What is îmân?

Question: What is îmân?
ANSWER
Îmân means believing in the six fundamental principles of faith (Âmantu) along with 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 in the Unseen. 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 the 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, and are certain of 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 lies before them and what is after them.) [Sûrat-ul-Baqara 255]

(And no person can ever die except by Allah�s leave.) [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 some good reaches them, they say, �This is from Allah,� but if some evil befalls them, they say, �This is from you.� Say: �All things are from Allah.� What is wrong with these people that they fail to 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 the 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
Belief in the Books means that you have to believe and accept that the Zabûr (the original Psalms), the Tawrât (Torah), the Injîl (Latin Evangelium), 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 but with the Last Book, the Our�ân al-karîm, Allahu ta�âlâ abolished the validity of other Books. Besides, you must also know, accept, and confirm that the Books before Qur�ân al-karîm were defiled by people, and they are no longer the Word of Allahu ta�âlâ.

It is purported in an âyat-i karîma:
(They believe in that which is revealed [Qur�ân al-karîm] to you and that which was revealed (other Divine Books) 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! Allah will grant them their rewards.) [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]

([As for] Those who believe in Allah and His Prophet! Their light and reward are with their Lord.) [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 the 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, and are certain of 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 lies before them and what is after them.) [Sûrat-ul-Baqara 255]

(And no person can ever die except by Allah�s leave.) [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 some good reaches them, they say, �This is from Allah,� but if some evil befalls them, they say, �This is from you.� Say: "All things are from Allah.� What is wrong with these people that they fail to 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 [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 an evidence, a document to base your disbelief on? What knowledge or science keeps you from believing?� Certainly, one will not be able to adduce an evidence. Can a statement not based on documentary facts be said to be knowledge or science? It may be called a supposition or assumption. Would it not be necessary to secure oneself against the horrendous calamity of �burning in everlasting fire� even if it were one to a billion probability? Wouldn�t a judicious person avoid such a misadventure? Wouldn�t one look for safety precautions against the possible danger of burning eternally in fire? As it is seen, îmân is the only choice for any person who has wisdom.

Having îmân does not require enduring hardships such as paying taxes, donating property, carrying loads, and 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 wordly things, does it really matter? As for disbelievers, the ultimate doom for them is the eternal Hell fire. Even if they possess all the world, can it ward off the bitter end? For this reason, when we are doing any deed, our major concern must be the Consent of Allahu ta�âlâ; whether He is pleased with our occupation with a certain deed or not. If He is pleased with that deed, rumblings of discontent from other people do not set any value. Conversely, if He is not pleased with it, it is of no value whether people are content or pleased with it. Then, our supreme measure of value in all our deeds must be the Consent of Allahu ta�âlâ.

Stating the belief with the tongue
Question: I have a friend from England. He has become a Muslim and 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 fundemantal principles of belief in the Âmantu, it is an additional condition that one must also accept and love all the commandments and prohibitions revealed by Allahu ta�âlâ. One who does not love any of them cannot become a Muslim. Apart from these, there is another issue, namely, 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 is the most 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]

The fundamentals of îmân and Islam

Question: Could you explain briefly Islam�s basic tenets of belief that every Muslim has to know?
ANSWER
Islam�s basic tenets of belief to be known are the fundamentals of îmân and Islam. We have gathered them briefly below. For detailed information, you can refer to the subject concerning the fundamentals of Âmantu.

The fundamentals of îmân are as follows:

1- Belief in Allah
Allahu ta�âlâ is the Wâjib al-wujûd [the Necessary Existence] and the Real Ma�bûd [the One worshipped] and the Creator of all things. There is no ilâh (being to be worshipped) except Him. He is not with time or with place. He does not resemble anything.

As-Sifât [Attributes] adh-Dhâtiyya of Allahu ta�âlâ are six:
al-Wujûd,
al-Qidam,
al-Baqâ�,
al-Wahdâniyya,
al-Mukhâlafatu li-l-hawâdith,
al-Qiyâmu bi nafsihî.

[al-Wujûd: existence; al-Qidam: being without beginning, and eternal in the past; al-Baqâ�: being without end, and eternal in the future; al-Wahdâniyya: having no partner or match; al-Mukhâlafatu li-l-hawâdith: being dissimilar to every creature in every respect; al-Qiyâmu bi nafsihî: self existence, being unneedy of anything for His existence.]

The Sifât [Attributes] ath-Thubûtiyya of Allahu ta�âlâ are eight:
Hayât,
�Ilm,
Sam�,
Basar,
Qudrat,
Irâda,
Kalâm,
Takwîn.
[Hayât: Life, Ever-Living; �Ilm: Omniscience; Sam�: Hearing; Basar: Seeing; Qudrat: Omnipotence; Irâda: Will; Kalâm: Speech, Word; Takwîn: Creativeness.] These Attributes of His are eternal in the past (being without beginning).

2- Belief in His angels
Angels are alive; that is, they have life. They are nûrânî [luminous, spiritual] creatures that have reason [�aql]. They are beloved and dear slaves of Allahu ta�âlâ. They are not His partners, nor are they His daughters. They obey His commands, and they never react in disobedience to the commands, nor do they commit sins. They do not engage in duties other than what they are commanded. They are neither male nor female. They do not get married, do not give birth, do not reproduce, and do not have children. They do not eat or drink. They have wings but we do not know how they are.

The angels that record all actions of human beings are called Kirâman Kâtibîn. The questioning angels are called Munkar and Nakîr. The most superior angels are the four archangels, namely, Jabrâ�îl (�alaihis-salâm), Isrâfîl (�alaihis-salâm), Mikâ�îl (�alaihis-salâm) and �Azrâ�îl (�alaihis-salâm).

3- Belief in Divine Books
Allahu ta�âlâ sent many Books. However, only 104 of them are mentioned in our religious books. 100 of them are little Books called suhuf [pl. of sahîfa].

These 100 suhuf were revealed to the following Prophets:

10 suhuf to Âdam (�alaihis-salâm),
50 suhuf to Shît (�alaihis-salâm),
30 suhuf to Idrîs (�alaihis-salâm),
10 suhuf to Ibrâhîm (Abraham �alaihis-salâm).

The other four big Books were revealed to the following Prophets:

The Tawrât (Torah) to Mûsâ (Moses �alaihis-salâm),
The Zabûr (the original Psalms) to Dâwud (�alaihis-salâm),
The Injîl (Latin �Evangelium� to �Îsâ (Jesus �alaihis-salâm),
The Qur�ân al-karîm to our Master, the Prophet Muhammad (�alaihis-salâm).

The Qur�ân al-karîm replaced all the Divine Books, abolished the validity of their rules, and included all these rules in itself. Today all people have to obey the commandments of the Qur�ân al-karîm. Accordingly, it is declared in the Qur�ân al-karîm: �Obey My Prophet!� In this case, we also have to obey the rules stated in hadîth-i sharîfs. Today, there is not the original Tawrât or Injîl in any country. There are defiled Injîls available. These Divine Books were distorted and altered by people. If they had not been defiled, they still would�t have had validity because all of them are abrogated, that is, invalidated by Allahu ta�âlâ.

The revelation of the Qur�ân al-karîm was made âyat by âyat and completed in 23 years. It will remain valid up to the Day of Judgement. It is kept secure from invalidity and distortions. One who claims that there are reductions or additions in the Qur�ân al-karîm will not have believed in Allahu ta�âlâ.

It is purported in âyat-i karîmas:
(We revealed the Qur�ân, and surely We are its Guardian.) [Sûrat-ul-Hijr 9]

(The Qur�an is a unique, unmatched Book. Falsehood [reductions or additions] cannot approach it from before or behind [in no way, in no respect] it. [Because] It is sent down by Allah who is the All-Wise, Worthy of all Praise.) [Sûrat-u Fussilat 41-42]

4- Belief in prophets
The first of the prophets is Âdam (�alaihis-salâm) and the last one is Muhammad (�alaihis-salâm). So many prophets were sent between these two, but we do not know their exact number. It is well-known that they are more than 124,000.

Having belief in prophets means believing in the fact that all prophets, without exception, were devoted, truthful people who were selected by Allahu ta�âlâ. One who does not believe in even one of them regarded as not believing in any.

All prophets, from Âdam (�alaihis-salâm) to Muhammad (�alaihis-salâm), communicated the same îmân and ordered their ummats to believe in the same things. Jews believe in Mûsâ (Moses �alaihis-salâm) but do not believe in �Îsâ (�alaihis-salâm) and Muhammad (�alaihis-salâm). Christians believe in �Îsâ (�alaihis-salâm) but do not believe in Muhammad (�alaihis-salâm). As for Muslims, they believe in and accept all prophets.

All prophets have these peculiarities:

Amâna [trustworthiness],
Sidq [their all deeds are true; they never lie],
Tabligh [they communicate the religion precisely],
Adâla [justness],
�Isma [they never commit sins],
Fatâna [superintelligence],
Amn al-�azl [security against dismissal from prophethood].

Just from the time of Âdam (�alaihis-salâm), who was the first human being created and who was the first Prophet to come, Allahu ta�âlâ sent mankind a religion by means of a prophet every thousand years. Through the medium of religions, He prescribed the way which leads people to serenity and happiness in this world and to endless bliss in the Hereafter. A prophet who brought a new religion is called a �rasûl.� Rasûls who have a higher degree than the others are called Ulu�l-�azm. These are: Âdam, Nûh (Noah), Ibrâhîm (Abraham), Mûsâ (Moses), �Îsâ (Jesus), Muhammad (�alaihimus-salâtu wa�s-salâm).

A prophet who did not bring a new religion but invited people to the previous religion is called a �nabî.�

Muhammad (�alaihis-salâm) is the Last Prophet; that is, no prophet will succeed him.

It is purported in the Qur�ân al-karîm:

(Muhammad (�alaihis-salâm) is the Messenger of Allah and the Last of the prophets.) [Sûrat-ul-Ahzâb 40]

5- Belief in the Last Day
After death, everybody will be resurrected and will go to Paradise or Hell after questioning and settlement of accounts on every action. Paradise and Hell exist now, and both of them are eternal. Paradise for Muslims and Hell for disbelievers will be eternal abode.

It is not made known when Doomsday will occur. Neverthless, our Master, the Prophet pointed out many of its harbingers and precedents:

Hadrat al-Mahdî will come; �Îsâ (�alaihis-salâm) will descend from Heaven; ad-Dajjal (who is called Antichrist by Christians) will appear; people called Ya�jûj and Ma�jûj will put the whole world into turmoil; the sun will rise in the west; violent earthquakes will occur; religious knowledge will be forgotten; vice and evil will increase.

6- Belief in qadar and that good (khair) and evil (sharr) are from Allahu ta�âlâ
Good and evil, advantage and harm coming upon human beings are all by Allahu ta�âlâ�s Will.

Qadar means Allahu ta�âlâ�s knowing (with His Eternal Knowledge) and willing all deeds of human beings and other creatures that they will do. Qadâ� means the [instance] creation of anything just compatibly with qadar. Both are termed qadâ� and qadar.

Though everything, good or evil deeds of human beings, are created by Allahu ta�âlâ, He has bestowed irâda-i juz�iyya [partial will] upon people. Using this partial will, if one wants a good deed created, then one gains thawâb. But, if one wants an evil deed created, then one will have committed a sin. If people commit sins, they will be meted out punisments. On the other hand, if they earn thawâb, then they will be awarded in the Hereafter. In other words, Allahu ta�âlâ does not compel his born slaves to commit sins.

The fundamentals of Islam

1- To say the Kalima-i shahâdat
To say: �Ashhadu an lâ ilâha ill-Allah wa ash-hadu anna Muhammadan �abduhû wa rasûluh.�

(I bear witness [that is, I know and confirm by word of mouth as if I saw] that there is no ilâh save Allah and again I bear witness that Muhammad (�alaihis-salâm) is His human slave and Messenger.) [Having belief in the Messenger of Allah means accepting, believing, and loving all of what he communicated.]

2- To perform namâzes [ritual prayers]
It is fard [obligatory] for every Muslim who is sane and has reached the age of puberty to perform the five daily namâzes. Namâz is the pillar of religion and not to perform it is one of the grave sins. If people do not perform namâzes, it is very difficult for them to keep their credal state at their last breath. It is stated in a hadîth-i sharîf:
(A person who performs namâz will be saved in the Hereafter, but a person who does not perform it will be in a miserable state.) [Tabarânî]

3- To give the zakât of one�s property
For a person who has money or commercial property at a certain amount termed nisâb [that is, after one has subtracted one�s debts from the total of what one has of gold or commercial property, if the remainder, including one�s dues that are to be received, is the amount of or equal to nisâb [96 g], it is fard to give one-fortieth of it as zakât. It is also fard to give one-tenth of the crop harvested from one�s land to the poor. This one-tenth of zakât is termed �ushr.
(Allahu ta�âlâ curses he who does not give the zakât of his property.) [Nasâî]

4- To fast
It is fard to fast every day of the month of Ramadân. It is a grave sin to omit it.

5- To perform the hajj [pilgrimage]
For an able person who has money enough to go to and come back from the city of Mecca besides the property sufficient for the subsistence of one�s family one leaves behind until one comes back, it is fard to perform tawâf around the Ka�ba and to perform waqfa on the plain of �Arafât.

Does it suffice to say �I believe�?
Question: It is declared in hadîth-i sharîfs that every person who says the Kalima-i shahâdat becomes a Muslim. If a person says the Kalima-i shahâdat without believing in its tenets of belief, or if a person believes it without having belief in the fundamental principles of Âmantu, is such a person still a Muslim?
ANSWER
Îmân is defined as certifying it with the heart and confirming it by word of mouth. One is not a Muslim as long as one does not certify it with one�s heart.

The Kalima-i shahâdat necessitates believing in Allahu ta�âlâ�s existence, His Oneness and there being no ilâh except Him, also believing that Muhammad (�alaihis-salâm) is His Messenger and His Last Prophet, and having faith in and loving all of what he communicated. Indeed, saying, like narrating a historical event �There was such a Prophet does not constitute îmân. Îmân must be as follows, �I believe, accept and love that exalted Prophet and all of what he communicated. Every word he said is true. There is not even a shadow of doubt that it may be wrong.� As is seen, one has to believe in all the six tenets of belief in the Âmantu. One is not a Muslim as long as one does not believe in them; what is more, one still isn�t a Muslim if one does not love them after believing. Likewise, one who does not accept any of the six fundamentals of îmân or who does not accept and love any of the commonly-known fards, sunnats and harâms in the religion is not a Muslim. You have to accept and love Islam as a whole.

In their endeavors to understand the meanings of hadîth-i sharifs, if people read them without taking notice of Islamic scholars� expounding on them, this act of theirs will be very dangerous and may result in disbelief. For example, we should understand the meaning of the following hadîth-i sharîf in light of the foregoing:

(He who believes in Allahu ta�âlâ and pleased with Him as his Rab, who believes in Islam and pleased with it as his religion, and who believes in Muhammad [�alaihis-salâm, all of what he communicated] and pleased with him as his [Last] Prophet [such a person is a Muslim and if he keeps this credal state at his last breath] will be awarded Paradise.) [Muslim, Nasâî]

The correct belief and preservation of it

Question: Upon which thing is it conditional to achieve salvation in the Hereafter?
ANSWER
Misleadingly, some people suppose that every person having belief in the existence of Allah will go to Paradise. However, this is a complete fallacy. The îmân [belief, faith] of a person who does not believe in any of the six tenets of belief in the Âmantu is not valid. For this reason, what matters is not to have belief but to have a correct belief. To achieve salvation in the Hereafter is conditional upon having a correct belief, not upon the amplitude of acts of worship. Those with the tiniest correct belief in their heart will enter Paradise in the end, even if they have a few or no acts of worship performed with ikhlâs [sincerity, doing everything to please Allahu ta�âlâ]. It is stated in a hadîth-i sharîf:
(He who has a mote of îmân in his heart will not remain in Hell.) [Bukhârî, Muslim]

Getting on a vehicle, all people are traveling on a way destined for the Hereafter. While traveling, what is important is not to get on a vehicle but to get on a right vehicle. People who get on a wrong one will head for the place where it is en route, not where they want. For example, those who board a plane to Paris with the intention of going to Kâ�ba cannot arrive at Kâ�ba no matter how pure intentions they may have.

Allahu ta�âlâ has promised that He will grant the right path, Islam (in its pristine correctness), to those who have been prompted by simple curiosity over it and who are in search of the truth [Sûrat-ul-�Ankabût 69, Sûrat-ush-Shûra 13]. Allah never breaks His promise. [Sûrat-u Âl-i �Imrân 9].

From this, we can draw the inference that people following the aberrant ways do not ask for the truth, let alone have little curiosity. Allahu ta�âlâ has guaranteed the sustenance for His creatures. However, He is not the Guarantor of the îmân [belief]. Before rectifying one�s credal state according to the Islam�s true credal teachings termed �Ahl as-sunnat belief,� performing acts of worship will be of no avail. We can conceive of the true belief (the belief of Ahl as sunnat) as the number 1. Acts of worship performed with sincerity are like number 0 placed on the right of number 1. When placed one 0, it is 10. If placed two zeroes, then it is 100. The more zeroes we place on the right of it, the more valuable it will become. However, when we remove the number 1, the result is 0. By the same token, acts of worship performed with insincerity, that is, for ostentation, are worthless like zeroes placed on the left of 1. After people have corrected their i�tiqâd [belief] in accordance with the true credal teachings of Ahl as-sunnat, to increase their acts of worship is up to their perseverance, sincerity, and knowledge. They can indulge themselves to their hearts� content. But, if they do not have correct belief, namely, Ahl as-sunnat belief, their acts of worship are worthless like zeroes on the left.

According to the Mu�tazila and such rationalistic groups, worships are part of îmân. They assert that a person who does not perform the fards [obligatory acts of worship] or who commits sins becomes a disbeliever. In other words, they establish such a link between îmân and acts of worship: îmân x acts of worship. In this multiplication, they say, if one of them is zero, then the result is zero. That is to say, îmân without acts of worship or acts of worship without îmân are not valid. However, according to the Ahl as-sunnat belief, îmân without acts of worship is valid, but acts of worship without îmân are not valid. In terms of the Ahl as-sunnat belief, it can be defined as: acts of worship x ikhlâs [sincerity]. Without doing the deed itself, if one thinks of sincerely, �If I had money, I would help that poor person,� one will earn thawâb due to one�s sincere intention, even if one does not perform that act. More ikhlâs in one�s heart will bring in more thawâb when it is multiplied by one�s acts of worship. For example, if our ikhlâs is symbolized by the number 1, and if we give a loaf of bread to 1,000 poor people each, the result is 1x1,000 = 1,000 (thawâb). Since the ikhlâs of the Ashâb-i kirâm [the blessed Companions of our Prophet] is so strong, for example, suppose it is one million, if one of them gives a loaf of bread to a poor person, he earns one million thawâb.

Therefore, it is declared in a hadîth-i sharîf:
(I swear that if one gave a piece of gold as big as Mount Uhud in the name of alms one would not earn the thawâb equal to the amount that one of my Ashâb would be given for alms worth a handful of barley.) [Bukhârî]

As the îmân of the Ashâb-i kirâm is so strong and their ikhlâs is so much, they gain such amounts of thawâb. Among the Ashâb-i kirâm, some of them have superiority over the others. For example, the thawâb of a handful of dates given in the name of alms by Hadrat Abû Bakr and the thawâb earned by any other Sahâbî with the same alms are poles apart.

Again, it is declared in a hadîth-i sharîf:
(I asked about the matters over which my Ashâb would fall into disagreement with each other. My Rab [Allahu ta�âlâ] informed me, �Your Ashâb are like the celestial stars in My Sight. Some of them are more luminous than the others. He who adapts himself to any one of them is on the right way.� [Daylamî]

Question: In order to have a correct belief, what are the requisites?
ANSWER
Some of the requisites of a correct belief are as follows:

1- To remain steadfast in your îmân: Anyone who desires to become a disbeliever three years later will become a disbeliever as soon as one says this.

2- To take a middle path between khawf [fear] and rajâ� [hope]: That is, one must have fear of Allahu ta�âlâ�s punishment as well as hope of His mercy.

3- To have îmân before the soul reaches to the throat: When submitting the soul, upon seeing the events pertaining to the life to come, the then îmân of a disbeliever is not valid. However, at that time, the tawba [repentance] of Muslims for their sins is acceptable.

4- To have îmân before the sun rises in the west: When the sun rises in the west, the door of repentance will be closed.

5- Only Allahu ta�âlâ knows the ghayb: If Allah informs His prophets or His dear slaves, then they also know it.

[ghayb: things that are not communicated by Islam, by calculations, or by experiments are called ghayb (unknown).]

6- You must avoid using or saying things which Islam dictates as signs of kufr [disbelief]: For example, a Muslim must not wear a cross or must not say, even as a joke, �I am a disbeliever.�

7- Not to have doubts about things that are to be believed: For example, one must not have such doubts as, �Is it fard [obligatory] to perform namâz?�or �Is it harâm [prohibited] to drink wine?�

8- You must base your belief on Islam: Your belief must be as Muhammad (�alaihis-salâm) communicated, not as historians and philosophers stated.

9- To love for the sake of Allah [hubb-i fillah] and to dislike for the sake of Allah [bughd-i fillah]: One�s love and hatred must be only for the sake of Allah. It is a sign of kufr [disbelief] to feel hostility towards the friends of Allah and to love and make friends with the enemies of Allah, e.g. to love Socrates but to have hatred towards Hadrat Imâm-i Ghazâlî.

10- You must rectify your i�tiqâd according to (Islam�s true credal teachings termed) Ahl as-sunnat wa�l-jamâ�at.

Some credal tenets of Ahl as-sunnat belief are as follows:

1- Allahu ta�âlâ is not with time or with place. He does not resemble anything.

2- It must be believed that Muslims will see Allahu ta�âlâ in Paradise.

3- Muhammad (�alaihis-salâm) is the Last Prophet. No prophet will succeed him.

4- You must not call Ahl-i qibla [a Muslim who performs namâz] a disbeliever on account of his or her sins.

5- Acts of worship are not part of îmân. That is, it is not permissible to call a Muslim who does not perform acts of worship and who commits sins a disbeliever. If Allahu ta�âlâ wills, He will torture for a merely venial sin. Again, if He wills, He will forgive a Muslim for the grave sins committed.

6- A person either has îmân or not. Both together are not possible. There is not littleness or muchness in îmân. [What is little or much is îmân�s brightness and strength.]

7- It is permissible to make masah over masts. [That is, rubbing one�s wet hands on one�s masts [waterproof shoes covering the part of the foot which is fard to wash] while performing an ablution.]

8- To believe in the Mi�râj [Hadrat Muhammad�s ascent to the Heavens] to be both a bodily and a spiritual ascent. A person who denies the part (of the Mi�râj ) up to the Aqsâ Mosque in Jerusalem becomes a renegade. However, a person who denies the events which took place after the Aqsâ Mosque will be separated from Ahl as-sunnat; that is, one becomes a bid�at [heresy] holder.

9- Like the mu�jiza [miracles] of the prophets, karâmat [wonders] of the awliyâ [dear slaves of Allahu ta�âlâ] people are also true.

10- To love and respect all of the Ashâb-i kirâm and not to speak ill of any of them.

11- It is permissible to visit graves.

12- It is permissible to ask help from a prophet or a walî [a dear slave of Allahu ta�âlâ] who is in the grave.

13- It is permissible to send the thawâb of the Qur�ân al-karîm that has been read and the alms that has been given to the souls of the dead. It is presented to the dead, and it causes their torments to decrease.

14- It is true that there is questioning in the grave.

15- Torments in the grave will be inflicted on both the body and the soul.

16- In the Hereafter, there will be a bridge called Sirat.

17- It must be believed that, in the Hereafter, there will be shafâ�at [intercession], questioning and settlement of accounts on every action, and Mîzân [balance] for weighing deeds and conduct.

18- Both Paradise and Hell exist now.

19- Sinful Muslims will not dwell in Hell eternally, but disbelievers will stay there eternally.

20- Both Paradise and Hell will exist eternally.

21- To believe harbingers and precedents of Doomsday: ad-Dajjal and the beast called Dabbat-ul-ard will appear, Hadrat al-Mahdî will come, Hadrat �Îsâ will descend from Heaven, the sun will rise in the west and so on. (Riyâd-un-nâsikhîn, Farâid, I�tiqâdnâma)

Doubt and Fear
Question: Is there any difference between having such doubts as, �Do I have îmân now?� or �Will my îmân continue?� and being fearful of dying without îmân at one�s last breath?
ANSWER
Yes, there is a difference. It is not permissible, rather, it is an act of kufr [disbelief] to have doubts as to whether one has îmân or one�s îmân will be permanent. Mu�mins [Believers] must not be dubious about their îmân, and they must resolve that they will have îmân until they die.

As for their last breath, they must be between hope and fear. It is not a doubt but a sign of îmân to be fearful of dying without îmân at one�s last breath.

The preservation of our îmân
Question: Now that the most valuable blessing that has been granted is îmân, what should we do to preserve it?
ANSWER
To preserve the îmân, you have to comply with the following:

1- You have to believe in the ghayb. If we saw angels, Paradise and Hell with our eyes, it would not be îmân to say �There are Paradise and Hell� because we would see them with our eyes. Seeing Paradise and Hell at the time of death, all disbelievers will say, �We believe them,� but their îmân will not be valid. When Mu�mins are praised in the Qur�ân al-karîm, it is purported, �They believe in the Unseen� (Sûrat-ul-Baqara 3).

2- You have to believe that only Allahu ta�âlâ knows the ghayb. Prophets, angels, or genies cannot know the ghayb. However, if Allahu ta�âlâ wills, He lets them know. Therefore, it is not permissible to deny the mu�jiza and the karâmat.

3- You have to believe, that is, accept a harâm [a prohibited act] as harâm, and a halâl [a permitted act] as halâl. A person who calls deliberately a prohibited act permissible or a permissible act prohibited becomes a renegade.

4- You must be very fearful of the Wrath Allahu ta�âlâ, but you must not feel secure of it. It is declared in the Qur�ân al-karîm that those who are fearful of the chastisement of their Lord do not feel secure of it. (Sûrat-ul-Ma�ârij 27-28)

5- Whatever the number of your sins, you must not consider that your abode will certainly be Hell. Allahu ta�âlâ declares in a hadîth-i qudsî [that is, through the Prophet�s (�alaihis-salâm) blessed tongue]:
(If My slave commits so many sins as to reach skies, but if he does not despair of My Mercy and if he begs My forgiveness, I forgive him.) [Tirmudhî]

It is purported in an âyat:
(O My slaves who have committed a great many sins! Do not despair of Allah�s Mercy! Allah forgives all the sins of His slaves. He is the Forgiver and the Merciful.) [Sûrat-uz-Zumar 53]

6- You must not feel secure of the torment of Allah, but at the same time, you must not despair of His Mercy! It is purported in a hadîth-i sharîf:
(If a Mu�min takes a middle path between khawf [fear] and rajâ� [hope], Allahu ta�âlâ gives him the hoped-for and makes him feel secure of the feared-for.) [Tirmudhî]

7- To love for the sake of Allah [hubb-i fillah] and to dislike for the sake of Allah [bughd-i fillah]. It is the essence of îmân. It is purported in a hadîth-i sharîf:
(The basis of îmân is to love Muslims and to have a dislike for the enemies of Allah.) [I. Ahmad]

Allahu ta�âlâ declared to Hadrat �Îsâ [Jesus �alaihis-salâm]:
(Even if you do acts of worship that equal those done by all creatures on the earth and in heavens, it will be of no value unless you love My friends and unless you feel hostility towards My enemies.) [Kimya-i sa�âdat]

8- In order for the îmân to be acceptable and for us to protect it, some of the necessary conditions are as follows:

Allahu ta�âlâ is the Wâjib al-wujûd [the Necessary Existence] and the Real Ma�bûd [the One Worshipped], and the Creator of all things. It must be believed for certain that Allahu ta�âlâ alone creates everything in both this world and the next world without material, time or similarity, out of nonexistence.

Allahu ta�âlâ is not with time or with place. (It is an act of kufr [disbelief] to say, like the people called Najdîs and Salafîs, Allah is up on the Arsh or in heaven.)

In the next world, Allahu ta�âlâ will be seen in Paradise.

It is fard [obligatory] to put your tawakkul in Allahu ta�âlâ.

[tawakkul: trust in, expectation of everything from Allahu ta�âlâ exclusively; expecting from Allahu ta�âlâ the effectiveness of the cause [sabab] after working and holding on to the cause. ]

It is not permissible to perform qiyâs in those religious fields that have been communicated through ijmâ� and which are indispensably believed. To do wrong ijtihâd or qiyâs in those religious fields is an act of kufr. However, though one who does wrong ijtihâd in those religious fields that have not been communicated through ijmâ� and which are not indispensably believed does not become a kâfir [disbeliever], one becomes a bid�at [heresy] holder.

[qiyâs: (conclusion drawn by a mujtahid through) likening or comparing a matter not clearly stated in the Nass [âyats and hadîths] and ijmâ� to a similar one stated clearly; ijmâ�: the Sahâbat al-kirâm�s and the Tâbi�ûn�s common act or unanimous comment on an affair; such unanimity or consensus; ijtihâd: (meaning or conclusion drawn by a mujtahid through) endeavouring to understand the hidden meaning in an âyat or a hadîth.]

Îmân does not increase or decrease. That is, it does not increase or decrease with respect to tenets of belief that are to be believed, but its brightness and strength increase or decrease with respect to yaqîn and confirmation. All Muslims are equal in îmân and tawhîd, but they are different in their acts of worship.

[yaqîn: absolute belief; belief which is as positive as the conviction you feel when you have seen something you are to believe; tawhîd: (belief in) the Oneness of Allahu ta�âlâ.]

You must not have a doubt as to your own îmân. You must not say, �Do I have îmân?� but instead you should say, �Alhamdulillah, I am a Muslim.�

You must base your belief on Islam. Your belief must be as our Prophet communicated.

You must have îmân before the soul reaches to the throat. The then îmân of a disbeliever is not valid.

You must have îmân before the sun rises in the west. When it rises in the west, the door of repentance will be closed.

Allahu ta�âlâ, if He wills, tortures for a merely venial sin, and if He wills, He forgives one for one�s grave sins. If one commits any sin and has died without repentance (if that person dies as a Muslim), Allahu ta�âlâ, if He wills, will torture that person in Hell, or if He wills, He forgives and does not torture at all.

Angels are not Allahu ta�âlâ�s partners, nor are they His daughters as disbelievers suppose. They do not commit sins. They are neither male nor female.

You must not have doubts about a religious rule declared in the Qur�ân al-karîm or in our other religious books. For example, You must not have a doubt like, �I am not sure whether it is fard [obligatory] to cover oneself (tasattur).�

No matter through which means (prohibited or permitted) one obtains, it is still one�s rizq [sustenance]. Everyone eats his or her own rizq. No one can eat the rizq which is alloted to anyone else.

One who says something which Islam dictates as a sign of disbelief becomes a disbeliever even though one does not accept its meaning. [That is, statements which are made to amaze others or to make others laugh still result in disbelief. For example, if one says, as a joke, �I am a prophet,� one becomes a disbeliever.]

If a drunk says something which is a sign of disbelief, we should not consider that person as a disbeliever.

The universe has been created out of nonexistence. [Philosophers do not accept this fact, and they become disbelievers saying, �This is the way it has been and this is the way it goes.�]

You must not call people who perform namâzes (named ahl-i qibla) disbelievers due to their sins. [However, if a tenet of belief of a person who is named ahl-i qibla is the opposite of a definite source whose meaning is clear, then this belief is kufr. This one is a disbeliever, even if one performs namâzes and carries out other acts of worship.]

You must not deny �ilm-i tasawwuf. (Awârif-ul-ma�ârif)

[�ilm-i tasawwuf explains the things to be done or avoided with the heart, and the ways to purify the heart and the soul. This is also called �ilm-i akhlâq or �ilm-i ikhlâs.]

It is true to visit graves. It is permissible to ask help [tawassul] from prophets and the pious who are dead. (Irshâd-ut-tâlibîn, At-tawassul-u bin Nabî wa bis-Sâlihîn)

After prophets, the highest and the most auspicious of all human beings that have come and that will come is Hadrat Abû Bakr (radiy-Allahu ta�âlâ �anh), and after him, the highest of all human beings are the other three caliphs in successive order.

All the Ashâb-i kirâm will go to Paradise. (Sûrat-ul-Hadîd 10)

It is purported in the Qur�ân al-karîm that Allahu ta�âlâ is pleased with the Ashâb-i kirâm. It would be a distrust of Qur�ân al-karîm to speak ill of any of them. (Tathîr-ul-janân)

Good and evil, advantage and harm coming upon human beings are all by Allahu ta�âlâ�s Will.

Qadar means Allahu ta�âlâ�s knowing (with His Eternal Knowledge) and willing all deeds of human beings and other creatures to be done. Qadâ means the [instance] creation of anything just compatibly with qadar. Both are termed qadâ and qadar.

Allahu ta�âlâ guides whom He wills to the right way as a favor to that slave of His. Similarly, He misleads whom He wills into aberration in accordance with His Justice. For all deeds of human beings are created by Allahu ta�âlâ. Yet He has bestowed partial will upon His slaves and has thus held them responsible for what they have done.

The time of death of a person who is killed or who has committed suicide is the moment when that person has died. A death does not take place before the appointed hour comes. It is purported in the Qur�ân al-karîm:
([When the appointed time of death comes] Nobody can delay it, nor can they advance it.) [Sûrat-ul-A�râf 34]

The salât [ritual prayer] of janâza [funeral] of a Muslim who has committed suicide is performed. (Durr-ul-mukhtâr)

After death, all people will be resurrected.

Questioning, the return of the soul to the body, and torments for disbelievers and sinful Muslims are all true and will take place in the grave.

Torments in the grave will be inflicted on both the body and the soul. One who disbelieves it becomes a bid�at [heresy] holder. [But one who says �I do not believe in the torment of the grave, whether it is written in hadîths or not. Mind and experiments do not confirm it� becomes a kâfir (disbeliever).]

All Mu�mins [Muslims] enter Paradise by the Grace of Allah, because no one can deserve it thanks to their acts of worship.

On the Day of Resurrection, all people will give accounts of their deeds, and their deeds will be weighed on the Mîzân [it means balance, but it does not resemble worldly balances].

It must be believed that there will be shafâ�at [intercession] in the Hereafter. Prophets, scholars, pious Muslims will intercede for the forgiveness of the sins of Muslims. Likewise, the shafâ�at of our Prophet is for the Muslims committing grave sins. People who have committed numberless sins will benefit from the shafâ�at, whether little or much. All sinners, except those who are forgiven and who benefit from the shafâ�at, will be penalized for their sins. It is declared in a hadîth-i sharîf:

(Every prophet has an accepted du�â [prayer]. I have saved my du�â for the Hereafter for my Ummah.) [Bukhârî]

You must not deny the shafâ�at [intercession]. For it is stated in a hadîth-i sharîf:
(A person who does not believe in my shafâ�at will not benefit from it.) (Shir�a)

Sinful Muslims will not stay in Hell eternally, but disbelievers will stay there eternally. (Sûrat-ul-Baqara 81)

There is the Sirat Bridge over Hell. (Nuhbat-ul-laâlî)
[When mentioning the Sirat Bridge, we should not suppose that it is like bridges we know. We say �the bridge of examination.� However, an examination is in no way similar to a bridge. Likewise, the Sirat Bridge is not like worldly bridges or the bridge of examination.]

You have to believe in the harbingers and precedents of Doomsday.

It is stated in a hadîth-i sharîf:
(As long as these signs do not appear, the end of the world will not come: the sun will rise in the west; three places will sink into the earth; �Îsâ (Jesus �alaihis-salâm) will descend from heaven; the sky will be covered with smoke; Dâbbatulard, ad-Dajjal, Ya�jûj [Gog] and Ma�jûj [Magog] will appear; a fire will break out in Aden [in Yemen].) [Muslim]

It is also a tenet of Ahl as-sunnat belief to believe that Hadrat Mahdî will appear.

It is declared in a hadîth-i sharîf:
(Before Doomsday, Allahu ta�âlâ will create one of my descendants, whose name and father�s name will be the same as those of mine, and who will fill the world with justice. The earth, which will have been filled with cruelty before him, will be filled with justice during his time.) [Tirmudhî, I. �Asâkir]

[All the aforementioned information has been quoted from the books Fiqh al-akbar, Amâlî, R.Nâsihîn, Maktûbât-i Rabbânî, Farâid-ul-fawâid. The sources of the excerpts from other books are specified following the item in question.]

The importance of correct belief
Question: What is the reason for your laying great emphasis on the importance of correct belief?
ANSWER
Because acts of worship will be of no avail unless people correct their beliefs. The correct belief is the Ahl as-sunnat belief. We can conceive of the true belief (the belief of Ahl as sunnat) as the number 1. Acts of worship performed with sincerity are like number 0 placed on the right of number 1. When placed one 0, it is 10. If placed two zeroes, then it is 100. The more zeroes we place on the right of it, the more valuable it will become. However, when we remove the number 1, the result is 0. By the same token, acts of worship performed with insincerity, that is, for ostentation, are worthless like zeroes placed on the left of 1. If people do not have a correct belief, namely, �Ahl as-sunnat belief,� their acts of worship are worthless like zeroes on the left. This matter being so crucial, Hadrat Ubaydullah-i Ahrâr �quddisa sirruh� said, �If they gave me all the karâmats, yet if our creed were not correct, I would deem myself destroyed, ruined. If they piled up all the disasters and desolations upon me, yet if my creed were correct, I would never worry.�

A person with a correct belief
Question: It is said that the Muslims who have correct belief will not go to Hell. What will their sins be then?
ANSWER
A person who avoids prohibited acts and who carries out acts of worship is a friend of Allah. Allah does not put His friend into Hell-fire. It is purported in a hadîth-i sharîf:
(I swear (by Allah) that Allah does not put His friend into Hell-fire.) [Jâmi�us saghîr]

If one does not commit an act of kufr, sufferings one has endured in this world will be atonement for one�s sins. Also, one benefits from the shafâ�at, and so one does not enter Hell at all.

A newly Muslim convert

Question: A foreign friend of mine has just become a Muslim. What should we teach him before all else?
ANSWER
First of all, you must teach him �îmân�; that is, you must teach him Allahu ta�âlâ, His Attributes, Hadrat Muhammad�s being His Prophet, the six tenets of belief in the Âmantu, and then the five fundamentals of Islam. After teaching the foregoing, you should help him perform namâz [ritual prayer]. For it is purported in a hadîth-i sharîf:
(When you are sent on a mission to a tribe whose people are Ahl-i Kitab [the people of the Book], firstly invite them to say �Lâ ilâha ill-Allah Muhammadun Rasûl-Allah.� If they accept your invitation, notify them that it is fard to perform the five daily namâzes. If they also accept this, let them know that Allah has made the zakat that is taken from the rich and given to the poor fard.) [Bukhârî, Muslim, Abû Dâwud]

In the above-mentioned hadîth-i sharîf, belief in Allah as well as confirmation of His Prophet takes priority over others. A person who does not confirm the Prophet of Allah is not a Mu�min and Muslim.

Question: Is it necessary for a person who has just become a Muslim or for a child who has reached the age of discretion and puberty to say the Kalima-i shahâdat first, to learn its meaning, and to believe in it?
ANSWER
Yes, it is necessary. Afterwards, one has to learn and believe in the credal tenets written in the books of Ahl as-sunnat scholars.

Following this, one has to learn teachings pertaining to religious practices from the books of any of the four righteous madhhabs; that is, one has to learn and believe in the five fundamentals of Islam and halâl [permitted] and harâm [prohibited] acts; and one has to lead a life accordingly. Unless one believes that it is necessary to learn and to live up to them and unless one considers them important, one becomes a renegade. In other words, after becoming a Muslim by saying the Kalima-i shahâdat, one becomes a disbeliever yet again.

If a Muslim girl with nikâh [marriage contract as prescribed by Islam] does not know Islam when she reaches puberty, her nikâh becomes void [she becomes a renegade]. The Attributes of Allahu ta�âlâ must be told to her, and she must repeat them and say, ��I believe these.� (Durr-ul-mukhtâr)

In explaining this, Hadrat Ibni �Âbidîn states:
If the girl is little, she belongs in her parents� faith; she is a Muslim. When she reaches puberty, she does not belong to her parents� faith any longer. If she reaches puberty being unaware of Islam, she becomes a renegade. Even if (s)he who has heard of the credal tenets of Islam but has not believed in them utters the Kalimat at-tawhîd (Lâ ilâha ill-Allah Muhammadun Rasûl-Allah), (s)he is not a Muslim. A person who believes the six tenets expressed in �Âmantu billahi ...� and who says ��I accept the commandments and prohibitions of Allahu ta�âlâ�� is a Muslim.

Muslims must do their best to get their children to memorize the Âmantu and must teach them its meaning precisely. If children do not learn the six tenets of belief and do not utter their faith in them, they are not Muslims, but renegades, when they reach puberty.

It does not suffice to say �I believe in Allah.� One who has denied any of the six tenets of belief, e.g. faith in qadar, becomes a disbeliever, and all of one�s good deeds perish. (Radd-ul-mukhtâr)

Question: If a disbeliever says, �Bury me in accordance with Islam,� can we consider that person a Mu�min?
ANSWER
No, you cannot. If that person says the Kalima-i shahâdat and its meaning, then you can.

Question: I have just become a Muslim. I do not have enough knowledge of religious practices. I am learning everything from scratch. Therefore, I do not know in detail acts and statements that cause disbelief. If I unknowingly say or do something that is a sign of disbelief, what will be then? If I do it without knowing, do I lose my îmân [belief]?
ANSWER
No, you do not lose your îmân. A person who has become a Muslim in such a country as Poland cannot know all things that cause disbelief. As that person cannot know all things, we should not say, �You become a disbeliever.� What to do then? It will be enough to say: �I believe Allahu ta�âlâ and His Messenger, and I believe, love and accept all the messages he (the Prophet �alaihissalâm� brought from Allahu ta�âlâ. I love the friends of Allahu ta�âlâ and His Messenger, and I hate their enemies.� A person who feels uncertain about something conveyed by our religion must say, �I believe whatever Allahu ta�âlâ and His Messenger mean by this.�

Note: In the other articles, there is detailed information about six tenets of belief in the Âmantu.

Deeds are not a part of îmân

Question: Are a�mal [deeds, conduct, or practice] a part of îmân [belief]? That is, does a person who does not perform a fard [a commandment] or who commits a harâm [a prohibited act] become a kâfir [disbeliever]?
ANSWER
No, such a person does not become a disbeliever. If deeds were a part of îmân, every sinner would become a disbeliever; there would remain no Muslim. Although Mu�tazilas, Wahhâbîs and some other heretical sects have claimed that deeds are included in îmân, in fact, they are not included in it. While the opposite of disbelief is belief, the opposite of sins are acts of worship. Whereas people who abandon îmân become disbelievers, those who abandon acts of worship become sinners. Îmân without acts of worship is acceptable, but acts of worship without îmân is not acceptable. Though it is sometimes permissible and necessary to omit the acts of worship such as performing namâz and fasting, e.g. during the days of menstruation and puerperium, it is never permissible to omit the îmân.

Though îmân alone leads a person to Paradise, acts of worship alone do not lead a person to Paradise. Whereas îmân that is not accompanied by deeds is valid, deeds that are not accompanied by îmân are not valid. Acts of worship performed by disbelievers will be of no avail in the Hereafter. Îmân cannot be presented to others, but the thawâb of acts of worship can be presented to others. Îmân cannot be bequeathed, yet people can will acts of worship to be performed for themselves. While people who neglect acts of worship do not become disbelievers, people who neglect the îmân become disbelievers. Deeds lapse from people in case of an excuse, but îmân never lapses from anyone.

Hadrat Imâm-i Ghazâlî declares:
Offering the 29th âyat of Sûrat-ur-Ra�d which purports, �They believed and did pious deeds,� as proof, heretical groups assert that deeds are a part of îmân. However, this and such kinds of âyats indicate that deeds are not included in îmân, but excluded from it. If it were the contrary, the phrase �wa �amilussâlihâti� would have been reiterated unnecessarily. For it is declared in a hadîth-i sharîf, �A person does not become a disbeliever as long as he does not deny the thing he has confirmed.� Sinners are not in an act of denial of the fundamentals of îmân they confirmed. In the Hereafter, only the disbelievers will not get benefit from the Shafâ�at [intercession]. And this shows the fact that the interceded sinners are not disbelievers. When it is reported in a hadîth-i sharîf, �I will intercede for those who have committed grave sins,� Hadrat Abû-d-Dardâ asked, �Oh Rasûlullah, will people who have committed adultery and acts of theft get benefit from the intercession? He replied, �Yes, I will also intercede for those who have committed adultery and an act of theft.� People who have died with îmân will enter Paradise sooner or later.

It is reported in hadîth-i sharîfs:
(I will intercede for every Mu�min [Muslim] who has not died in a state of shirk.) [Bazzâr, Hâkim, Bayhaqî]

(Even a Mu�min who has committed adultery, who has committed an act of theft and who has drunk alcoholic drinks will enter Paradise.) [Bukhârî]

(He who has a mote of îmân in his heart will not remain in Hell.) [Bukhârî]

(I will intercede for every Mu�min who has committed grave sins.) [Nasâî, Tirmudhî]

(I will intercede for sinners who have died with îmân.) [Bukhârî, Muslim]

Sinful Muslims will enter Paradise after they suffer the penalty. The hadîth-i sharîf �Îmân departs from a person who has committed adultery and who has drunk alcoholic drinks� point outs the fact that sinners are not kâmil [perfect] Mu�mins. The meaning of the statement �Îmân is belief with the heart, affirmation with the tongue, and deeds with the limbs� is as follows: The role of îmân in humans is like the role of the head among the organs of the body. Limbs such as hands and arms are like deeds. A human can be without hands and arms, but not without the head. We describe a normal human being with all the limbs. That is, even if some of the limbs are missing, a human is a human in any case. Likewise, when a perfect Mu�min is described, deeds are also added. Just as a person whose hands and feet are amputated called a �living dead,� so a person who commits grave sins is called �a non-Mu�min� in the meaning of not being a perfect Mu�min. (Ihyâ)

Question: Are the Muslims who commit sins called disbelievers?
ANSWER
They are not called disbelievers because according to the Ahl as-sunnat belief, a person does not become a disbeliever on account of committing evils. Some sects of bid�at involve themselves in the heresy of calling sinners and those who do not share their thoughts disbelievers. It is stated in a hadîth-i sharîf:
(A person who calls a Mu�min [Muslim] a disbeliever becomes one himself.) [Bukhârî]

People who profess that they are Muslims and who say the Kalima-i shahâdat cannot be named disbelievers. In a war, our Master, the Prophet asked the person who had killed another one who said the Kalima-i shahâdat, �Why did you kill a person saying the Kalima-i shahâdat?� He answered, �He was saying by word of mouth, but he was denying in his heart.� He scolded him, �Did you cleave his heart and look inside?�

For this reason, you have to beware of calling a Mu�min a disbeliever.

When wine gets in, does îmân go out?
Question: In the book Ethics of Islam, Hadrat �Uthmân is quoted as saying, �I swear by Allahu ta�âlâ that while a person is drinking wine îmân addresses to the wine, �O you, the accursed one, halt! First I leave, then you enter.���
Also there are hadîth-i sharîfs in the same meaning:
(A person cannot drink alcoholic drinks while being a Mu�min.) [Nasâî]
(The îmân of a wine drinker goes away like a shirt�s taking off from the body.) [Hâkim]
(Alcoholic drinks and îmân cannot come together; one of them makes the other go away.) [Bayhaqî]
(The light of îmân within the heart of a alcohol drinker fades away.) [Tabarânî]
My question is: does the îmân of a wine drinker go away? That is, does such a person become a disbeliever?
ANSWER
No. In our religion, deeds are not a part of îmân. In other words, we cannot call wine drinkers or those committing evils disbelievers. If they were a part of îmân, every sinner would become a disbeliever; there would remain no Muslim. Morover, even deviants themselves who maintain �Acts of worship are included in îmân; sinners become disbelievers� would not be Muslims. For being ma�thûm, that is being sinless is peculiar to prophets alone.
Hadrat Imâm-i Rabbânî states:
Hadrat Imâm-i A�zam noted, �A Believer�s îmân does not go away no matter how grave a sin committed.� If a Believer with a lot of sins has died without making tawba [repentance], if Allahu ta�âlâ wishes, He will forgive all the sins, or He will torment that person as much as the amount of sins. But at last He puts that one in Paradise. It is only disbelievers who will not attain salvation in the Hereafter. Those with the tiniest îmân will be saved. (Second Volume, 67th Letter)

While clarifying the above-mentioned hadîth-i sharifs, Hadrat Imâm-i Ghazâlî explains, �Those with perfect îmân cannot drink alcoholic drinks. If they drink, it is understood that their îmân is weak.� It is purported in a hadîth-i sharîf:
(Hadrat Jabrâ�îl [Gabriel �alaihissalâm�] said that every Muslim who died without having attributed anything as a partner to Allahu ta�âlâ would go to Paradise. I asked, �Even if he has committed theft and adultery?� He answered, �Yes.� I asked this of him three times. He answered, � Yes, he will enter Paradise, even if he has drunk wine.� [Bukhârî, Tirmudhî]

Îmân does not increase or decrease

Question: Does îmân [belief, faith] increase or decrease?
ANSWER
Hadrat Imâm-i Rabbânî declares:
Since îmân is a confirmation and belief in the heart, there is no increase or decrease in it. Belief that increases and decreases cannot be îmân. It is called zan [supposition]. By performing the worships, the actions which Allahu ta�âlâ loves, îmân gets polished, becomes luminous, and shines. By committing the harâms, it becomes cloudy. Then an increase or decrease occurs in the lustre of the îmân on account of behavior. It does not happen in itself. Some (savants) said that the îmân which is bright is very much greater than that which is not bright. They almost did not consider some beliefs that are not bright as îmân. And about some lustrous ones they said that they were îmân but that they were small. This case with îmân is like the case of two mirrors standing opposite each other with different brightnesses. It is similar to saying that the one which is more lustrous and reflects the things opposite itself more brightly is greater than the one that reflects less brightly. And another person, for example, says that the two mirrors are equal. They are different only in brightness, in reflecting the things opposite themselves; that is, their properties, qualities are different. Of the two persons, the former has looked at the appearance and has not penetrated into the essence. The hadîth-i sharîf �The îmân of Abû Bakr-i Siddîq (radiy-Allahu �anh) is heavier than the total sum of the îmâns of all my Ummat� is in regard to the nûr, the lustre of îmân. (Maktûbât, 266th Letter)

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