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Pillars of Iman

6-Belief in Predestination

PILLAR OF IMAN (6): BELIEF IN PREDESTINATION

The word ‘Qadr’ linguistically means a specified measure or amount of something whether it is in terms of quality and quantity. So here Al-Qadr is an Arabic word meaning Allah’s predestination of measurements and sustenance of everything and everyone, according to His knowledge and wisdom. Belief in al-Qadr comprises of four aspects or levels: 

1) Belief in Allah’s knowledge of everything from the beginning of time until the end.

2) Belief in Allah’s recording of everything in the Preserved Tablet (اللوح المحفوظ) 

3) Belief that whatever happens only happens by the will of Allah and if He does not will something, it can never come into existence. 

4) Belief in Allah’s creating of all, bringing of everything into existence and making everything be.

 

FIRST ASPECT: KNOWLEDGE

Belief in al-Qadr entails to believe that Allah’s knowledge is all encompassing. It is to believe that Allah knows all things: be it general or specific, be it knowledge of the past, present or future or be it even knowledge of the hypothetical (something that didn’t happen, had it happened, how it would’ve happened). 

وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ * وَمَا مِنْ غَائِبَةٍ فِي السَّمَاءِ وَالْأَرْضِ إِلَّا فِي كِتَابٍ مُبِينٍ

He knows everything their hearts conceal and everything they reveal: there is nothing hidden in the heavens or on earth that is not in a clear Record. (Surah An-Naml, verse 74-75)

Allah’s knowledge also varies from the knowledge of His creation in that it’s not preceded by ignorance nor is it followed by forgetfulness. 

قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ ۖ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى

Moses said, ‘My Lord alone has knowledge of them, all in a record; my Lord does not err or forget. (Surah Taha, verse 52)

 

SECOND ASPECT: WRITING

The second concept is that Allah, the Most High, has written all matters that would ever occur in a Preserved Tablet (للوح المحفوظ). 

In the Preserved Tablet everything is determined and accounted for and is not subject to change. Scholars agree that the other types of records such as the Life-time Record (Written while the foetus is in the mother’s womb), the Annual Record (which is written on Laylatul Qadr) and the Daily Record, may be affected by certain acts such aa Duā and Righteousness. 

لَا يَزِيدُ فِي الْعُمْرِ إِلَّا الْبِرُّ ، وَلَا يَرُدُّ الْقَدَرَ إِلَّا الدُّعَاءُ ، وَإِنَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ بِخَطِيئَةٍ يَعْمَلُهَا 

“Nothing increases one’s life-span except good deeds, and nothing repels Divine Decree except du’a. And very, a person may be deprived for sustenance due to a sin that he does!” [Narrated by Ibn Majah] 

Note: Changes in destiny caused by dua and righteousness have already been accounted for in The Preserved Tablet.  This does not interfere with one’s free choice/will but rather is a testament to the all-encompassing nature of Allah’s nature. 

Allah S.W.T will NOT use this (the preserved Tablet) against us on the Day of Judgment but ANOTHER writing, the account of our deeds, which will exactly match the Preserved Tablet as it had taken into account of everything! 

و وجدوا ما عملوا حاضرا ولا يظلم ربك أحدا

They will find whatever they did present before them, and your Lord will not wrong anyone. (Surah al-Kahf, verse 49)

THIRD ASPECT: ALLAH’S WILL

If anything were to happen against the Will of Allah, it would imply weakness. Glorified be Allah from attributing such a thing to him! Belief in His Will means that nothing can occur without His permission. Allah says in Surah Al Qasas:

وَرَبُّكَ يَخْلُقُ مَا يَشَاءُ وَيَخْتَارُ ۗ

And your Lord creates whatsoever He wills and chooses. 

We also have a will granted to us by Allah S.W.T which we use to indulge in or avoid actions of our choice and hence we will be held accountable for that which we used to do. These actions which we will be accountable for are those which we did willingly, and not unwillingly. Our will is a product of Allah’s will and is secondary to His will. 

FOURTH ASPECT: CREATION

The 4th aspect of Qadr is to believe that Allah created all of creation, all attributes they possess and even their actions. He creates the actions by making their existence possible but the human being earns them.

Aside: Actions have 4 components: Will, Strength, Time, and Place, All of which were created by Allah. We use these 4 components when performing an action.

5-Belief in the last day

PILLARS OF IMAN (5): BELIEF IN THE LAST DAY 

One of the best ways to maintain and strengthen our imān is through constant contemplation and reflection over the Hereafter. 

When we journey through the Quran, we find belief in the Last Day is frequently coupled with belief in Allah S.W.T. The reason for this is that belief in the Last Day is a necessary outcome of belief in Allah and his absolute justice. 

مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ ۖ وَمَنْ أَسَاءَ فَعَلَيْهَا ۗ وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ

Whoever does righteousness – it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants (Surah Fussilat, 46). 

Allah does not approve of injustice; He will not let the wrongdoers go unpunished, nor will He leave the wronged down by not obtaining justice for them, nor will He disappoint the virtuous by not rewarding them for their righteousness. On that day, true and absolute justice will be served.

NAMES 

In Arabic, when a concept is given more than one name, it is to show importance to the matter and the various names given to the Last Day in the Qur’an confirm this tradition. 

One such names of the Last Day is Yawm Al-Hisāb) which means the Day of Account). On this day everyone from Adam AS until the Last Day will be judged and accounted for according to their conduct and deeds. 

 In Surah Maryam, Allah S.W.T refers to it as Yawm Al-Hasrah meaning the Day of Remorse. On this Day, the negligent and heedless will regret all that which they neglected in this life.

وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ وَهُمْ لَا يُؤْمِنُونَ

Warn them [O’ Muhammad] of the Day of Remorse when the matter will be decided, for they are heedless and do not believe (Surah Maryam, 39).

SIGNIFICANCE 

Belief in the afterlife gives a context to our current existence. Rejecting it renders all other beliefs meaningless. Those who understand this reality are aware that their ultimate fate after death is based on their conduct in this life.

Abu Huraira reported:  The Messenger of Allah SAWS said, “Do you know who is bankrupt?” They said, “The one without money or goods is bankrupt.” The Prophet said, “Verily, the bankrupt of my nation are those who come on the Day of Resurrection with prayers, fasting, and charity, but also with insults, slander, consuming wealth, shedding blood, and beating others. The oppressed will each be given from his good deeds. If his good deeds run out before justice is fulfilled, then their sins will be cast upon him and he will be thrown into the Hellfire.” (Sahih Muslim)

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ أَتَدْرُونَ مَا الْمُفْلِسُ ‏”‏ ‏.‏ قَالُوا الْمُفْلِسُ فِينَا مَنْ لاَ دِرْهَمَ لَهُ وَلاَ مَتَاعَ ‏.‏ فَقَالَ ‏”‏ إِنَّ الْمُفْلِسَ مِنْ أُمَّتِي يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلاَةٍ وَصِيَامٍ وَزَكَاةٍ وَيَأْتِي قَدْ شَتَمَ هَذَا وَقَذَفَ هَذَا وَأَكَلَ مَالَ هَذَا وَسَفَكَ دَمَ هَذَا وَضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَهَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّار (صحيح مسلم)ِ

4-Belief in Allah’s messengers

PILLARS OF IMAN (4): BELIEF IN ALLAH’S MESSENGERS 

INTRODUCTION
Although generations of humans after Ādam A.S departed from the right path, Allah S.W.T did not leave them to suffer in states of disbelief and ignorance. He did not destroy them or force them to take the right course. Instead, he sent messengers from amongst mankind to provide them with knowledge of Allah, his attributes and His laws and to guide them back to the right path. 

Allah S.W.T has made belief in all his prophets and messengers a condition of imān. Therefore, he who does not believe in their message and their truthfulness, does not believe in Allah.

PURPOSE

Allah S.W.T sent many thousands of prophets and messengers throughout the ages. All of them brought the same message, and advocated the same way of Life. They all called people to Islam, the attitude of complete submission to the will of Allah.

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوت ..

And We certainly sent into every nation a messenger, [saying], “Worship Allah (alone) and avoid Taghut”.(everything that is worshipped instead or besides Allah- can refer to idols, tyrants ).

 

Despite differences with regard to particular laws and legislations the prophets brought to their people, one principle they all had in common was Tawheed, that all acts of worship should be devoted solely to Allah S.W.T and all those worshipped besides him should be rejected. 

By sending messengers, Allah S.W.T establishes proof against humanity so that they will not be able to claim ignorance on the day of judgment.

رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise (Al Maida 4:16).

Another purpose of sending messengers is providing humanity with living, practical example of how to lead moral, righteous and purposeful lives that are free of doubts and confusion. 

Imān in the Messengers entails that We believe in all (25) that are  mentioned by name in the Qur’an, such as Muhammad, Ibrahim and Nuh. We also hold a general belief in the other 1000s not mentioned by name. 

We believe they were sent as Bringers of Glad Tidings and Warners and faithfully delivered the message without hiding, altering or corrupting anything. (Refer to verse 4:165)

Allah S.W.T says in Surah Al-Ankabut: “And there is not upon the Messenger except [the duty of] clear notification.”

Another reason Allah S.W.T sent thousands of prophets to humanity is to clarify to them the purpose of their creation –

Worshipping Allah and obeying his commands. They also clarified to them that this life is a test for each individual and how they perform in it will determine which type of life they will lead after death; a life of eternal bliss or eternal misery. 

CONCLUSION

Lastly, Allah S.W.T sent the Seal of the prophets, Muhammad S.A.W.S to complete the mission of the earlier prophets and messengers. But unlike those before him, he was sent with a message applicable for all time, people and places; hence, being the last and final messenger.

Since Allah S.W.T has promised that the teachings of Muhammad S.A.W.S will never undergo change and will always be preserved in their original language and in their primary sources – the Qur’an and Sunnah, there is no need for another prophet. The Qur’an and the Sunnah are God’s constitution for human life for as long as people continue to live on earth.

3-Belief in Allah’s Books

PILLARS OF IMAN (3): BELIEF IN ALLAH’S BOOKS 

INTRODUCTION
Believing in the divine books revealed is an inseparable part of the whole system of faith, which is not complete and cannot be achieved except by it. Allah S.W.T. said: 

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ

“The Messenger believed in what He revealed to him from His Lord and the believers, all who believed in Allah and His angels and His Books and Messengers” (Al-Baqarah: 285)

يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ ۚ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا

“O ye who believe! Believe in Allah and His Messenger, and the Book that is revealed to His Messenger, and the Book that was revealed before, and those who disbelieve in Allah, His angels and His Books and Messengers. Far away “ (An Nisa: 136) 

The work book is ‘kitāb’ in Arabic. The root of the word is ‘katb’(كَتْب) which means gathering/compiling something. This supports the Islamic view that Allah’s messengers received books gradually, in stages.

We hold a firm belief that all the holy books were revealed by Allah S.W.T and that Allah spoke them in a real sense (they are the words/speech of Allah).

METHODS OF REVELATION

  1.  Some were heard directly from Allah, from behind a veil 
  2. Conveyed by an angelic messenger to a human messenger 
  3. Written by Allah S.W.T himself, such as the Tablets of prophet Musa A.S. 
 وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِن وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيمٌ

It is not given to any human being that Allah should speak to him unless (it be) by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He wills by His Leave. Verily, He is Most High, Most Wise. (Ash- Shoora: 51).

BELIEF IN ALL OF THE BOOKS

Belief in Allah’s holy books entails believing in the books that Allah has mentioned in general terms and believing in those which he has specifically mentioned by name 

 فَلِذَٰلِكَ فَادْعُ ۖ وَاسْتَقِمْ كَمَا أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ ۖ وَقُلْ آمَنْتُ بِمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ

So [Prophet] call people to that faith and follow the straight path as you have been commanded. Do not go by what they desire, but say, ‘I believe in whatever Scripture God has sent down. (Al-Shoora: 15)

And amongst those holy books which Allah has mentioned specifically are the Qur’an, the Injeel (Gospel), the Zaboor (Psalms), the Tawrat (Old Testament) and the Suhuf (scriptures) of Ibrahim and Musa.

Despite differences with regard to particular laws and legislations mentioned in these books, the core fundamental message and purpose of life has been one and the same throughout these books which is to worship Allah alone and to completely submit to his will.

 

THE DISTORTION OF THE INJEEL AND TAWRAT

Iman in Allah’s books means we believe in all of his books in their original form. The Injeel and Tawrat of today are certainly not the same books which were revealed to Isa AS and Musa AS.  Allah says in the Qur’an:  

فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ

So woe to those who write something down with their own hands and then claim, ‘This is from God,’ in order to make some small gain. Woe to them for what their hands have written! Woe to them for all that they have earned! (Al-Baqarah: 79)

However, people distorted and corrupted the Tawrat and Injeel by attributing their own sayings and desires to God, while adding and removing verses from them. Thus due to either or both negligence and deliberate distortion of the holy books, there is no/little connection between them and the books revealed by Allah S.W.T.

THE QUR’AN AS A CONFIRMATION

Muslims believe the Qur’an to be the final revelation of God’s Word to mankind, and a completion and confirmation of previous books. Allah says

وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ

We sent to you [Muhammad] the Scripture with the truth, confirming the Scriptures that came before it, and with final authority over them (Al-Ma’idah: 48)

The Qur’an is described as Muhaymin meaning that it is a witness over the books that came before it. It confirms whatever is true in them and rejects whatever distortions, alterations and changes that have occured in them. It also abrogates any previous rulings mentioned in past books and sets the Qur’an as the final authority and ruling which we are to live our life according to and judge by. 

The Qur’an and the Sunnah are therefore Allah S.W.T’s constitution for human life for as long as people continue to live on Earth.

THE PRESERVATION OF THE QUR’AN

Allah S.W.T tested previous nations by delegating the preservation of the previous Books to their scholars and monks, but with his final revelation the Qur’an, He S.W.T himself has guaranteed to preserve and protect it from distortion/corruption.

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

We have sent down the Quran Ourself, and We Ourself will guard it. (Al-Hijr: 9)

Allah S.W.T also says:

لَّا يَاۡتِيۡهِ الۡبَاطِلُ مِنۡۢ بَيۡنِ يَدَيۡهِ وَلَا مِنۡ خَلۡفِهٖ​

Falsehood cannot touch it from the front or from the rear (Fussilat: 42)

Falsehood is not able to touch or approach the Qur’an from any angle. None can succeed in proving anything false in the Quran, nor can anything be discovered till Resurrection which may be opposed to the truths and realities presented by the Quran.

What the Qur’an has declared as the truth can never be proven to be falsehood and that which it has declared as falsehood can never be proven to be the truth.

2-Belief in Angels

PILLARS OF IMAN (2): BELIEF IN ANGELS 

INTRODUCTION
The Root of the word Malā’ikah مَلَائِكَة  is أَلُوْكة which means ‘a message’. This is because, of the most well-known duties of the Angels is that they were the messengers of Allah S.W.T. to His prophets on Earth. 


الْحَمْدُ لِلَّهِ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ جَاعِلِ الْمَلَائِكَةِ رُسُلًا
All the praises and thanks be to Allah, the Originator of the heavens and the earth, Who made the angels messengers, (Al-Fatir, 1).

They do not eat or drink, nor do they get bored or tired or worshipping Allah S.W.T.
يُسَبِّحُونَ اللَّيْلَ وَالنَّهَارَ لَا يَفْتُرُونَ
They glorify His Praises night and day, (and) they never slacken (Al-Anbiyā, 20)

Angels are part of the unseen world, but we believe in their existence with certainty and conviction. Angels are beautiful winged creatures who have the ability to change form (by Allah’s permission) and vary in size, status and merit. They are honourable slaves of Allah who were created (from light) before human beings and will eventually suffer death. They submit themselves to Allah, obey him and execute his commands.

Angels do not possess any fixed material form and due to our limited faculties, we are not able to see them (in this world).  However, one of the miracles of our Prophet ﷺ)) was that he saw Jibreel A.S in both his true and human form.

Belief in Angels is one of the six fundamental pillars of imān, without which one cannot be considered a believer. The branches of imān, which we shall cover soon, complete and perfect our imān. 

“…, and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away (An-Nisa, 136).”

THE VIGILANT WATCHERS


إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
Remember, there are two receivers, one sitting on the right and one on the left, recording everything


مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيد
Not a word does he (or she) utter, but there is a vigilant watcher at hand (ready to record it) [Surah Qaaf, 17-18].

Throughout his life, man is under the ever-present watch of 2 angels appointed over him, who record every move he makes, every word he utters and every thought he entertains and nothing remains unrecorded.

These verses in Surah Qaaf also teach us that in the hereafter, these angels will produce documentary evidence of all the actions and thoughts of the individuals they monitored. The exact nature of this is beyond our perception so we believe in its import and accept it as it stands.

SIGNIFICANCE OF BELIEVING IN ANGELS
The significance of belief in angels is for human beings to know that all of their deeds are being recorded, and their thoughts are being monitored. This firm belief helps us to pause and reflect before acting, because it is when we haste that we fall into sin. Our Prophet ﷺ)) said that, “deliberation and careful action is from Allah and haste is from Shaytaan.”

Believing in Angels and their varying roles and abilities also adds to the Khashyah (خَشْيَة) that one feels towards Allah S.W.T. indeed the magnificence of his creation is a proof of the magnificence of the creator.

Khashyah = respect combined with fear and wonder.

THE ANGELS AND ADAM (AS)
When Allah S.W.T. wanted to create Adam  He informed His angels of that. They asked Him the reason behind that, because they knew that the sons of Adam  would cause corruption and shed blood, and they would disobey Allah and disbelieve in Him. He told them that there were reasons for the creation of Adam  which they did not know. Allah Says in the Quran:
And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” He [Allah] said, “Indeed, I know that which you do not know.” [Quran 2:30]

Their prostration to Adam  when he was created:

Allah commanded His angels to prostrate to Adam  when He had completed his creation and breathed His soul into him. They responded to the command, except for Shaytaan.

So the angels prostrated — all of them entirely. Except Satan; he was arrogant and became among the disbelievers. [Quran 38:73-74]

How the angels taught Adam :

It is narrated that Abu Hurayrah  said:
The Messenger of Allah  said: “Allah created Adam in his image (i.e. without progressing through the stages of a normal human, starting from a sperm until the completion of his human formation), and he (Adam) was sixty cubits tall. When He had created him, He said, `Go and greet them – a group of angels who were sitting – and listen to how they respond, for that will be your greeting and the greeting of your descendents.’ So he said, ‘As-Salamu `Alaykum,’ and they said, ‘As-Salamu `Alayka wa rahmat-Allahi. So they added the words wa rahmat-Allah.” [Al-Bukhari]

 

The angels washed Adam  when he died:

When Adam  died, his children did not know what they should do with his body, so the angels taught them. Ubayy Ibn Ka’b  narrated that the Prophet  said: “When Adam, died, the angels washed his body with water an odd number of times, then they buried him in a grave with a niche (land), and said: This is the way of the sons of Adam.”[Al-Hakim and At-Tabarani]

 

The connection between the angels and the descendents of Adam  is very strong. They are there when a person is created, they guard him/her after he/she emerges into this world. They bring the revelation from Allah and they watch over people’s actions and behaviour. They bring a person’s soul forth from his body when his appointed time (of death) comes.

 

THE ANGELS AND THE SONS OF ADAM (AS)

Their role in the creation of man:

It is narrated that Ibn Mas’ood, may Allah be pleased with him, said: “The Messenger of Allah  who is the most truthful one, told us: “Each one of you comes together in mother’s womb for forty days, then becomes an ‘Aalaqah (clot) for a similar period of time. Then he becomes a Mudhghah (chewed lump of flesh) for a similar length of time. Then Allah sends an angel to him, who is commanded with four things. It is said to him: Write down his deeds, his provision, and whether he is doomed (destined for Hell) or blessed (destined for Paradise). Then the soul is breathed into him.'” [Al-Bukhari]

 

The angels guard the sons of Adam :

Almighty Allah Says (what means): “It is the same [to Him] concerning you whether one conceals [his] speech or one publicizes it and whether one is hidden by night or conspicuous [among others] by day. For him [i.e. each one] are successive [angels] before and behind him who protect him by the decree of Allah. Indeed, Allah will not change the condition of a people until they change what is in themselves. And when Allah intends for a people ill, there is no repelling it. And there is not for them besides Him any patron.” [Quran 13:10-11]

Ibn `Abbas  has explained that what is meant by “successive angels” is the angels whom Allah appoints to guard a person from before and from behind. Then when the decree of Allah comes, which Allah wills should befall him, they withdraw from him.

Mujahid  said: “There is no person who does not have an angel appointed to protect him when he is asleep and when he is awake, from the jinn, other men and savage beasts. None of these come to him, but the angel tells it, `Keep away!’ except for that which Allah has given permission to befall him.”

1-Belief in Allah (swt)

PILLAR OF IMAN (1): BELIEF IN ALLAH

Generally, any feeling that can move one’s emotions and shape or direct his attitudes is regarded as faith or belief. Linguistically, it also means believing in that which is beyond one’s perception (Ghayb). Sholars have defined iman as “to believe with one’s heart, to confess with one’s tongue and to demonstrate in one’s physical actions.”

Iman comprises of 6 pillars that every Muslim has to believe in, accept wholeheartedly, and be fully convinced with. Rejecting even one of these renders one’s faith null and void. Consequently, these pillars are considered the fundamentals of the Authentic Islamic Aqheedah. 

These six pillars as referred to in the Qur’an (Baqarah:185) and many prophetic traditions (ie – Hadith of Jibreel) are, to believe in:

  • Allah (ṣubḥānahū wa ta’ālā);
  1. His Angels;
  2. His Messengers;
  3. His Books;
  4. The Last Day (Day of Resurrection and Judgement); and
  5. Fate and Destiny; whether it seems good or bad.

To believe in Allah consists of: believing in His existence, and singling Him out in regards to His Lordship, divinity and His names and attributes. Fulfilment of this first pillar requires the realisation of the declaration ‘La Illaha Illalah’ which is not just any mere verbal profession. It carries conditions and implications when one utters it:

7 CONDITIONS
1) Islam consists firstly of knowledge and then putting that knowledge into practice. No man becomes truly a Muslim without knowing the meaning of Islam and the Kalimah- one becomes a Muslim not by birth but by knowledge of it. One should know the meaning of the shaahadah and this includes negating what it negates and affirming what it affirms – that there is no object or deity worthy of worship (negation), other than Allah (affirmation)

2) One should have absolute certainty and conviction of the truth and meaning of the Kalimah and Islam without any doubt. How can one claim to be a true Muslim if he doesn’t believe with all his heart what he is saying?

As mentioned in last week’s broadcast, the first 2 conditions of the Kalimah, are: knowledge (knowing the true meaning of the kalimah), and certainty (not harbouring any doubts).

3) Thirdly, knowledge and certainty must be followed by absolute acceptance of the Kalimah’s implications (With the heart and tongue). One must wholeheartedly believe and accept in all that is stated in the Kalimah.
(Even Shaytan knows لا إله ألا الله but he rejected it instead of accepting it.)

4) The fourth condition is Submission, which is the physical implementation of لا إله إلا الله in our deeds. The Kalimah must be reflected in our hearts, tongues and actions. It is one of the meanings of Islam, “Total submission to the will and commands of Allah SWT.”

The whole distinction between believers and disbelievers is based around this kalimah. However, without truly understanding its meaning and fulfilling its conditions in every aspect of our lives, we cannot consider ourselves to be true believers.

5) The fifth condition is Truthfulness (Sidqh) which is to declare the Kalimah truthfully from one’s heart and to make one’s speech in accordance with what is in the heart. (The opposite being dishonesty and hypocrisy).

6) Sixth is IKHLĀS (Sincerity/Purity) which is the purification of one’s speech and action from all the stains of shirk. Here, it means that when we declare the Kalimah, we must do so solely for the sake of Allah (not for the sake of parents, family or for any other worldly benefits).

Islam is not a race or family in which membership is automatically passed down from father to son. The word ‘Muslim’ is not a title one inherits from his forefathers. Rather, one attains it by fulfilling the conditions of the Kalimah.

7) The 7th and final condition is having Love for the Kalimah, its implications, and loving those who who act upon it.
Loving Allah is to submit to what he loves, even if it opposes our desires and detesting that which He has prohibited even if our desires are inclined to it.
Another way of fulfilling this condition is to love our beloved prophet SAWS, by following his example and beautifying ourselves with his sublime mannerisms and characteristics.

The Prophet SAWS said: ‘There are three characteristics, whoever has them finds the sweetness of imān: that Allaah and His Messenger are more beloved to him than other than them; that when he loves a person he loves him only for Allaah’s sake and that he hates to return to disbelief after Allaah has saved him from it just as he hates to be thrown into the Hell-Fire’. (Bukhāri)

 

Love can be brought about when you fulfil the rights of other muslims upon you and also go beyond by meeting their needs and requirements. This is how the true spirit of brotherhood (Ukhuwwah) can be established which leads to a social cohesion and cooperation among brothers and sisters of faith.


The Messenger of Allah Said:


“There are six rights of a Muslim upon a Muslim: When you meet him, greet him; when he invites you, respond to him; when he seeks counsel, give him advice; when he sneezes and praises Allah, say to him: ‘May Allah have mercy on you (Yarhamuk-Allah)’; when he is sick, visit him; and when he dies, follow his funeral“.

حَقُّ اَلْمُسْلِمِ عَلَى اَلْمُسْلِمِ سِتٌّ: إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ, وَإِذَا دَعَاكَ فَأَجِبْهُ, وَإِذَا اِسْتَنْصَحَكَ فَانْصَحْهُ, وَإِذَا عَطَسَ فَحَمِدَ اَللَّهَ فَسَمِّتْهُ وَإِذَا مَرِضَ فَعُدْهُ, وَإِذَا مَاتَ فَاتْبَعْهُ}

To conclude
Unfortunately, many Muslims today simply profess belief but fail to carry out the obligations it imposes. They do not observe what Allah has commanded and do not avoid what He has prohibited. While failing to discharge fundamental obligations such as: The Five Daily Prayers, giving Zakat, observing Ramadan, avoiding indecency, they delude themselves into thinking that a mere verbal profession of faith in Allah will qualify them for a life of eternal bliss in Jannah.

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