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The Way to Belief (Tareeq al-Iman)

[Note: Translation of the Qur an


It should be perfectly clear that the Quran is only authentic in its original language , Arabic. Since perfect translation of the Quran is impossible, I have used the translation of the meaning of the Quran throughout the issue, as the result is only a crude meaning of the Arabic te t. Quranic Ayat and transliterated !ords have been italicised."

Man revives (yanhaDu) according to what he carries of thought (fikr) a out man! life and the universe! and a out their relationshi"! as a whole! with what "receded this life and what comes after it# $ence! in order for man to revive (yanhaD)! it is necessar% to radicall% and com"rehensivel% change his current thought (fikr) and generate another thought (fikr) for him# This is ecause it is the thought (fikr) that generates the conce"ts a out things and consolidates them# Man sha"es his ehaviour (sulook) in this life according to his conce"ts (mafaaheem) a out it# &o! man's conce"ts (mafaaheem) a out a "erson he li(es sha"es his ehaviour (sulook) towards him# This is in contrast with his ehaviour towards a "erson he disli(es and holds conce"ts of hatred# )lso he will e*hi it different ehaviour (sulook) towards a "erson he does not (now or holds an% conce"ts (mafaaheem) a out# &o! human ehaviour (sulook) is lin(ed to man's conce"ts (mafaaheem) and when we wish to change the ehaviour (sulook) of the declined man and ma(e it refined! it is im"erative to change his conce"ts (mafaaheem) first# Allah says# Allah does not change the circumstances of any people until they have " [changed what is within themselves." [)r-+ad: ,, The onl% wa% to change man's conce"ts (mafaaheem) is % generating thought (fikr) a out this life in order to set u" the correct conce"ts (mafaaheem) a out it# Thought a out this life will not e "roductivel% consolidated unless the thought a out man! life and the universe and a out what "receded this life as well as what comes after this life! and its relationshi" with what is efore and after it! is generated# This can e achieved % giving the com"rehensive idea (al-fikrah al kulliyah) a out man! life and the universe! ecause it is the intellectual asis (al-qa 'idah al-fikriyyah) u"on which all ideas a out this life are uilt# -iving this com"rehensive thought (fikrah) a out these matters is the solution to man's greatest "ro lem# .nce this "ro lem is solved all other "ro lems are solved! ecause the% are either "artial com"ared to the main "ro lem or ranch from it# This solution wouldn't lead to the correct revival (nahDah)! unless it is a true solution which is com"ati le with man's

innate nature (fitrah) and convinces the mind and thus fills the heart with tranquillit%# The true solution cannot e reached e*ce"t through the enlightened thought (al-fikr ul-mustaneer) a out the universe! man and life# /onsequentl%! those who %earn for revival (nahDah) and "ursue the "ath of elevation (ruqiy)! must first solve this "ro lem in a correct manner % utilising enlightened thought (fikr)# This solution is none other than the aqeedah which serves as the intellectual asis (al-qa 'idah al-fikriyyah) u"on which ever% detailed thought a out man's ehaviour and the s%stems of this life are uilt# Islam addressed the greatest "ro lem and solved it in a manner that agrees with man's nature (fitrah)! convinces his mind! and fills his heart with tranquilit%# Islam made the rational acce"tance of this solution a condition for em racing it# Therefore! Islam is uilt u"on one asis! i#e# the aqeedah! which states there is ehind man! life and the universe a creator (khaaliq)! who created all of them and created ever%thing: $e is )llah # This /reator created ever%thing out of nothing ('adam)# $is e*istence is indis"ensa le (wa!i" ul-wu!ood) and $e is not created otherwise! $e wouldn't e a /reator# The fact that $e is a /reator ma(es it necessar% that $e is not created and that $is e*istence is indis"ensa le! ecause all things de"end for their e*istence on $im and $e does not de"end on an%thing# The reason that things must have a creator! is ecause the things which are com"rehensi le % the mind that is man! life! and the universe! are limited! wea(! im"erfect! and are in need for something other than themselves# Man is limited! ecause he grows in ever% as"ect to a certain limit that he cannot sur"ass! so he is limited# 0ife is limited! ecause it manifests itself onl% in individuals! and what is noticed % the senses is that it is concluded with the individual! thus it is limited# The universe is limited! ecause it is the sum of celestial odies! and each od% is limited1 and the sum of limited things is self-evidentl% limited# Thus! man! life! and the universe are definitel% limited# 2hen we "onder on the limited (thing)! we see that it is not a#ali (eternal - limitless)! otherwise it would not have een limited! and therefore! it must e created % something else! which is the /reator of man! life and the universe# This /reator! is either created % someone else! creator of himself! or a3ali (eternal limitless) whose e*istence is indis"ensa le (wa!i" ul-wu!ood). It is a solutel% false that he is created % someone else! ecause he would then e limited# It is also false that he is the creator of himself and could not e rationall% considered as the /reator# )s for eing self-created! the

ramification of which would e he is created % himself and creating himself simultaneousl%# This is sim"l% a surd# $ence! the creator must e a#ali (eternal - limitless) whose e*istence is indis"ensa le# $e is )llah # )n%one who has the mental facult% can com"rehend from things that can e sensed that the% have a creator# This is ecause what is noticed in all of them is that the% are im"erfect! wea( and de"endent! so the% are definitel% created# Therefore! it is sufficient to draw one's attention to an%thing in the universe! life and man to conclude from that the e*istence of the /reator and .rgani3er# $ence! loo(ing at an% celestial od% of the universe! contem"lating u"on an% facet of life! or com"rehending an% as"ect of man! indicates definitel% of the e*istence of )llah # Therefore! we see that the Quran draws attention to these things and instructs man to "onder u"on them! their surroundings! and what is related to them! and to conclude from his "ondering the e*istence of )llah # Thus man loo(s at things how the% are in need of other things! so he definitel% concludes from this the e*istence of )llah! the /reator# There are hundreds of Quranic ayat e*"ressing this meaning# In surat )ali-Imran! Allah says# "$ehold% &n the creation of the heavens and the earth and the alteration of night and day' these are indeed signs for men of understanding." [)aliImran: ,456 !and in surat ar-+um "And of (is signs is the creation of the heavens and the earth' and the difference of your languages and colours. $ehold% herein indeed are signs for men of knowledge." [)r-+um: 776 and in surat al--hashi%a! ")ill they not look at the camels' how they are created% And the heaven' how it is raised% And the mountains' how they are set up% And the earth' how it is spread%" [)l--hashi%a: ,8-756 and in surat at-Tariq! "*o let man reflect' from what he is created. (e is created from a gushing fluid' that is issued from "etween the loins and ri"s." [)t-Tariq: 9-86 and in surat al-:aqarah! " $ehold% in the creation of the heavens and the earth and the difference of night and day' and the ships which run upon the sea with that which is of use to men' and the water which Allah sends down from the sky' there"y reviving the earth after its death' and dispersing all kinds of "easts therein' and in the ordinance of the winds' and the clouds o"edient "etween heaven and earth are signs (of Allah's sovereignty) for people who have sense." [)l-:aqarah: ,;<6 In addition! there are so man% ayat that call u"on man to "onder dee"l% u"on things and their surroundings and that which is related to

them! there % concluding from that the e*istence of the /reator! the .rgani3er# Thus elief in )llah is firml% esta lished through reason and clear evidence# Indeed! elief in the /reator! is natural in ever% human eing# $owever such innate elief comes through his emotions! a "ath that neither leads to trustworth% results nor to sta ilit% if left alone# The emotions (wi!daan) often add m%thical and unfounded ideas to the original elief# These unwarranted elements of elief cause one to further stra% from the correct elief and cata"ults one into +ufr and infidelit%# Idolatr%! su"erstitions! and m%tholog% are ut a result of mista(es of using emotions# Therefore! Islam does not leave the emotions as the onl% wa% to elief! so as not to ascri e certain attri utes contradictor% to deit%! or to consider )llah incarnated in material su stances! or to "erceive the "ossi ilit% of drawing closer to $im through worshi""ing material o =ects thus! leading to +ufr or shirk! or to delusions and su"erstitions all of which are renounced % true iman# That is wh% Islam com"els the use of the mind with the emotions and o liges the Muslim to use his mind to elieve in )llah and for ids imitation in aqeedah. Therefore! Islam assigned the mind as the ar itrator in iman in )llah and for ids imitation in aqeedah# Allah, says# "$ehold% &n the creation of the heavens and the earth' and the alteration of night and day' these are indeed signs for men of understanding." [)aliImran: ,456 Therefore it is o ligator% (waa!i") u"on ever% Muslim to ma(e his elief (&man) result from! thin(ing! stud% and contem"lation and to ma(e his mind the a solute ar itrator in the elief (&man) in )llah # The call to loo( dee"l% in the universe so as to understand its laws and to e guided to the iman in its /reator is re"eated in the ,ur'an hundreds of times in its different surah! all of which are directed to man's intellectual facult%! inviting him to thin( dee"l% and to "onder so as his iman e ased u"on reason and clear evidence! and warning him not to ado"t what he found his forefathers doing without investigating it! scrutini3ing it! and eing "ersonall% confident of its correctness# This is the iman which Islam called for! and not the so called faith of the old ("eo"le)# It is the faith of the enlightened and a solutel% assured "erson who searched and contem"lated until he came through contem"lation and thin(ing to the assured conviction in the e*istence of )llah #

>es"ite the o ligation to use the mind to arrive at the correct elief in )llah! man is una le to com"rehend things e%ond the oundaries of his senses and mental facult%# This is ecause man's mind is limited within oundaries it cannot sur"ass regardless of how much it develo"s and grows! hence! its a ilit% to com"rehend is limited# Therefore! the mind will fall short of com"rehending the essence of )llah! ecause $e is e%ond man! life and the universe and the human mind cannot com"rehend what is e%ond man# Thus the human mind is una le to com"rehend the essence of )llah # It should not e said how does man elieve in )llah with his mind while his mind cannot com"rehend the essence of )llah# This is ecause elief (iman) entails iman in the e*istence of )llah! whose e*istence is com"rehended through the e*istence of $is creation! i#e# the universe! man and life# These creations are within the limits of what the mind can com"rehend and thus! man com"rehended them1 and from com"rehending them! man com"rehended the e*istence of a creator (for these things) who is )llah # Therefore! iman in the e*istence of )llah is rational and within the limits of man's mental ca"acit%# This is in contrast to the essence of )llah! which is im"ossi le since $e is e%ond man! life and the universe and hence $e is e%ond the ca"a ilit% of an% mind# The mind is una le to com"rehend what is e%ond its ounds ecause of its inherent limitation to do so# This limitation should e one of the factors which strengthen the iman and not a source of sus"icion and dou t# Moreover! since our iman in )llah is reached through our mind! our com"rehension of $is e*istence is com"lete# &ince our sensation of $is e*istence is lin(ed with the mind! then our sensation of $is e*istence is a solutel% sure# Thus! this initiates in us a com"lete com"rehension and assured feeling of all the divine attri utes associated with the /reator# )ll of this convinces us that we will e una le to com"rehend the essence of )llah ! des"ite our firm iman in $im# Therefore! we have to su mit to all that $e has informed us a out! of which the mind is inca"a le to com"rehend or to arrive at its com"rehension# This is due to the natural ina ilit% of the human mind! % its relative and limited standards! to com"rehend what is e%ond it1 for this com"rehension would need a solute and unlimited standards! matters which man neither "ossess nor can acquire# )s for the "roof of the need for messengers! it has een "roven that man is created % )llah and that religiousness is innate (fi-ri) in man! since it is one of his instincts# Thus! man! % his nature! sanctifies his /reator! and this sanctification means worshi"! which is the relationshi" etween man and his /reator# 0eaving this relationshi" without organi3ation will lead to turmoil and to worshi""ing other than the /reator# Therefore! it is necessar% to organi3e this relationshi" with a

correct s%stem which cannot emanate from man! ecause he cannot com"rehend the nature of the /reator in order to set u" this relationshi" etween himself and the /reator# $ence! this s%stem must come from the /reator# &ince the /reator has to conve% this s%stem to man! therefore there should e messengers to conve% to the "eo"le the deen of )llah # ?urther evidence of the "eo"les need for messengers is that the satisfaction of man's instincts and organic needs is a necessit%# If this satisfaction were left without a s%stem it would lead to an erroneous and a normal fulfilment and thus result in man's miser%# Therefore! it is necessar% to have a s%stem to organi3e man's instincts and organic needs# This s%stem does not come from man! ecause his understanding of the organi3ation of man's instincts and organic needs is lia le to dis"arit%! differences! contradiction and is influenced % the environment in which he lives# Thus if this organi3ation was left to man! the s%stem would e lia le to dis"arit%! differences and contradiction and would lead to man's miser%# Therefore! this s%stem must come from )llah # )s for the "roof that the Qur'an is revealed % )llah! it is well (nown that the Qur'an is an )ra ic oo( conve%ed % Muhammad# Thus! it is either from the )ra s! from Muhammad! or from )llah! and it is not "ossi le that it e from an% other e*ce"t these three since it is )ra ic in language and st%le# It is false to sa% that the Qur'an comes from the )ra s ecause it challenged them to ring forth an%thing similar to it# "*ay' "ring ten surahs like unto it." [$ud: ,@6 "*ay' "ring one surah like unto it." [Aunus: @B6 The% tried to ring the li(e of it ut the% failed to do so# $ence! this oo( is not of their s"eech ecause the% were una le to ring the li(e! of it! though it challenged them! and the% tried to ring the li(e of it# It is also false to sa% that it is from Muhammad! since Muhammad is one of the )ra s! and whatever the height of his genius! he is a human eing and a mem er of his communit% and nation# &ince the )ra s themselves had failed to ring the li(e of it! this also a""lies to Muhammad! the )ra ! that he could not ring the li(e of it# Thus! it is not from him# Moreover! Muhammad has left saheeh ahaadeeth and mutawaatir ahaadeeth! whose authenticit% is e%ond dou t# If an% of these ahaadeeth were to e com"ared with an% verse of the Qur'an! there would e no similarit% etween them in st%le# $e used to utter the revealed verse and sa% the hadeeth at the same time and %et there is a difference etween them in st%le# 2henever an% man attem"ts to diversif% his s"eech! it will remain

similar in st%le! ecause it is a "art of him# &ince there is no similarit% etween the hadeeth and the verse in st%le! the Qur'an is a solutel% not Muhammad s"eech# :esides this! none of the )ra s! who were the most versed with the st%les of the )ra ic s"eech! alleged that the Qur'an is Muhammad s"eech! or that it is similar to his s"eech# The onl% thing that the% claimed was that Muhammad had rought it from a /hristian %outh called Ca r# )llah refuted what the% claimed and said: ")e know indeed that they say it is a man that taught him. -he tongue of him they wickedly point to is nota"ly foreign' while this is Ara"ic' pure and clear." [)n-Nahl: ,5@6 &ince it is "roved that the Qur'an is neither the s"eech of the )ra s nor the s"eech of Muhammad! it is definitel% the s"eech of )llah! and consequentl% it is a miracle for the one who rought it# :ecause Muhammad rought the Qur'an! and the Qur'an is the s"eech of )llah and $is divine law! and ecause no one rings )llah's *hari.ah (law) e*ce"t the Dro"hets and the Messengers! then accordingl% Muhammad must definitel% e a "ro"het and messenger! % rational "roof# This is an intellectual "roof for the iman in )llah and in the message # of Muhammad! and that the Qur'an is the s"eech of )llah /onsequentl%! the iman in )llah E comes through the rational wa% and this iman must e % the rational wa%# Thus! as such! it ecomes the asis u"on which the iman in all matters e%ond our senses and in all of that which )llah E informed us is uilt# This is ecause we elieve in )llah! 2ho has the divine attri utes! we must definitel% elieve in ever%thing that $e has informed us of! whether it is mentall% com"rehended or it is e%ond the minds ca"a ilit%! sim"l% ecause )llah informed us of it# 2e must elieve in the >a% of +esurrection ("a'ath)! in "aradise (!annah) and hell (naar)! in rec(oning (hisaa") and "unishment ('adhaa")' in angels (malaaikah)! in !inn! in *hayaa-een and all others that the Qur'an or a hadeeth mutawaatir have mentioned# This iman! though it is through narration and hearing (te*tual) it is originall% rational! ecause its origin was "roven % the mind (intellect)# Therefore! the Muslim's aqeedah must de"end on the mind or on that whose origin is "roven through the mind# Thus! Muslims must elieve onl% in what is "roven intellectuall% through the rational wa% or the definite and decisive te*ts! that is! what is "roven % the Qur'an and the hadeeth mutawaatir# )n%thing not "roven through these two methods: the mind and the te*t of the oo( and of the definite hadeeth is "rohi ited to elieve in! ecause creeds (a'qaaid) should not e ta(en e*ce"t with certaint% (yaqeen).

Therefore! there must e iman in what is efore this life! which is )llah! and in what is after it! which is the >a% of +esurrection# &ince the commands of )llah constitute the relationshi" of the life of this world with what is efore it! esides the relationshi" of creation1 and the rec(oning of ones deeds in this life is the relationshi" of what is after this life with this life! in addition to the relationshi" of the >a% of Cudgment! then there should e a relationshi" etween this life with that which is efore it and that which will e after it# ?urthermore man's situation in this life must e restricted to this relationshi"# In other words! man must "roceed in this life in accordance with )llah's s%stems! and must elieve that $e will account him on his deeds on the >a% of Cudgment# :% this discussion! the enlightened thought has een esta lished concerning what is e%ond man! life and the universe and a out what is efore this life and what is after it! and that it has a relationshi" with what is efore it and what is after it# Thus! the greatest "ro lem has een com"letel% solved % the Islamic aqeedah# .nce man has reached this solution! he can move to the thought a out the life of this world and to esta lish sound and "roductive conce"ts a out it# This solution ecomes the asis u"on which the ideolog%! which serves as the wa% of revival (nahDah) is uilt# It is also the asis u"on which the civili3ation (haDarah) of this ideolog% rests! the asis from which its s%stems emanate! and the asis u"on which its state is esta lished# Thus! the asis u"on which Islam is esta lished! oth the idea (fikrah) and method (tareeqah)' is the Islamic aqeedah# "/ you who "elieve% $elieve in Allah and (is messenger' and the $ook which (e sent to (is 0essenger and the $ook which (e sent to those "efore (him). Any who denies Allah' (is Angels' (is $ooks' (is 0essengers' and the Day of 1udgement' has gone far' far astray." [)nNisa: ,@;6 )fter this has een "roven and the &man in it is an inevita le matter! ever% Muslim is o liged to elieve in the Islamic *hari.ah as a whole! ecause it came in the glorious Qur'an! and the Messenger conve%ed it! otherwise! he would e a +afir# Therefore! it is +ufr to den% the A(kam *hari.ah as a whole! or an% definite (qa-'ai) detailed hukm of them# This is the case whether these ahkam (rules) are connected with worshi"s (i"adaat)! transactions (mu'amalaat)! "unishments (uqoo"aat)! food! etc# &o the re=ection of the verse: "*o esta"lish regular prayer" [)l-:araqah: <@6 is the same as re=ecting the verse:

"$ut Allah has permitted trade and for"idden usury'" [)l-:araqah: 7896 and is the same as re=ecting the following verses: "As to the thief' male or female' cut off his or her hands'" [)l-Maidah: @B6 "2or"idden to you (for food) are dead meat' "lood' the flesh of swine' and that on which has "een invoked the name of any other than Allah." [)l-Maidah: @6 The iman in the *hari.ah is not ased on the mind# +ather! one must surrender com"letel% to all that which was revealed from )llah# "$ut no' "y your 3ord' they can have no (real) faith' until they make you !udge in all the disputes "etween them' and find in their souls no resistance against your decisions' "ut accept them with the fullest su"mission." [)n-Nisa: ;96