UNDERSTANDING ‘IMAN’ AND ITS BASIC PRINCIPLES, Islam books, Islam audio, Islam video, Islam articles, Unity upon tawheed, The return to khilafah, and much more

The source of deviation is the deviation from the truth, and the goodness of all matters is the adherence to the truth and its right way. No created being has been created by other than Allah (عز و جل). Allah (عز و جل) has created every creature in a particular way and managed its affair in a certain manner. Allah (عز و جل) is Perfect and exempt from deficiency and error. Anything that deviates from Allah’s way is bound to be in ruin. Allah (عز و جل) Alone created the heavens, hell, skies and the earth - by His Management and Creation. Allah (عز و جل) says:

“Had there been therein (in the heavens and earth) Aaliha (deities) besides Allah, then verily both (heaven and earth) would have been ruined. Glorified is Allah, the Lord of the Throne, (High is He) above all that they associate with him!” [Al-Anbiya 21:22]

Man is of Allah’s creation - the goodness of this life depends on his knowledge of the truth and his adherence to it. Corruption of man is either due to him not knowing the truth or his deliberate disobedience to it. The cause of the corruption of humanity is due to the disbelief in Allah (عز و جل) and His commands as Allah (عز و جل) says:

Nobody follows Allah (عز و جل)’s guidance except those who believe in Him, remember Him, feel His Presence and are heedful to his attributes and His Greatness. Man is at a crossroad, a road of belief and guidance leads to happiness in this world and the Hereafter and a road of disbelief and misguidance leads to misery in this world and in the Hereafter.

The most noble and beneficent knowledge a man can gain is the fundamental belief (iman) and its requirements. The best precaution he can take is to possess the knowledge of the characteristics of disbelief (kufr) and its causes in order to avoid them. Allah (عز و جل) says in the Quran:

“The Messenger believes in what has been sent to him from his Lord, and (so do) the believers. All of them believe in Allah, His Angels, His Books, His Messengers. (They say) We make no distinction between one and another of His Messengers. And they say, ‘We hear and we obey: (We seek) your forgiveness our Lord and to You is the return.” [Al-Baqarah 2:285]

“O you who believe! Believe in Allah and His Messenger, and the Book (the Quran) which He has sent to His Messenger, and the book which He sent down before; and any who disbelieves in Allah, His Angels, His Books, His Messengers and the Day of Judgement has for sure gone far astray.” [An-Nisa 4:136]

These are the six pillars of belief; the faith of any person is incomplete without his belief in all of them.

So what does it mean to have faith in Allah (عز و جل), His Angels, His Books, His Messengers, the Last Day; and Al-Qadaa’wal Qadar?

1. Belief in Allah (عز و جل)

To proclaim to have iman in Allah (عز و جل) is to have a firm conviction that Allah is the Lord, Creator and Master of all things - and He (عز و جل) is the only One worthy of worship (prayers, fasting, supplication, hope, fear and complete submission) as Allah (عز و جل) says:

“Say: verily, my prayers, my sacrifice, my living and my dying are for Allah, the Lord of A’lameen.” [Al-Anam 6:162]

Faith in Allah (عز و جل) incorporates Tawheed in His Ruboobiyyah (Lordship), His Uloohiyyah (worship) and Asmaa’ was Sifaat (Names and Attributes). A Muslim (the one who submits to Allah (عز و جل) and His Divine Laws (Shari’ah)) cannot believe in Allah (عز و جل) until he recognizes and testifies that there is no Rabb (Lord) but Allah (عز و جل), that He (عز و جل) is the only ilah (deity worthy of worship) of all things and Allah (عز و جل) is perfect in His Names and Attributes and none but He is perfect. Allah (عز و جل) says:

“…Surely, His is the Creation and Commandment. Blessed be Allah, the Lord of the A’lameen (all the worlds).” [Al-Araf 7:54]

1. In the Quran Ruboobiyyah (Lordship) is mentioned in the context of praising Allah (عز و جل), worshipping Him, surrendering to Him, as well as in the context of informing us of His Majestic attributes and glorious names. The word ‘Rabb’ in itself refers to a relationship of dominance and control. Allah’s Lordship over His creation means that He alone is their Creator, Master and Regulator of their affairs. The Muslim proclaims at least 17 times a day:

“Praise be to Allah - Rabb il Alamin (Lord of the worlds).” [Al Fatihah 1:2]

“…Say: Verily, Allah’s Guidance is the only guidance, and we have been commanded that we submit to the Rab (Lord) of the A’lameen (mankind, Jinn and all that exists).” [Al-An'am 6:71]

The fact is that Allah (عز و جل) is the absolute executor of actions in the universe: this is through creation, organization, provision of life and death, increase or decrease in sustenance etc. Allah (عز و جل) says in the Quran:

“Say: Shall I take as a Wali (protector) other than Allah, the Creator of the Heavens and the Earth? And it is He who feeds and never is fed. Say: “Verily, I am commanded to be among the first who surrender themselves and not to be of the Mushrikeen (polytheists / idolaters).” [Al-An'am 6:14]

Most people do not deny that Allah (عز و جل) is the Creator and that He is Lord over the creation but most of these people fall short of Tawheed as they worship others beside Allah (عز و جل) and use methods of worship not given by the Rabb - this is discussed in the following section.

2.The Uloohiyyah or ibadah (Worship) obliges the believer to direct his worship to Allah (Alone). Worship in Arabic means subservience and submission. The worship of Allah (عز و جل) cannot be complete without love and submission to Allah. Allah (عز و جل) says:

“And I create not jinn and mankind except that they should worship Me (Alone).” [Adh-Dhariyaat 51:56]

For this purpose did Allah (عز و جل) send down the Messengers and Books - to call people to Allah (عز و جل) and His worship Alone. Allah (عز و جل) says:

“And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): “Worship Allah and disassociate/keep away from Taghoot (false deities)...” [An-Nahl 16:36]

A person should be purely directing all acts of worship such as love, fear, obedience, trust, dependence etc. to none other than Allah (عز و جل) as He says:

For someone to love something as much as he loves Allah (عز و جل) is an act of Shirk al Akbar (Greater Shirk) - a sin that can only be forgiven by Allah (عز و جل) through sincere repentance. Our love for our parents, offspring, our homeland, money and ourselves are just some of the many seductions of today and should only take second place to our love of Allah (عز و جل) as He says:

The Muslim must fear Allah (عز و جل) Alone. Our reality today is that the Muslim Ummah as a whole fears others besides Allah (عز و جل). Is it not true that we fear criticism from people when we take progressive steps towards Islam? When our family and friends criticize us for growing our beards or adopting the Sunnah in our life; do we not fear becoming the laughing stock of society when we openly display our Islam - do we not fear people reproaching us for conviction and submission to Allah (عز و جل). Are we not afraid to speak words of truth in front of people who want to question Islam in its pure form. Allah (عز و جل) says:

“Therefore fear not men but fear Me and sell not My Verses for a miserable price....” [Al Maidah 5:44]

“And if Allah makes harm touch you, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His favour which He causes it to reach whomsoever of His worshipper He wills. And He is the Oft-Forgiving, Most Merciful.” [Yunus 10:107]

Our Iman is that we strive in the way of Allah (عز و جل), not fearing anyone but Allah (عز و جل), knowing the only harm that can afflict us is through the will of Allah (عز و جل) alone and no one else. The more a believer strives in the way of Allah (عز و جل), the more of Allah’s favour he gains.

3. Al Asmaa wa Sifaat (Names and Attributes) is characterised by all the attributes of perfection being owned by Allah (عز و جل) - that Allah is above all defects and deficiencies and that He (عز و جل) is distinguished from the rest of creation by these characteristics which are mentioned in the Quran and the Sunnah. There are three fundamental points to understand in this. The first is that we must place Allah (عز و جل) above any likeness to human beings and any imperfections. Allah (عز و جل) says:

So It is quite clear and easily understood from our natural instinct that the created can never be equated with their creator - Allah (عز و جل).

The second fundamental point is that the belief in al Asmaa wa Sifaat has been established by Allah (عز و جل) Himself and His Prophet (صلى الله عليه و سلم) and cannot be detracted nor expanded or altered in any form. This is due to the fact that Allah (عز و جل) knows best about Himself, and His Messenger has only informed people what Allah (عز و جل) had revealed to him. For those who feel the need to describe Allah (عز و جل) in ways which they have no authority to, Allah (عز و جل) says to them:

The third very important point to be made is that the Muslim must believe in these names and attributes, without enquiring about their nature and matter. As attributes vary according to the nature of the self, and we cannot enquire into the nature of Allah (عز و جل), His essence and into how His actions take place, we cannot therefore ask about the manner in which His attributes are manifested.

A good example of the Names and Attributes of Allah (عز و جل) is in the Ayat-al-Kursi where He (عز و جل) says:

“Allah! La ilaha illa Huwa (none has the right to be worshipped but He), al Hayu (the Ever living) al Qayum (the One who sustains and protects all that exists). Neither slumber nor sleep overtakes him. To him belongs whatever is in the heavens and whatsoever is on the earth. Who can intercede with Him except with His permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that He wills. His Kursi (Chair) extends over the Heavens and the Earth, and He feels no fatigue in guarding and preserving them. And He is al ‘Alee (The Most High) al Azeem (The Most Great).” [Al-Baqarah 2:255]

In order to understand the Tawheed of Allah (عز و جل) and have iman in Him, the Muslim must acknowledge and comply with Tawheed Al Asmaa wa Sifaat and the Ayat-al-Kursi is a good starting point for this.

Ubay bin Kab (رضي الله عنه) reports that the Prophet (صلى الله عليه و سلم) said:

“Abdul Mundhir! Do you know which verse of Allah’s Book is the greatest?’ Ubay replied: ‘Allah! La ilaaha ilaa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists (i.e. Ayat-ul-Kursi). Thereupon the Prophet (صلى الله عليه و سلم) struck me on the chest and said: ‘Felicitation on your knowledge, O Abdul Mundhur!’” [Reported in Sahih Muslim]

Iman (belief) in the Malaa’ika (Angels) is to have firm conviction that Allah (عز و جل)’s Malaa’ika exist, that they are created from light, they do not disobey any of His Commands and that they carry out the functions He instructs them to fulfil. Allah (عز و جل) says:

“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. All of them believe in Allah, His Malaa’ika, His Books, and His Messengers…” [Al-Baqarah 2:285]

The existence for Malaa’ika is affirmed with indisputable proof. To deny their existence is Kufr (disbelief) as Allah (عز و جل) says:

“…And who disbelieves in Allah, His Malaa’ika, His Books, His Messengers and the Day of Judgement, has for sure gone far astray.” [An-Nisa 4:136]

Most of the knowledge we have been given on Malaa’ika is regarding their attributes, duties and relationship with Allah (عز و جل), the universe and man. Allah (عز و جل) has given man enough knowledge of them to assist him in purifying his creed, sanctifying his heart and rectifying his deeds. But Allah kept to Himself the knowledge of their essence, the manner in which they were created and the details of their circumstances.

Malaa’ika are made of light as Aisha (رضي الله عنها) narrated that the Prophet (صلى الله عليه و سلم) said:

“The Malaa’ika were created from light, the jinn created from smokeless fire and Adam was created from that which has been described to you.” [Reported by Muslim]

“And mention in the Book (the Quran) Maryam, when she withdrew in seclusion from her family to a place facing east. She placed a screen from them, then We sent to her our Ruh (angel Jibreel) and he appeared before her in the form of a man in all respects.” [Maryam 19:16-17]

Furthermore, when the Malak (single for Malaa’ika) came to the Prophet (صلى الله عليه و سلم) to ask him about iman he came in the form of a human being. Malaa’ika do not have a choice in worship to Allah, their existence is based on obedience and absolute submission to His Commands as Allah (عز و جل) says:

“They fear their Lord above them, and they do what they are commanded.” [An-Nahl 16:50]

“…Who disobey not the commands they receive from Allah, but do that which they are commanded.” [At-Tahreem 66:6]

There are Malaa’ika that have been designated certain jobs as Allah (عز و جل) says:

“And by those Malaa’ika who make plans (await) that for which they are commanded for.” [An-Naziat 79:5]

So Malaa’ika help to guide mankind, bringing happiness and assist them in worshipping Allah (عز و جل). We learn from the Quran and Sunnah that they speak to Allah (عز و جل) asking Him to forgive us, they help Muslims in battle, take the souls of men at their time of death, help change the weather and will blow the trumpet to mark the beginning of the Last Day. Belief in the Malaa’ika is belief in the Ghaib (Unseen) and Allah (عز و جل) says:

Through the Malaa’ika the believer finds support, patience and confidence in his lifelong search for happiness and success in the Akhira (afterlife). The three most important Malaa'ika are Jibreel, Mika’eel and Israfeel. Jibreel is the Malak who amongst other Revelations brought down the Quran and thus brought the sustenance of hearts and souls. Allah (عز و جل) says:

Mika’eel is in charge of rain, which is a vital sustenance for life itself. Israfeel is the Malak who will blow the trumpet that will begin the Day of Resurrection. Here is one word of caution for you the reader- Malaa’ika have a direct relationship with us as they have been appointed over us to record all our deeds- good or bad as Allah (عز و جل) says:

“But surely, over you (are two appointed angels- guards to record). Kiraman (honourable) Katibeen (writing down) (your deeds). They know all that you do.” [Al-Infitaar 82:10-12]

“Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our Messengers (the malaaika assigned to record) are by them, to record.” [Az-Zukhruf 43:80]

So the believer who has a clear vision of the Akhira will be extremely careful about his every statement or action - as he will be aware that there is no hiding from these recording Malaa’ika. A Malak known as Azra’eel is the Malak who extracts the soul from the body at the moment of death. Allah (عز و جل) says:

“Say: ‘The angel of death, who is set over you, will take your souls. Then you shall be brought to your Lord.” [As-Sajdah 32:11]

Once a Muslim has firm belief in the Malaa’ika and he is convinced that they witness his every moment, he begins to refrain from those things that displease Allah (عز و جل) and knows very well that each aspect of his behaviour is recorded and accounted for. How can he then disobey or defy Allah (عز و جل) - in secret or in public? It is through this conviction that the believer remains steadfast in face of ridicule and rejection by Kuffar. These Malaa’ika are the ‘allied’ forces of the Mujahideen in the plain of the battle. The Help of Allah (عز و جل) comes to that believer who has submitted to Tawheed (oneness of Allah), the love for the Prophet (صلى الله عليه و سلم) and who fights to keep the Kalima of Allah (عز و جل) the most high - even if that believer is alone facing an army of thousands. The Help of Allah is not based on the number of Muslim soldiers, but depends upon the Iman (belief) and Tawakul (trust in Allah).

man in the Prophets and Messengers means believing in every one of the Prophets and messengers named in the Quran, and the others that Allah sent besides them whose number and names only He (عز و جل) knows as He (عز و جل) says:

“And indeed We have sent Messengers before you (O Muhammad): of some of them We have related to you their story. And of some We have not related to you their story, and it was not given to any Messenger that he should bring a sign except by the will of Allah. But, when comes the commandment of Allah, the decision is made with the truth, and the followers of falsehood will then be lost.” [Ghafir 40:78]

Muslims are obliged to believe in the message of the Prophets and to deny this status to any of them is disbelief. Other messengers who have not been specifically named should be believed in general, bearing in mind that we do not follow our intuitions and elevate historic personalities to the position of prophet-hood. This would require proof from Allah (عز و جل). All the prophets and messengers were primarily delivering a simple message of Tawheed. As Allah (عز و جل) says:

Allah (عز و جل) instructed us in the Quran to follow the teachings of the Prophets:

“And verily We have sent among every Ummah a Messenger (proclaiming): ‘Worship Allah (Alone) and disassociate from Taghoot.’ Then of them were some whom Allah guided and of them the straying was justified. So travel through the land and see what was the end of those who denied (the truth).” [An-Nahl 16:36]

So all the Prophets were calling their societies to worship Allah alone and to reject ‘Taghoot’. Literally speaking, the word ‘Taghoot’ derives from the verb ‘Tagha’ which means ‘to exceed bounds or limits.’ Allah (عز و جل) says:

“Verily when the water rose beyond its limits (Tagha) (Nuh’s flood). We carried you (mankind) in the floating (ship).” [Al-Haqqa 69:11]

In other words a Taghoot is any one who ascribes to himself one of the acts of Allah (عز و جل), such as creation, provision or legislation or ascribes to himself any of the attributes of Allah (عز و جل), such as knowledge of the ghaib (unseen). A person may also become a Taghoot if he/she allows certain acts of worship to be directed to him/herself - acts such as invocation, offering, sacrifice or legislation. So anyone who ascribes to himself any of the above acts of worship - he has become a Taghoot and a partner with Allah (عز و جل).

All the Prophets clashed with the people who were worshipping others besides Allah (عز و جل) and with those that were being worshipped themselves. The legislators of the lawful and unlawful, legal and illegal were enemies of the Prophets, as these Prophets were bringing Divine laws that diverted societies away from the worship and submission to man-made, unjust laws, to the submission to the Laws of Allah (عز و جل). Obedience to the Messengers is obedience to Allah (عز و جل):

“We sent no Messenger, but to be obeyed with Allah’s will. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving, Most Merciful.” [An-Nisa 4:64]

The final Prophet and the Messenger of Allah was Muhammad (صلى الله عليه و سلم). Allah blessed all the Messengers with the best of characteristics and Muhammad (صلى الله عليه و سلم) was no exception. All the Prophets of Allah were human and male as Allah (عز و جل) says:

“And We sent not before you (O Muhammad) but men to whom We revealed. So ask the people of the zikr if you do not know.” [Al-Anbiya 21:7]

A Muslim should believe that Allah (عز و جل) did not bestow any non-human attributes upon His messengers. They ate, drank, walked, they were subject to harm and oppression by the polytheists of their times etc. Allah (عز و جل) says:

“Muhammad is no more than a Messenger and indeed Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels? And he who turns back on his heels, then he will cause no harm to Allah; and Allah will give reward to those who are grateful.” [Al-Imran 3:144]

This does not reduce their high status amongst mankind. The messengers of Allah (عز و جل) did not have any of the Characters and Attributes of Allah (عز و جل). They do not have any knowledge of the Ghaib, except that which Allah (عز و جل) has revealed to them as Allah (عز و جل) says:

“Say (O Muhammad): ‘I possess no power of benefit or harm to myself except as Allah Wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto a people who believe.” [Al-Araf 7:188]

We believe that Allah (عز و جل) gave His Messenger (صلى الله عليه و سلم) miracles and clear proofs to support the truth of the messages they delivered to mankind. The Prophet (صلى الله عليه و سلم) was given miracles such as the Quran. Anas (رضي الله عنه) related that He (صلى الله عليه و سلم) split the moon in half and other such miracles are reported in the Hadith books of Bukhari and Muslim.

Muslims believe that Nabi (صلى الله عليه و سلم) is the Seal of the Prophets and that anyone claiming prophecy after him is a misguided liar. Allah (عز و جل) says:

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the Prophets. And Allah is Ever All-Aware of everything.” [Al-Ahzab 33:40]

Further confirmation of this point (even though the Ayah above is unquestionable and clear) is that the Prophet (صلى الله عليه و سلم) said:

“The hour will not be established until about thirty (Dajjals) appear, each claiming to be a Prophet, I am the seal of the Prophets and there is no prophet after me.” [Reported by Muslim]

Prophet (صلى الله عليه و سلم) is the Imam of the Abrar (the pious), commander of the believers and those who fight in the way of Allah (عز و جل) - He is the only one we have been instructed to follow and emulate as Allah (عز و جل) says:

“Say (O Muhammad to mankind): If you (really) love Allah then follow me, Allah will love you and forgive you and your sins. And Allah is Oft-Forgiving, Most Merciful.” [Al-Imran 3:131]

The believers must love Prophet Muhammad (صلى الله عليه و سلم) more than they love themselves, their parents or offspring. Anas (رضي الله عنه) narrated that Rasool (صلى الله عليه و سلم) said:

“None of you is a true believer unless I become dearer to him than his own father, son and all the people.” [Reported by Al-Bukhari]

So the believer must not only have faith in all the messengers but also must wholeheartedly emulate the traditions (Sunnah) of Nabi (صلى الله عليه و سلم). The believer must recognise the Prophet (صلى الله عليه و سلم) as his only role model and source of inspiration. The one who loves Muhammad (صلى الله عليه و سلم) more than anyone else will have no problem emulating the Prophet Muhammad (صلى الله عليه و سلم) in his inward and outward characteristics.

Iman in Divine books is to believe in the Books that Allah (عز و جل) revealed to His Messengers and Prophets. From the Quran we know that the Taurah was revealed to Musa (aalaisalam) and the Injeel (Gospel) to Prophet Isa (aalaisalam) and the Zaboor (so called Psalms) to Prophet Dawood (aalaisalam). All Prophets were sent with Divine messages as Allah (عز و جل) says in the Quran:

“Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the book with truth to judge between the people in matters wherein they differed...” [Al-Baqarah 2:213]

Believers are obliged to believe in these books in the general sense, but must take heed in attributing unconfirmed scriptures from these books to Allah (الله عز و جل). The Quran is the verifier of the previous books, authenticating the truth that they contained and exposing the alterations imposed upon them. The Quran contains general and specific laws for mankind and abrogates all the practical legislation specific to past nations. The Quran reaffirms the final and eternal laws suited for all places and times. The Quran was revealed for the guidance of the entire mankind and Allah (عز و جل) has undertaken to preserve this zikr as Allah (عز و جل) says:

“Verily, We, it is We Who have sent down the Zikr (the Quran and Sunnah) and surely it is We who will guard it (from corruption).” [Al-Hijr 15:9]

Today, there is not a book apart from the Quran that can be attributed to Allah. Other scriptures that exist today are a combination of the words of Allah (عز و جل) and the writings of mere mortals, their commentaries and historical narratives, and the interference of religious scholars. Allah (عز و جل) says:

“Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Words of Allah (Taurat), then they used to change it knowingly after they had understood it?” [Al-Baqarah 2:75]

Another point to be addressed here is that due to the human tampering with originally divine scriptures, one can now find many versions of these altered ‘Divine’ scriptures. The versions vary in their wording and concepts thus exposing their loss of authenticity. These altered scriptures contain false and distorted ideas about Allah (عز و جل) and His Messengers. One finds in them the comparison of Allah (عز و جل) to man, the defamation of some of the Prophets in a way that accuses their honour and challenges their immunity. In the light of the evidence of their corruption we must still believe that these scriptures were originally revealed by Allah (عز و جل) to His Messengers and had the same purpose as the Quran. As for the Quran, Muslims believe that it contains the truth, that every letter is preserved by Allah (عز و جل), that we must follow its commands, avoid its prohibitions, believe its accounts and reject anything, which contradicts it.

Iman in the Day of Resurrection is to hold firm belief in all that Allah (عز و جل) mentions in the Quran, and all that the Prophet (صلى الله عليه و سلم) has told us about the Akhira, the fitna of the grave, reward and punishment therein, Resurrection, the reckoning, the bridge ‘As-Sirat’, intercession, Paradise and Hell-Fire. Allah (عز و جل) reminds us of the last Day by saying:

“Verily those who believe, and those who are the Jews and Christians, and Sabians (a past nation), whoever believes in Allah and the Last Day and performs righteous deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” [Al-Baqarah 2:62]

The Last Day has also been referred to by other names in the Quran, it is known as the Day of Resurrection, the Hour, Yawm ul Hisab (Day of accounting), Yawm an Noshur (Day of Rising) etc. Belief in the Day of Resurrection ensures a believer’s conformity and adherence to righteous conduct and piety towards Allah (عز و جل). There is a great difference between a person who does not believe that he will be resurrected and judged for every word and deed and one who does. The first is solely driven by his own whims and intuitions, preoccupied by his worldly ambitions; the person with belief in the Day of Resurrection conducts himself within the bounds of truth and good. Allah (عز و جل) says:

“And the weighing on that day (Day of Resurrection) will be the true weighing. So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise). And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because (they denied) and they wronged Our Ayat.” [Al-Araf 7:8-9]

Is it not true that man is careless and forgetful about the Last Day? Man is often too engrossed in worldly pleasures and possessions, for this reason Allah (عز و جل) says:

“O, you who believe! What is the matter with you, that when it is said to you to march forth in the way of Allah (i.e. Jihad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” [At-Taubah 9:38]

Allah (عز و جل) is constantly reminding man in the Quran about the Day of Recompense:

“Allah! La illaha illa Huwa (none has the right to be worshipped but He). Surely He will gather you on the Day of Resurrection about which there is no doubt. And who is truer in statement than Allah?” [An-Nisa 4:87]

“O you who believe! Believe in Allah and His Messenger, and the Book (the Quran) which He has sent down to His Messenger, and the book which He sent down before; and whosoever disbelieves in Allah, His Malaa'ika, His Books, His Messengers and the Last Day (Yaum il Aakhir), then indeed he has strayed far away.” [An-Nisa 4:136]

Those who view the last day with scepticism only do so as they cannot believe that Allah (عز و جل) can resurrect man after his death. These people doubt Allah (عز و جل)’s ability to turn the bones and dust of their bodies into beings with senses and beliefs. Allah (عز و جل) clarifies these doubts in the Quran by saying:

“And they say: ‘When we are bones and fragments, shall we really be resurrected (to be) a new creation? Say (O Muhammad) ‘Be you stones or iron?’ ‘Or some created thing that is yet greater in your breasts’ Then they will say ‘Who shall bring us back (to life)?’ Say ‘He who created you first!’ Then they will shake their heads and say ‘When will that be?’ Say ‘Perhaps it is near!” [Al-Isra 17:49-51]

Also people who are doubtful of the Last Day are only so as they do not know when this Day will take place, and due to the ignorance of life and death, and the Power of Allah (عز و جل), they enter into a spiral of spiritual and moral decline. It should be sufficient for these doubters, had they any sense or reason, to recall Allah (عز و جل)'s ability in creating them the first time; when they had been nothing. People of intellect must acknowledge that man found himself created and brought into life after not having existed before; he must therefore have a Creator. Man’s death is another condition he goes through; it is a change that can be only be brought about by Allah (عز و جل), for anyone else who possessed such power would have certainly used it to prevent his own death. Allah (عز و جل) says:

“Say (to them): ‘Allah gives you life, then causes you to die; then He will assemble you on the Day of Resurrection about which there is no doubt. But most mankind know not.” [Al-Jathiyah 45:26]

The Prophet (صلى الله عليه و سلم) further explained this Resurrection when a man asked him:

“How does Allah give life to the dead? And what is the sign of that in His creation?’ The Prophet (صلى الله عليه و سلم) replied: ‘Have you not passed by your family’s barren river?’ The man said ‘Yes’. Rasool (صلى الله عليه و سلم) said: ‘And then you passed by it full of life and green?’ The man said, ‘Yes’. Rasool (صلى الله عليه و سلم) said: ‘He (Allah) also gives life to the dead, and that is His sign in His creation.’” (Reported by Ahmed and Abu Dawood)

On the Day of Resurrection, man will come to know his abode in the Hereafter- either he will be entered into the Garden (Al Jannah) - and that is the supreme success, or he will be admitted into the Fire - and that is the greatest loss. Allah (عز و جل) says:

“And the dwellers of Paradise will call out to the dwellers of the Fire ‘We have indeed found true what our Lord has promised us, have you also found true what your Lord promised?’ They will say ‘Yes’. Then a crier will proclaim between them ‘The Curse of Allah is on the Zalimoon’. Those who hindered (men) from the Path of Allah, and would seek to make it crooked, and they were disbelievers in the Hereafter.” [Al-Araf 7:44-45]

If the compiler of this article could give one piece of personal advice, it would be that he would ask you O’ reader to contemplate and take heed from the following verse:

“Does man think he will be left Suda (neglected without being punished)?” [Al-Qiyamah 75:36]

This Day of Resurrection will be heavy for all, except for those few who Allah (عز و جل) chooses to enter the Garden without any trial.

6. Al Qadaa Wal Qadar

Iman in ‘Al Qadr’ is the final pillar of iman. Al-Qadaa (Decree, Decision) and Qadar (Grants plus provision of requirements and happenings) are one entity. Creation of all things is the result of Qadaa (decision) of Allah. Allah (عز و جل) says in the Quran:

“The originator of heavens and earth (is Allah) and when decides (gives decree) about a matter, He only says ‘Be’ and it is.” [Al-Baqarah 2:117]

Since after Allah (عز و جل) commands ‘BE’ - a thing is created. All created things are with accurate estimation of their requirements and needs that are written down in the book as Allah (عز و جل) has informed us in the following Ayah:

“Verily, We have Created all things with Qadar.” [Al-Qamar 54:49]

Also:

“Glorify the name of your Rab the Most High. The one, who created then proportioned it. And the one who made Qadar then guided.” [Al-Ala 87:1-3]

Al-Qadar is directly related to Allah (عز و جل)'s Names and Attributes:

“... It is He who Gives life and causes death-and He is ‘ala kulli Shaay’in Qadeer (Able to do all things).” [Al-Hadeed 57:2]

Every Muslim is obliged by his deen to believe in al-Qadar, good or bad, sweet or bitter. The Muslim must believe that Allah (عز و جل) knows what His creation will do by the virtue of His Eternal Knowledge. Allah (عز و جل) knows all as regards to His Creation’s obedience, transgression, sustenance and life span. Allah (عز و جل) recorded the measurement of all matters pertaining to creation in Al-Lawh al Mahfudh (Safely guarded book – the tablet of decree). He (عز و جل) says:

“Do you not know that Allah knows all that is in the heaven and in the earth? Surely it is in the Book. No doubt that is easy for Allah.” [Al-Hajj 22:70]

The Muslim must also believe that what Allah (عز و جل) Wills must happen and what He does not Will, will not happen. Any movement or tranquillity that takes place in the heaven or in the earth is by Allah (عز و جل)’s Will. Allah (عز و جل) created all creation and their actions, but the creation have a will of their own and act accordingly. For this reason, man is the believer, the disbeliever, the pious, the sinner etc. Man has the ability to fulfill his actions and he has a will, but Allah (عز و جل) created man, his ability and his will. ‘Evil’ is also a creation of Allah (عز و جل) and is created as part of all the general creation – as He (Allah) willed, Allah (عز و جل) says:

“Allah is the Creator of all things and He is the Wakil (guardian) over all things.” [Az-Zumar 39:62]

Allah (عز و جل) has not created evil exclusively in every respect. For example, sickness is an apparent evil and affliction for a believer in this world, but is better for him in the Hereafter, as a believer knows that sickness is a means for expiating sins and purifying the soul. Likewise, the imprisonment of believers by the enemies of Allah (عز و جل) is an evil act because of the affliction and hardships, but it is also a purification and education of the soul, in addition to reward and an enormous blessing.

Even the creation of Iblees (Shaitan) and his relentless war against man, leads to repentance after sin, to the increased worship of Allah and resorting to Allah for His protection and seeking His refuge and shelter. The Qadar of good or bad is from Allah (عز و جل). All harm and evil happening is a result of human mistakes and in some cases Allah’s test – whereas all good is unconditionally from Allah (عز و جل).

Mushrikeen (Polytheists) use al-Qadar to justify the condition of disbelief. They claim that if Allah (عز و جل) had not willed for them Shirk, they would not commit it. Allah (عز و جل) responds to them by saying:

“Those who took partners (in worship) with Allah will say: ‘If Allah had willed, we would not have taken partners with Him, nor would our fathers, and we would not have forbidden anything (against His Will)’. Likewise belied those who were before them till they tasted Our Wrath. Say ‘Have you any knowledge (proof) then you produce it before us? Indeed you follow nothing but guess and you do nothing but lie.” [Al-An'am 6:148]

Allah (عز و جل) is not unjust, so He would not misguide people for no reason. Previous nations were only punished due to their continuous transgression. Nor does Allah (عز و جل) force people to transgress as He (عز و جل) says:

“And indeed when they commit a Fahisha (open sin), they say: ‘We found our fathers doing it, and Allah has commanded us with it’. Say ‘for sure, Allah never commands for Fahisha. Do you say about Allah what you know not?” [Al- Ar’af 7:28]

The truth is that Allah (عز و جل) has created us with limited minds, so we are unable to probe into the Ghaib (unseen), which Allah (عز و جل) has kept in His knowledge. The Prophet (صلى الله عليه و سلم) ordered us not to delve too deep into this issue.

“Abu Hurairah (رضي الله عنه) narrated that the Prophet (صلى الله عليه و سلم) came to us as we had been arguing with each other about al-Qadar. He was so annoyed that his face became red as if there had been squeezed on his cheeks the flesh of pomegranates. He said: ‘Is this what you have been commanded to do’, is this with which I have been sent to you? ‘Those who had gone before you were destroyed as they disputed about it’. I adjure, I adjure, not to fall into argumentation over it.” (Reported by At-Tirmidhi)

Allah (عز و جل) has given man limited knowledge about al-Qadar and Allah (عز و جل) has forbidden man to question it. Allah (عز و جل) says:

“He (Allah) cannot be questioned as to what He does, while they will be questioned.” [Al-Anbiya 21:23]

So anyone who argues ‘Why did Allah do that?’ has gone against a judgement from Allah (عز و جل), and has fallen into a state of disbelief.

Knowledge is of two types: knowledge which is accessible to created beings and knowledge which is not accessible to created beings. Denying knowledge which is accessible is disbelief and claiming knowledge which is inaccessible is also disbelief.

The Sahabah (رضي الله عنه) had understood this matter of al-Qadar. The Prophet (صلى الله عليه و سلم) said to ibn Abbass (رضي الله عنه):

“Boy, I would like to teach you something. Be careful and follow Allah's commands, Allah will protect you. You should safeguard His Right and you will always find Him with you. If you need something, ask Allah, and when you need help, solicit only Allah for the same. Bear in mind that if all people combined together to grant you some benefit, they would not be able to do it unless Allah ordained it for you and that if all of them combined together to do you harm, they would not be able to do it unless Allah determined it for you. The pens have been set aside and the writings of the Book of Fate have become dry.” (Reported in At-Tirmidhi)

The believer derives joy and tranquillity from the belief in al-Qadar. He knows he will only receive what Allah (عز و جل) has willed for him, and he knows that even if the whole world conspires against him, it cannot harm him in the least if Allah has not willed so. The belief in al-Qadar leads to the believer liberating himself from the worship of others to the worship of Allah (عز و جل) Alone. Suddenly the attitude of the believer changes, he becomes courageous and free from the worship of man and money. The belief in al-Qadar removes any fear and cowardice from the heart. It encourages the believer to struggle and fight hard in the way of Allah (عز و جل) - he knows that he is never a loser even if he appears to be a loser in the world. A mo’min (believer) is always on top - and that is al-Qadar.

Once the Muslim believes in al-Qadar, his reaction towards any form of delight or affliction becomes a mode of reward for him. The Prophet (صلى الله عليه و سلم) said:

“Strange are the ways of the believer, for there is good in every affair of his. This is not the case for anyone except the believer. If he has occasion to feel delight, he thanks Allah (عز و جل) and there is good for him in it. If he gets into trouble and shown resignation (and endures it patiently) there is good for him in it.” (Reported by Muslim)

Allahuakbar - what else can a believer want - is Allah not Ar-Raheem (the Most Merciful)?

Belief in al-Qadar does not mean that one does not adopt the appropriate means to attempt to achieve a certain goal. But one must not cross the line and believe that it is the causes that produce the effects, as results are only with Allah.

Usama ibn Shareek (رضي الله عنه) narrates that some desert Arabs asked Prophet (صلى الله عليه و سلم):

“Oh Messenger of Allah, should we make use of medical treatment?’ He replied: ‘Make use of medical treatment, for Allah has not made a disease without appointing a remedy for it, with the exception of one disease - namely old age.’” (Reported by At-Tirmidhi)

The Prophet (صلى الله عليه و سلم) was the best of those who put his trust in Allah (عز و جل), yet he prepared for war, strove in the way of Allah (عز و جل), and also walked in the markets to earn his living.

Oh Mu’mineen and Mu’minaat -The state of this Ummah will only be altered, and the Tawagheet of this Ummah, who rule the Muslim lands with fists of iron will only be removed if we, the Ummah make the necessary and correct actions (according to the quran and sunnah), and then we have Tawakul ’al Allah (Trust in Allah). The first and most important action for us to take is the action of understanding the matter of iman in Allah (عز و جل) - which is primarily Tawheedbillah.

We must understand Taghoot, we must identify and recognise the Tawagheet (plural of taghoot) of today. Once this is done, we must implement the Sunnah of the Prophet (صلى الله عليه و سلم) in our lives and those around us. The company of the Prophet (صلى الله عليه و سلم) and those who came after them who were rightly guided - were an Ummah, united under the leadership of one man - a single Imam. Al Ummah tal Wahida - a single Ummah united on Tawheed and equipped with Iman, making the necessary actions to attain Al-Jannah, taking the necessary provisions for this difficult journey and striving in the way of Allah to make His (عز و جل) Kalima the most high and prevalent over the earth.