The Articles of Faith
Jamaal al-Din Zarabozo
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.
The Definition of “Belief”
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 follow-up 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.
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).[1]
For the sake of clarity, over time, these two components were broken down into the three following essential components of Imaan(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.[2]
The Belief in Allah
The Islamic belief in God revolves around a pure, unadulterated monotheism, commonly referred to in Arabic as tauheed. In order to clarify matters, the scholars divided the discussion of tauheed into different branches, each branch covering or explaining one aspect of the complete and correct belief in Allah. These branches are clearly and directly indicated by the Quran and Sunnah.
A popular way of discussing tauheed is to divide it into three categories. These three categories are tauheed al-ruboobiyah, tauheed al-uloohiyah and tauheed al-asma wa al-sifaat.
(1) Tauheed al-Ruboobiyah: In essence, this is belief in the uniqueness of Allah with respect to His actions. This is the belief in the Oneness of Allah with respect to His Lordship. He alone is the Lord (al-Rabb). He is One without Partner in His Dominion and His Actions. He is the Only Creator, Owner, Nourisher, Maintainer and Sustainer of this creation. All creation has been created by Him and Him alone.
According to ibn Uthaimeen, all of mankind except the most arrogant and haughty accepts and recognizes this aspect of tauheed, namely, that there is no Lord and Creator but the One Lord and Creator. This is so because this belief is ingrained in the nature of mankind. Mankind recognizes and realizes that this creation must have had a Creator. Mankind also realizes that this Creator must only be One. It is clear from numerous verses of the Quran that even the polytheistic Arabs knew and recognized that the true and only Creator was above and beyond the idols that they used to worship. For example,
Allah says in the Quran
Say: ‘Whose is the earth and whosoever is therein? If you know!’ They will say: ‘It is Allah’s!’ Say: ‘Will you not then remember?’Say: ‘Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?’ They will say: ‘Allah.’ Say: ‘Will you not then fear Allah (believe in His oneness, obey Him, believe in the Resurrection and Recompense for every good or bad deed)?’ Say: ‘In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, if you know?’ They will say: ‘(All that belongs) to Allah.’ Say: ‘How then are you deceived and turn away from the truth?
(23:84-89)
However, this belief concerning Allah also necessitates or implies the following aspects: Everything that occurs in this creation is by the Decree, Permission and Will of Allah. Sustenance and provisions are from Allah and Allah alone. Life and death are in the Hand of Allah alone. All blessings come from Allah. Guidance and misguidance are by the Will and Permission of Allah. Legislation or prescribing a way of life is the right of Allah alone. Allah alone has knowledge of the unseen. No one has any rights over Allah unless Allah Himself has laid down such upon Himself.
(2) Tauheed al-Uloohiyah: This is the oneness of Allah with respect to Him being the only one who is an ilaah (God, object of adoration and worship). This is the actualization of tauheed as found in the actions of the humans or servants of Allah. This is the meaning of the testimony of faith, “There is none worthy of worship except Allah.” This is the reason for which the messengers were sent and the books were revealed. This is the “trial” or test that mankind is facing in this world.
Allah has said
I have not created jinn and mankind except that they should worship and serve Me
(51:56)
Allah also says
And your Lord has decreed that you worship none but Him
(17:23)
This branch of tauheed is the real goal or essence of the teachings of all of the messengers and prophets. The first type of tauheed, tauheed al-ruboobiyah, is necessary and essential. In reality, there has been very little dispute or controversy over that first type of tauheed. Many people would accept the basic concept that the Lord and Creator is One Lord and Creator only. However, this belief must lead to this second form of tauheed wherein one directs all of his acts of worship towards Allah and Allah alone. This is why so many Messengers are quoted in the Quran as telling their people,
O my people, worship Allah as you have no other God besides Him
(7:59, 65, 85; 11:50, 61, 84; 23:23 and 32)
Many authors have given definitions for this type of tauheed .Al-Qaisi, for example, defined it in the following manner,
This is the knowledge, belief and recognition that Allah has the position of God over all of His creation. This category of tauheed— which is called tauheed al-uloohiyah or tauheed al-’ibaada— requires that one single out Allah alone for all acts of worship. It is the singling out of Allah and the specifying of Him as the object of all acts of worship, external and internal, statements and actions. It is the denial of the worship of anything other than Allah, whatever that other thing or being might be. It is the negation of any partner with Allah in any form whatsoever and refusal to turn any act of worship to anyone other than Him.
The concept of worship which must be devoted solely to Allah covers everything that is beloved and pleasing to Allah, whether it be acts or statements, both inward or outward, including purity of intention, love, fear, hope, awe, turning to [Him alone], putting one’s trust [only in Allah], seeking aid and assistance, seeking a means of approach...
He goes on to mention many acts of worship, including the obvious ones, such as prayer, prostration, fasting, animal sacrifice, pilgrimage and so forth. All of these must be done solely for the sake of Allah. They must also be done in the manner that is prescribed by Allah and that is pleasing to Him. To perform any of these acts for anyone other than Allah negates and destroys one’s fulfillment and implementation of tauheed.
Al-Saadi’s definition sheds some further light on this concept. He wrote that tauheed al-uloohiya
Is to know and recognize with knowledge and certainty that Allah is the only God and the only one truly deserving of worship. [It is also to verify that] the attributes of Godhood and its meaning are not found in any of [Allah’s] creatures. No one is then deserving of worship except Allah. If the person recognizes that and recognizes it correctly, he will reserve all of his external and internal acts of servitude and worship for Allah alone. He will fulfill the external acts of Islam, such as prayer,… Jihad, ordering good and eradicating evil, being dutiful to parents, keeping the ties of kinship, fulfilling the rights of Allah and the rights of His creatures… He will not have any goal in life other than pleasing His Lord and attaining His rewards. In his affairs, he will be following the Messenger of Allah (peace be upon him). His beliefs will be whatever is proven in the Quran and Sunnah. His deeds and actions will be what Allah and His Messenger legislated. His character and manners will be in imitation of His prophet, in his guidance, behavior and all of his affairs.
This aspect of tauheed comprises both the actions of the heart as well as the deeds of the physical body. There are two aspects in particular that must be combined in the worship of Allah. Al-Saadi stated,
The spirit and actuality of worship is by the realization of love and submission to Allah. Complete love and full submission to Allah is the reality of worship. If the act of worship is missing both or one of those components, it is not truly an act of worship. For the reality of worship is found in submission and yielding to Allah. And that will only occur if there is complete and full love [for Allah] which dominates all other expressions of love.
Jaafar Shaikh Idris has aptly described the process that should come about through the correct belief in Allah and how that should lead to the acts of the heart which are essential aspects of tauheed. Idris wrote,
When faith enters a person’s heart, it causes therein certain mental states, which result in certain apparent actions, both of which are the proof of true faith. Foremost among those mental states is the feeling of gratitude towards God, which could be said to be the essence of Ibadah (worshipping or serving God).
This feeling of gratitude is so important that a nonbeliever is called kaafir which means, “one who denies a truth” and also
one who is ungrateful”. One can understand why this is so when one reads in the Quran that the main motive for denying the existence of God is that of unjustified pride. Such a proud person feels that it does not become him to be created or governed by a being whom he must thus acknowledge to be greater than himself and to whom he must be grateful. “Those who dispute concerning the signs of God without any authority come to them, in their hearts is only pride that they shall never attain
(Ghaafir :56)
With the feeling of gratitude goes that of love:
There are some people who take to themselves [for worship] others apart from God loving them as they should love God; But those who believe love God more ardently than they love anything else
(al-Baqara : 165)
A believer loves and is grateful to God for His bounties, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest because of his sins God should withhold from him some of these favors or punish him in the Hereafter. He therefore fears Him, surrenders himself to Him, and serves Him with great humility.
There is thus no real worship unless the heart is filled with the feeling of love and glorification for Allah. Along with this flows the other necessity components of having hope in Allah and fear of Allah in the heart. Fear of Allah comes about when one truly glorifies and exalts Allah. Hope in Allah flows from a complete and true love of Allah. All of these components must be present and in a proper balance. If they are not present at all or if they are not properly balanced, one’s worship becomes distorted and incorrect.
Allah says about some of His true and pious servants,
Verily, they used to hasten to do good deeds. They used to call upon Us with hope and fear. They also would humble themselves before us
(21:90)
In reference to the pious and devoted servants Jesus, Uzair and the angels, Allah has said,
They hope for His mercy and fear His torment
(17:57)
This category of tauheed is the key to a “real life”, a life that is sound and proper. Ibn Taimiyyah wrote,
You must know that a human’s need for Allah that he worship Him and not associate any partner with Him is a need concerning which there is no comparison that one can make an analogy to. In some matters, it resembles the need of the body for food and drink. However, there are many differences between the two.
The reality of a human being is in his heart and soul. These cannot be prosperous except through [their relation] with Allah, concerning whom there is no other god. There is [, for example,] no tranquility in this world except in His remembrance. Verily, man is heading toward his Lord and he shall meet Him. He must definitely meet Him. There is no true goodness for him except in meeting Him. If the human experiences any pleasure or happiness other than in Allah, that joy and happiness will not endure. It will move from one nature to another or from one person to another. The person will enjoy it at one time or only some of the time. In fact, sometimes the thing he enjoys and gets pleasure from does not bring him pleasure or enjoyment. Sometimes it even hurts him when it comes to him. And he is even more harmed by that. But his God is definitely always with him under every circumstance and at all times. Wherever he is, He is with him [by His knowledge and aid]…
If someone worships anything other than Allah even if he loves it and attains some love in this world and some form of pleasure from that [that false worship] will destroy the person in a way greater than the harmful displeasure that comes to a person who ate poison…
You must know that if anyone loves something other than for the sake of Allah, then that beloved thing will definitely be a cause of harm and punishment… If somebody loves something other than for the sake of Allah, that thing will harm him whether it is with him or he is without it…
In order for any deed to be accepted by Allah, it must be done in accordance with this aspect of tauheed. In other words, if a person is fulfilling and understanding this form of tauheed properly, this, by necessity, implies that he is accepting and applying the other forms of tauheed. Therefore, his deeds may then be accepted by Allah.
Allah says, So whoever hopes for the meeting with his Lord, let him work righteousness and not associate anyone [with Allah] in the worship of his Lord
(18:110)
One of the acts that must be done solely towards Allah is prayer or supplication. The Prophet (peace be upon him) has said, “Supplication is the [essence of] worship.” When a person prays or supplicates to another, he is showing his trust and reliance in that other. He is demonstrating his need for the one he is praying to. He is demonstrating his trust in that person or being’s ability to know, understand and fulfill his need. This kind of feeling in the heart that is reflected in supplication must be directed towards Allah only. That is why the Prophet (peace be upon him) called supplication the essence of worship. Hence, anyone who prays or supplicates to anyone other than Allah is associating partners with Allah or, in other words, committing shirk. This is the antithesis of Imaan and tauheed.
This type of tauheed is actually a necessary consequence or result of the correct belief in tauheed al-ruboobiyah. If one realizes that there is no rabb (Lord) except Allah, then one will realize that none is worthy or deserving of worship except Allah. If none other than Allah is worthy of worship, then why would anyone worship somebody or something other than Allah?
On this aspect of tauheed, ibn Abu al-Izz al-Hanafi wrote,
The Quran abounds with statements and parables concerning this type of tawhid. It first affirms the tawhid al-ruboobiyah, that there is no Creator other than Allah. This conviction necessitates that no one should be worshipped except Allah. It takes the first proposition [that Allah is lord] as evidence for the second proposition [that Allah is the only one worthy of worship]. The Arabs believed in the first proposition and disputed the second. Allah then made it clear to them: Since you know that there is no Creator except Allah, and that He is the One who can give a person what benefits him or keep away from him what harms him, and He has no partner in those acts, then how can you worship others besides Him and associate partners with Him in His Godhead? For example, Allah says in the Quran, “Say: Praise be to Allah and peace on His servants whom He has chosen [for His message]. Who is better: God or the false gods they associate with Him? Or who has created the heavens and the earth, and who sends you down rain from the sky with which He brings forth beautiful gardens? It is not in your power to cause the growth of the trees in them. Can there be another god besides Allah? Yet they are a people who assign equals [to Him]” (al-Naml 59-60). At the end of other similar verses, Allah states, “Can there be another god besides Allah?” (al-Naml 61, 62, 63 and 64). This is a question with a clearly implied negative answer. They accepted the notion that no one but Allah does such things. Allah used that as a proof against them. It does not mean to ask if there is another god besides Allah, as some have claimed. Such a meaning is inconsistent with the context of the verses and the fact that the people actually used to take other gods alongside Allah. As Allah says, “Can you possibly bear witness that besides Allah there is another god? Say: I witness it not” (al-Anaam 19). And they used to say [about the Prophet], “Does he make all the gods one? That it is truly a strange thing” (Saad: 5). But they would never say that there was another god [with Allah] that would “make the earth a fixed abode, place rivers in its fold, and place firm hills therein” (al-Naml 61). They accepted the fact that only Allah did all of those things. Therefore Allah says, “O people, adore your Guardian-Lord who created you and those who went before you that you may learn to be righteous” (al-Baqara 21) and “Say: Think, if Allah took away your hearing and your sight and sealed up your hearts, who, a god other than Allah, could restore them to you” (al-Anaam 46). And there are other similar verses.
(3) Tauheed al-Asma wa al-Sifaat: The third aspect of tauheed, in this way of viewing tauheed, is recognizing and affirming the Oneness of Allah with respect to His names and attributes. One must affirm that these attributes are perfect and complete in Allah alone. These attributes are unique to Allah. No one else can attain any of these attributes.
Throughout the history of Islam, this is another aspect of tauheed concerning which many sects deviated. Shuaib al-Arnaut describes the different views that developed in the following passage,
There is no doubt that the topic of Allah’s attributes must be considered as one of the greatest and most important topics of the foundations of faith. The views of the Islamicists have differed on this issue. Some of them followed the approach of complete denial of the attributes. Others accepted Allah’s names in general but denied the attributes. Some of them accepted both the names and attributes but, at the same time, rejected or gave interpretations for some of them, turning away from their apparent meanings [of the texts found in the Quran and Sunnah]. Some of them took the approach that it is obligatory to believe in all of the names and attributes that are mentioned in the Book of Allah and the authentic Sunnah. They took them and passed them on according to their plain, apparent meaning. They deny any understanding of their modality (kaifiyah) and deny any kind of similarity [of those attributes to any other than Allah]. The people of this last opinion are those who are called the salaf [pious predecessors] and ahl al-Sunnah.
The correct belief concerning this topic that has been passed on from the time of the Prophet (peace be upon him) and his Companions was aptly summarized by al-Saadi when he wrote,
As for belief in Allah, it includes: belief in whatever attributes Allah has described Himself with in His book and whatever attributes His Messenger (peace be upon him) has attributed to Him. [The belief in those attributes are] without any distortion or negation, and without stating how or what manner the attributes are. In fact, the belief is that there is nothing similar to Allah and, at the same time, He is the All-Hearing, the All-Seeing. Therefore, what He has attributed to Himself is not denied nor are such descriptions distorted from their proper meanings. In addition, the names of Allah are neither denied, nor is their manner described, nor are they depicted in a way that makes His attributes similar to the attributes of any of His creation. This is because there is no one and nothing similar or comparable to Him. He has no associate or partner. One cannot make an analogy between Him and His creation, glorified and most High be He.
With respect to belief in what Allah has been attributed with of attributes and names, there must be a combination of affirmation and negation. The ahl al-Sunnah wa al-Jamaah do not allow any straying from what the Messengers preached, as that is the Straight Path. Included in this very important principle are all the statements from the Quran and the Sunnah detailing Allah’s names, attributes, actions and what should be negated of Him. Included among this is the belief in Allah’s settling Himself over the Throne , His descending to the lowest heaven, the believers seeing Him in the Hereafter— as the confirmed, continuous reports have stated. Also included under this principle is that Allah is close and responds to the supplications. What is mentioned in the Quran and Sunnah concerning His closeness and “being with” the believers does not contradict what is stated concerning His transcendence and His being above the Creation. For, Glory be to Him, there is nothing at all similar to Him with respect to any of His characteristics.
In one verse, Allah has pointed out that both nothing is similar to Him whatsoever and, at the same time, He has attributes, such as hearing and seeing.
Allah has stated
There is nothing similar to Him and He is the All-Hearing, the All-Seeing
(42:11)
Hence, there is a complete denial of anthropomorphism while affirming Allah’s attributes of hearing and seeing.
This aspect of tauheed is very important and should not be underestimated. As Ahmad Salaam points out, the people before the coming of the Prophet (peace be upon him) accepted the idea of Allah alone being the only Creator of the Universe. However, they associated partners with Allah in different forms of worship. Therefore, Islam came to purify this concept of Allah being the Lord or Rabb and gave it its proper understanding. By doing so, then they would worship Allah alone properly. But the way to achieve that, or the beginning point, is to have the knowledge and correct understanding of Allah’s names and attributes. If one has knowledge of and a correct understanding of Allah’s names and attributes, then one would never turn to anyone else or direct any form of worship to anyone other than Allah.
Hence, a correct and detailed understanding of Allah’s names and attributes is truly the foundation for the correct fulfillment of the other types of tauheed. He further states that tauheed al-ruboobiyah is like a tree. Its root, then, is tauheed al-asma wa al-sifaat. In other words, tauheed al-ruboobiyah stands on a foundation, which is tauheed al-asma wa al-sifaat. If that root or foundation is not found, the tree itself may be diseased and weak.
However, given that parable, the real fruit of tauheed al-asma wa al-sifaat, once again, is tauheed al-uloohiyah. The more that one knows about Allah and His attributes, the more one will love Allah, fear Allah and have hope in Allah. Definitely, the more one knows about Allah, the more one will love Allah and desire to please Allah and have Allah pleased with him. Hence, the correct understanding of the names and attributes of Allah is very important and very beneficial. Those people who stray on this issue have harmed themselves greatly and lost a great fortune.
Belief in the Angels
The second article of faith mentioned by the Prophet (peace be upon him) was belief in the angels. Angels are a type of creation of Allah that is, in general, unseen by man. They have been created from light but they do have forms and bodies. They are servants of Allah and have no aspect of divinity to them whatsoever. They submit to His command completely and never stray from fulfilling His orders.
Salaam points out that if a person does not believe in angels, he then cannot believe in the coming of revelation to the Prophet Muhammad (peace be upon him). This is because it was an angel, Gabriel, that brought the Quran to the Prophet Muhammad (peace be upon him). Therefore, belief in the Quran cannot be confirmed unless one believes in the angels, as a class, and the Angel Gabriel, in particular, who brought that revelation to the Prophet (peace be upon him).[1]
According to ibn Uthaimeen, proper belief in the angels comprises four matters:[2]
First, one must believe in their existence.
Second, one must believe in them in general but also one must believe in their names that have been explicitly stated in either the Quran or authentic Sunnah. For example, one of the angels is named Jibreel (Gabriel). He was the angel who brought the revelation to the Prophet (peace be upon him).
Third, one must believe in their attributes as stated in the Quran or Sunnah. For example, it is stated in a hadith that the Prophet (peace be upon him) saw the Angel Gabriel covering the horizon and he had six hundred wings. This shows that this species of creation is a truly great and marvelous creation of Allah. It is also demonstrated, such as in this hadith currently being discussed, that an angel can appear in different forms, such as in the form of a human. This also demonstrates Allah’s great power and ability to do whatever He wills.
Fourth, one must believe in the actions that they perform as mentioned in the Quran or authentic hadith. It is stated in the Quran that they worship Allah and glorify Him. It is also indicated that specific angels have been given specific responsibilities. Jibreel is in charge of the “life of the heart” which is a reference to the revelation that has come from Allah. Israafeel is responsible for blowing the trumpet that will resurrect the bodies on the Day of Judgment. Hence, he is related to the reviving of life on the Day of Resurrection. Mikaaeel is responsible for the rain and vegetation. These are the “sources” of life on earth. Ibn Uthaimeen points out that it is perhaps the relationship between these three angels and their “life-giving” responsibilities that led the Prophet (peace be upon him) to open his late-night prayers with the following supplication, JibreelMikaaeelIsraafeel, the Originator of the Heavens and the Earth, the Knower of the Unseen and Witnessed, You judge between Your slaves in that wherein they differ, guide me to the truth in the matters concerning which they have differed, by Your Leave. You guide whom You will to the Straight Path.”[3]
A fifth matter that one must fulfill in his belief in the angels is to have a strong love for them due to their obedience and worship of Allah. Furthermore, they declare the Oneness of Allah and fulfill His commands. They also have strong love and loyalty for the true believers in Allah. They pray to Allah on behalf of the believers and ask Allah to forgive them. They support them in both this life and the Hereafter.
An important aspect related to belief in the angels is that everyone must believe that he has with him at all times two angels that are recording his deeds. The following verses are in reference to those angels:
[Remember] that the two receivers [recording angels] receive [him], one sitting on the right and one on the left. Not a word does he utter, but there is a watcher by him ready [to record it]
(50:17-18)
There are many beneficial results that flow from a proper belief in angels. For example, knowing about the angels allows one to recognize the greatness of Allah and His Power. This great creation known as angels is an indication of the greatness of their Creator. Additionally, one should thank Allah for His extreme care and concern for humans. He has created these creatures to support the believers, protect them, record their deeds and other aspects which are beneficial to the believers.
However, a believer’s belief in the angels goes much beyond that. The believer knows that the angels are noble creatures who support and aid whatever is true and just. Therefore, whenever the believer decides to perform a good deed, stand up for the truth and sacrifice for what is right, he knows that there are creatures in this world who are going to support him and help him in his cause, like the angels supported and helped the believers in the time of the Prophet (peace and blessings of Allah be upon him). In fact, such is promised from Allah, as the following verses from soorah ali-Imraan indicate:
“Allah had helped you at Badr, when you were a contemptible little force; then fear Allah. Thus may you show your gratitude. Remember when you said to the believers, ‘Is it not enough for you that Allah should help you with three thousand angels (specially) sent down? Indeed, if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels making a terrific onslaught
(3:123-125)
The angels even ask for the believer’s forgiveness and pray on behalf of the believer.
Allah says in the Quran
He it is Who sends blessings on you, as do His angels, that He may bring you out from the depths of darkness into light: and He is full of mercy to the believers
(33: 43)
Belief in Allah’s Books
Belief in Allah’s books is the third article of faith mentioned in this ha-dith. It refers to the revelations that Allah sent down to His messengers as a mercy and guidance to lead mankind to success in this life and happiness in the Hereafter. In particular, the Quran is the final revelation. It is the un-created speech of Allah.
Ibn Uthaimeen points out that the belief in Allah’s books comprises four aspects:
First, one must believe that those books were truly revealed from Allah.
Second, one must specifically believe in the books mentioned in the Quran and Sunnah. They are the Quran revealed to the Prophet Muhammad (peace be upon him), the Taurah revealed to the Prophet Moses (peace be upon him), the Injeel revealed to the Prophet Jesus (peace be upon him) and the Zaboor revealed to the Prophet David (peace be upon him). There is also reference in the Quran to the “pages” of Abraham and Moses. The books that the Jews and Christians possess today, which they call the Torah, Gospel and Psalms, may contain some of those original revelations but there is no question that they have been distorted. Hence, to believe in the Torah of Moses, for example, does not mean that a Muslim believes in the first five books of the Old Testament. The two are different books although the latter may possess some of what was in the original Taurah.
Third, one must also believe in everything that Allah has revealed, whether it be in the Quran or in the previous books. That is, for example, if the Quran states something, then the Muslim must believe in it. He has no choice in this matter. If he rejects any statement in it, he has negated his beliefs in the Books of Allah.
Allah says
Then do you believe in a part of the Scripture and you reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world. And on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do
(2:85)
Fourth, one must act in accord with the unabrogated revelation, which is the Quran. One must be pleased with it and submit to it completely. This is so even if the person does not completely grasp the wisdom behind the command or statement.
All of the previous revelations of Allah have been abrogated by the final revelation, the Quran. There is no need for any Muslim to turn to the remnants of any of the earlier scriptures. Everything that he needs for his guidance is contained in the Quran and what it points to, such as the Sunnah of the Prophet Muhammad (peace be upon him).
Allah has stated in the Quran
And to you We have revealed the Scripture in truth, confirming whatever Scripture that came before it, and a watcher and judge over it
(5:48)
Commenting on this verse, ibn Uthaimeen says, “It is a ruler over the previous scriptures. Hence, it is not allowed to act in accord with any ruling of the rulings from the previous scriptures unless it is verified and accepted by the Quran.”
It is one of the greatest blessings of Allah that He sent revelations for mankind. These revelations guide man to the purpose for which he was created. This is one of the many aspects of this creation that helps a human being see and recognize the truth. Commenting on this point, Idris wrote,
God created men so that they may serve Him. His being a servant of God constitutes the essence of man. Man cannot therefore attain to his true humanity and acquire peace of mind unless he realizes this aim for which he was created. But how can he do this? God, being merciful and just, has helped him in many ways. He granted him… an originally good nature that is inclined to know and serve its true Lord. He granted him a mind that possesses a moral sense and the ability to reason. He made the whole un-iverse a natural book full of signs that lead a thinking person to God. But to make things more specific and to give him more detailed knowledge of his Lord, and to show him in a more detailed manner how to serve Him, God has been sending down verbal messages through His prophets chosen from among men, ever since the creation of man. Hence, the description of these messages in the Quran as guidance, light, signs, reminders, etc.
In fact, not only did He send revelations for mankind but He also sent specific and different revelations according to the needs and circumstances of different people over time. This is another expression of Allah’s great mercy for mankind. This process continued until the Quran was revealed, containing all the guidance that mankind needs from the time of the Prophet Muhammad (peace be upon him) until the Day of Judgment. Since it is meant to be a guidance for all times until the Day of Resurrection, as opposed to the earlier scriptures, Allah has protected the Quran from any tampering, mistakes or distortions.
Allah has said
Verily, it is We who have sent down the Reminder [the Quran] and surely We will guard it [from corruption]
(15:9)
Belief in the Messengers
The next article of faith is belief in Allah’s Messengers. A messenger is any human who was chosen by Allah to receive revelation from Him and who was commanded to pass that revelation on. The first of the messengers was Noah (Nooh[1] Every people was sent messengers and these messengers came with the same fundamental teaching:
And verily, We have sent among every nation a Messenger proclaiming, ‘Worship Allah [alone] and avoid all false deities
(16:36)
The final messenger and prophet is the Prophet Muhammad (peace be upon him). Allah has said, “Muhammad is not the father of any man among you, but he is the Messenger and the Seal of the Prophets”
It is important to note that all of these messengers and prophets were simply human beings. They did not have any divine status or attribute.[2]They had no knowledge of the unseen except for that which Allah revealed to them. Their loftiest attribute is that of being a servant of Allah. Such is Allah’s description of them in the Quran. Indeed, with respect to the Prophet Muhammad (peace be upon him), in reference to three of the greatest events in his life, Allah refers to him as His servant.[3]
Correct belief in the messengers comprises four aspects[4]
First, one must believe that the message of all of them is the truth from Allah. If a person today denies any single one of them who is confirmed in the Quran or authentic hadith, then he is in fact denying all of them.
Allah says about the people of Noah
The people of Noah belied the messengers
(26:105)
However, Noah was the first messenger. This implies that, in essence, if a person denies one messenger, he is in fact denying all of them since their message is essentially one and consistent. Hence, the Prophet (peace be upon him) said, “By the One in whose Hand is the soul of Muhammad, there will be no Jew or Christian of this nation[5] who hears of me and then dies without believing in that with which I have been sent except that he will be one of the inhabitants of the Hell-fire.”[6]
This is one of the aspects that distinguishes Muslims from the earlier peoples. Muslims believe in all of the prophets. However, the others refused some— whether it be the Jews rejecting Jesus (peace be upon him) or the Jews and Christians rejecting the Prophet Muhammad (peace be upon him)— although, in reality, they had no grounds what so ever to refuse the later prophet. Each messenger came with clear signs and evidence. Their rejection by the people could only be based on arrogance, ignorance or hostility to the truth.
Second, one must believe in all of the Messengers mentioned by name in the Quran or Sunnah. As for those not mentioned, one must believe in them at a general level[7], knowing that Allah has sent many messengers although not all of them are mentioned by name in the Quran or hadith.
Allah has stated in the Quran, “And indeed We have sent messengers before you. Of them, some We have related to you their story and some We have not related to you their story
(40:78)
Third, one must believe in everything that they stated. They communicated their messages from Allah completely and properly. They exerted themselves to propagate Allah’s message. They strove for the sake of Allah in the most complete manner. They were most knowledgeable of Allah and the best worshippers and servants of Allah.[8] The messengers
Allah says in the Quran,
“We sent no messenger but to be obeyed by Allah’s leave”
(4:64).
With respect to the Prophet Muhammad (peace be upon him), Allah says in the verse after the verse quoted above,
But no, by your Lord, they can have no faith until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission
(4:65)
The believer should realize that the sending of messengers for the benefit and guidance of humankind is a great blessing from Allah. The knowledge that they conveyed is knowledge that is beyond the grasp of the human intellect by itself since it deals with matters of the unseen. Indeed, humankind is in more need of their guidance than they are in need of food and drink. If they are void of food and drink for any period of time, they will die, implying loss of this life. But if they are refusing Allah’s guidance through the messengers, they will lose the everlasting bounties of the Hereafter.
