Part 19

Finally, there comes the greatest reward of all for those who purified themselves in this life via true faith, good deeds and excellence in faith: the opportunity to see Allah. Allah has said, "To those who do right is a goodly (reward), yea, more (than in measure)! No darkness or shame shall cover their faces! They are Companions of the Garden; they will abide therein (forever)" (10:26). In a hadith recorded by Muslim, the Messenger of Allah (peace and 95

blessings of Allah be upon him) explained the "more" as being blessed with the ability to see Allah.

Before discussing the articles of faith, a couple of introductory topics need to be touched upon. The first concerns the definition of "faith" or "belief" from an Islamic perspective. The second concerns the basis of one's faith.

For many an English speaker, "belief" simply means the acknowledgment the something is true. Thus, one can be asked, "Do you believe that God exists?" and the reply may be, "Yes." The same person may be asked a followup question, "Does your belief in God have any influence or ramifications upon your life, your deeds and your goals?" To this question, the same person who says he believes in God will reply, "No." Given this common scenario, the following question must be addressed: Could this type of belief possibly be equivalent to what Islam means by, for example, "belief in Allah"?

The foundation of one's Islam starts with what is in one's heart and one's beliefs. Thus, Islam has put a great emphasis on what to believe in, as shall be discussed in this chapter. At the same time, though, Islam also stresses what "belief" is supposed to be. Belief, from an Islamic perspective, cannot be something that a person claims is in his heart while it has no influence on the person's life and behavior. On the contrary, the beliefs in the heart should be the driving force behind everything the individual does. The true and effective beliefs never remain at an abstract level but their influence is manifested on a day-to-day practical level. To take a simple example, the question of cheating and stealing is directly related to one's overall belief system. If a person believes that these acts are morally wrong and that there is an all-knowing, just God who will hold him accountable for his deeds, he will most likely refrain from such acts. But if a person does not believe in any eternal ramifications or any day of judgment, his deciding factor may only be the chances of being caught and the severity of the punishment for those acts.

121 In preparing this chapter in particular, the author benefited greatly from three of his previous works: What is Islam (Riyadh: Ministry of Religious Affairs, 2006); He Came to Teach You Your Religion (Denver, CO: Al-Basheer Company for Publications and Translations, 1997); Purification of the Soul: Concept, Process and Means (Denver, CO: Al-Basheer Company for Publications and Transla ons, 2001). 97

In fact, true belief does much more than make a person realize the negative or positive ramifications of an act. As a person develops in his faith and his beliefs become stronger, his faith molds the very way he looks at thing. His love for something and his hatred for something is determined by his beliefs about that thing. For example, when he recognizes that God loves something, he realizes that that thing must be wonderful and also deserving of his love. On the contrary, if God dislikes something, the individual realizes that that thing must be filled with traits that are deserving of his dislike as well.

One can take the example of smoking. Someone may believe that smoking is harmful and wrong by accepting the facts showing smoking to be harmful as true but he continues to smoke and he does not let what he recognizes to be true guide his actions. In other words, he does not submit to the truth he sees nor does he implement what it implies. His factual knowledge about smoking has not permeated into his heart such that he develops a hatred for smoking due to its evils. Hence, his recognition of the facts is not the same thing as "belief" or, in Quranic terms, imaan. Imaan necessitates that one has the willingness to submit to or enact what one recognizes to be true. In the case of true belief or Imaan, if that Imaan is strong and healthy at that moment, then it will put the feeling of hatred in the person's heart for that act that he believes to be wrong or harmful. It will keep the person from wanting to commit that harmful act.

At the same time, it will put the love for all good deeds into his heart. Thus, Allah says, "Allah has endeared the Faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience hateful to you. These! They are the rightly guided ones" (49:7). Such a faith will, therefore, rule his life and it will guide him to what he should do. (If, however, his faith is weak and can be overcome by other forces in the heart, it may not have that effect.)

Therefore, true belief means that one acts in accordance with that belief. When, for example, an individual says that he believes in the angels, it means that he knows that the angels are present and that they are actually recording his deeds. This should affect him in that he will not perform those deeds that he does not want those angels to see and record.

Thus, a thorough study of the Quran and Sunnah shows that faith or Imaan has certain components. These components were summed up by the earliest scholars in their saying, "Imaan is statement and action." Statement here includes both statement of the heart (affirmation) and statement of the tongue (verbal profession). Action includes both the actions of the heart (willingness to submit, love and so forth) and actions of the body (such as prayer and so forth).122

For the sake of clarity, over time, these two components were broken down into the three following essential components of Imaan that have also been stated by many scholars: (1) Belief in the heart; (2) Profession by the tongue; (3) Performance of deeds by the physical parts of the body.

In sum, faith, meaning true and definitive belief in something, should lead to a corresponding submission to what one believes in. Otherwise, it is simply an acceptance of a fact but it is not the Islamic concept of "faith" (imaan). Thus, Ibn Uthaimeen wrote,

Imaan is the affirmation that requires acceptance and submission. If a person believes in something without acceptance and submission, that is not imaan. The evidence for that is that the polytheists [Arabs] believed in Allah's existence and believed in Allah as the Creator, Sustainer, Giver of Life, Bringer of Death and the Manager of the Universe's Affairs. Furthermore, one of them even accepted the messengership of the Prophet Muhammad (peace be upon him) but he was not a believer. That person was Abu Talib, the uncle of the Prophet (peace be upon him)… But that [belief in the Prophet (peace be upon him)] will not avail him whatsoever because he did not accept and submit to what the Prophet (peace be upon him) brought.123

The second introductory issue concerns the basis for one's faith. In the English language, there is a common conception that "faith" implies believing 122 Cf., Ahmad ibn Taimiya, Majmoo Fatawaa Shaikh al-Islaam ibn Taimiya (collected by Abdul Rahmaan Qaasim and his son Muhammad, no publica on informa on given), vol. 7, p. 672. 123 Muhammad ibn Uthaimeen, Sharh Hadith Jibreel Alaihi al-Salaam (Dar al-Thuraya, 1415 A.H.), pp. 4-5. 99

in something that one cannot prove. In other words, "faith" requires what is known as a "leap of faith," where one goes beyond what can be rationally accepted to mere blind acceptance and belief. This approach is very much contrary to the Islamic conception.

From an Islamic perspective, one's faith must be "knowledge-based," so that both the heart and the mind find solace in it and submit to it with a firm resolution. Islam does not demand that humans believe in matters that go against their own nature and reasoning that God has given them. Instead, Allah calls upon humans to reflect-look at the creation, at their own selves and everything around them. Allah points to different aspects of the creation and describes them as signs for those people who reflect.

When humans honestly reflect upon the creation around them, very clear conclusions should result: (1) This existence could not have come about without a wise and intelligent creator and (2) such a wise and intelligent creator would not create this without some purpose behind it. Thus, Allah says, "Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. Those who remember Allah standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying), 'Our Lord! You have not created (all) this without purpose, glory to You! (Exalted be You above all that they associate with You as partners). Give us salvation from the torment of the Fire'" (3:190-191). Allah also says, "Do they not think deeply (in their own selves) about themselves? Allah has created not the heavens and the earth, and all that is between them, except with truth and for an appointed term. And indeed many of mankind deny the Meeting with their Lord" (30:8). Again, Allah says, "Did you think that We had created you in play (without any purpose), and that you would not be brought back to Us?" (23:115).

The Quranic argument is that it is not logically possible to come to any other conclusion. Indeed, if a person believes in God as the Creator, by definition it is unbecoming of such a noble and great Creator to create all of this order and beauty and yet have no purpose behind that creation. A person who believes in a creator yet believes that this creator had no purpose or thought behind his creation is describing a creator that is childlike and unintelligent. It is hard to believe that a creator like that could possibly come up with a crea100

tion like the one that everyone witnesses today. No, indeed, the creation points to certain attributes of the Creator and it points to there being an important and great purpose behind this entire creation. The whole nature of the existence points to the Creator being one of very special character who would not create anything of this nature simply in sport or jest. That Creator could only be Allah with His perfect and sublime attributes-that is, this creation needs Allah and it could not be just and proper except under the control of Allah, exactly as Allah is. Thus, Allah says in the Quran, "Had there been therein (in the heavens and the earth) gods besides Allah, then verily they both124 would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him" (21:22).

A second very important conclusion that one can derive by simply pondering over this creation is that the one who created this from nothing can easily recreate it. If He has the ability to recreate things even after their demise, this also means that He has the ability to resurrect them and bring them all in front of Him. This thought, obviously, has very ominous repercussions for humans and their behavior in this world. Thus, Allah points out this fact and reminds humans of its meaning throughout the Quran.