Iman (concept)

Iman (Arabic: إيمان‎) is an Arabic term which denotes certitude to the unseen. In Islamic theology, it refers to the inner aspect of the religion, and denotes a believer's faith in the metaphysical realities of Islam. ^[1][2] The term Iman has been delineated in both the Quran ^[3] as well as the famous Hadith of Gabriel. There exists a debate both within and outside Islam on the link between faith and reason in religion, and the relative importance of either. Several scholars contend that faith and reason spring from the same source and hence must be harmonious ^[4]

According to the Quran, Iman must be accompanied by evidence of righteous deeds, and the two together are necessary for entry into Paradise^[5]. Also, since Iman is a quality of the heart / belief, it is impossible for anyone to judge who really is a believer. Iman is one of the three dimensions of the Islamic religion: islam, iman and ihsan.

Definitions

Iman can be stated as acknowledging God with full sincerity of heart whilst accepting all His attributes and their obvious corollaries^[6]. Farāhī, whilst explaining the meaning of imān in his exegesis, has written: ^[7]

"The root of imān is amn. It is used in various shades of meaning ^[8]. One of its derivatives is mu’min, which is amongst the noble names of Allah because He gives peace to those who seek His refuge. This word is also an ancient religious term. Hence the certitude which exists with humility, trust and all the conditions and corollaries of adherence to a view is called imān and he who professes faith in Allah, in His signs and in His directives and submits himself to Him and is pleased with all His decisions is a mu’min."

The 6 Articles of Faith

Iman is generally outlined using the famous 6 articles of faith in Islamic creed:

1. Belief in God
2. Belief in the Prophets
3. Belief in the Day of Judgment
4. Belief in the Angels
5. Belief in Divine Books
6. Qadr (Fate)

Of these, the first five are mentioned together in the Qur'an ^[9] and Prophet Muhammad, while including a corollary of belief in Allah – the good and evil of fate ordained by God – has referred to all six together in the following manner in the Hadith of Gabriel;

"Iman is that you believe in God and His Angels and His Books and His Messengers and the Hereafter and the good and evil fate [ordained by your God]" ^[10]

Another similar narration ascribed to the Prophet is;

Ibn Abbas narrates that the Angel Jibril once asked the Prophet: "Tell me what is Iman?" The Prophet replied: "Iman is to believe in Allah, the Day of Judgment, His (Allah's) Angels, Books and Prophets and to believe in life after death; and to believe in Paradise and the Fire, and the setting up of the Mizan (scales) to weigh the deeds; and to believe in the Divine Decree, the good and the bad of it (all). Jibril then asked him: "If I do all this will I be with Iman?" The Prophet said: "When you have done all of this, you will be having Iman." ^[11]

It is also assumed that the essential Iman consists of the first 3 items (Belief in God, Prophets, and the Hereafter) ^[12]

Requirements of Iman

Ghamidi states that the Quran demands certain requirements from an individual who proclaims himself to be a believer^[13]. The permanent requirements of Iman are ^[14]:

1. Righteous Deeds (a‘mal-i salih)
2. Urging one another to the truth and urging one another to remain steadfast on it (tawasi bi al-haqq wa tawasi bi al-sabr)

Similarly, the contingent requirements of Iman are:

1. Migration for the Cause of Religion (Hijrah)^[15]
2. Helping the Cause of Religion (Nusrah) ^[16][17]
3. Adhering to Justice (Qiyam bi al-Qist)^[18][19]

Delineation in the Quran and Hadith

In the Quran, Iman is one of the 10 qualities which cause one to be the recipient of God's mercy and reward. ^[20]. The Quran states that faith can grow with remembrance of God.^[21]}. The Qur’an also states that nothing in this world should be dearer to a true believer than faith ^[22].
Prophet Muhammad is reported to have said that he gained sweetness of faith who was pleased to accept God as Lord, Islam as religion and Muhammad as prophet ^[23] He also said that no one can be a true believer unless he loves the Prophet more than his children, parents and relatives ^[24][25]. At another instance, he has remarked that it is this love with God and the Prophet after which a person can be aware of the real taste of faith ^{[26] [27]}
Amin Ahsan Islahi, a notable exegete of the Qur'an has clarified the nature of this love^[28]:

… it does not merely imply the passionate love one naturally has for one’s wife, children and other relatives, but it also refers to the love on the basis of intellect and principles for some viewpoint and stance. It is because of this love that a person, in every sphere of life, gives priority to this viewpoint and principle.. So much so, if the demands of his wife, children and relatives clash with the demands of this viewpoint, he adheres to it and without any hesitation turns down the desires of his wife and children and the demands of his family and clan

Islahi and Maududi both have inferred that the Quranic comparison of a good word and a bad word in Chapter 14^[29] is actually a comparison of faith and disbelief. Thus, the Qur’an is effectively comparing faith to a tree whose roots are deep in the soil and branches spread in the vastness of the sky. ^[30]
Iman is also the subject of a supplication uttered by the Prophet to God:

O God! I have resigned myself to You and I have consigned my matter to you and have taken support from You fearing Your grandeur and moving towards You in anticipation. There is no refuge and shelter after running away from You, and if there is, it is with You. Lord! I have professed faith in your Book which You have revealed and have professed faith in the Prophet you have sent as a Messenger. ^[31]

Faith and Deeds

In Islam, it is essential that there exist harmony and concord between faith and deeds. Farāhī has explained this aspect in his tafsīr in the following manner:^[32]

Righteous deeds are mentioned in the Qur’ān right after faith in the capacity of an explanation … In the case of faith, the need for its explanation is obvious: the place of faith is the heart and the intellect. In matters of intellect and heart, not only can a person deceive others but also at times he himself can remain in deception. He considers himself to be a mu’min (believer) whereas actually he is not. For this reason, two testimonies needed to be required for it: a person’s words and a person’s deeds. Since words can be untrue, hence a person who only professes faith through words is not regarded as a mu’min and it was deemed essential that a person’s deeds also testify to his faith. Thus the Qur’ān said: O you who believe with the tongue! Believe through your deeds ^[33]

Faith and Reason in Islam

The relation between reason and faith in Islam is a complex debate spanning over centuries. Ismail Raji al-Faruqi states on this subject:

As for the non-Muslims, they may contest the principles of Islam. They must know, however, that Islam does not present its principles dogmatically, for those who believe or wish to believe, exclusively. It does so rationally, critically. It comes to us armed with logical and coherent arguments, and expects our acquiescence on rational, and hence necessary, grounds. It is not legitimate for us to disagree on the relativist basis of personal taste, or that of subjective experience. ^[34]

Contrasted with other terms

As contrasted with Islam which denotes submission and peace, Iman comes from the root a-m-n which denotes belief and security. According to the Qur’an, it is possible to have one and not yet the other: "Do not say 'we have accepted faith'; rather say 'we have accepted Islam,' for faith has not yet entered your hearts." ^[35]
Another term in this connection is Yaqeen which denotes surety or conviction of the heart. The Qur'an uses both Iman and Yaqeen in the same verse ^[36]. Munafiqeen are those who claim to be believers but are not in reality.
Some other words used in this connection are Ikhlaas (which refers to sincerity of intention, doing things solely for the sake of God), and Ihsan (a high level of spiritual perfection, whereby one performs deeds as if always in a state of consciousness about God). The term Taqwa is often employed by the Qur'an and carries a host of meanings including restraining oneself from evil due to ever-consciousness of God.

Kalimas

The following Kalima's are also associated with Muslim declarations of faith:

Iman-e-Mufassal

Iman-e-Mufassil (or the Detailed declaration of faith)
I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgement and that all good and evil and fate is from Almighty Allah and it is sure that there will be resurrection after death.

Iman-e-Mujmal

Iman-e-Mujmal (or the Summary declaration of faith)
I have faith in Allah as He is known by His Names and attributes and I accept all His commands.

Branches of Iman

The 77 Branches of Faith is a collection compiled by Imam Al-Bayhaqi in his work Shu`ab al-Iman. In it, he explains the essential virtues that reflect true faith (iman) through related Qur’anic verses and prophetic sayings. [1] [2]
This is based on the following Hadith ascribed to Prophet Muhammad :

Abu Hurayrah narrated that the Prophet said: "Iman has more than 70 branches. The most excellent among these branches is the saying of "Laa ilaaha ill Allah" (there is no god but God), and the smallest branch is to remove an obstacle from the wayside. And Haya (modesty) is an important branch of Iman." ^[37]

See also

• Six Kalimas
• Aqidah
• Five Pillars of Islam

References

1. ^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 347.
2. ^ Frederick M. Denny, An Introduction to Islam, 3rd ed., p. 405
3. ^ Quran 2:285
4. ^ Islahi, Amin Ahsan. Mabadi Tadabbur-i-Hadith (tr: Fundamentals of Hadith Intrepretation)
5. ^ Quran 95:6
6. ^ Islahi, Tadabbur-e-Qur'an
7. ^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 347.
8. ^ Quran 106:4
9. ^ Quran 2:285
10. ^ Muslim, Al-Jami‘ al-sahih, 22, (no. 93).
11. ^ Musnad Ahmad"
12. ^ Dr. Israr Ahmad, Haqiqat Iman
13. ^ Ghamidi, Javed Ahmad. Mizan (tr: Islam, A Comprehensive Introduction). Al-Mawrid. 2009
14. ^ Quran 103:1–3
15. ^ Quran 4:97
16. ^ Quran 61:10–14
17. ^ Quran 9:24
18. ^ Quran 4:135
19. ^ Quran 5:8
20. ^ Quran 33:35
21. ^ {{quran-usc|8|2|s=ns}
22. ^ Quran 9:24
23. ^ Muslim, Al-Jami‘ al-sahih, 38, (no. 151).
24. ^ Al-Bukhari, Al-Jami‘ al-sahih, 6, (no. 15)
25. ^ Muslim, Al-Jami‘ al-sahih, 41, (no. 169)
26. ^ Al-Bukhari, Al-Jami‘ al-sahih, 6-7, (nos. 16, 21)
27. ^ Muslim, Al-Jami‘ al-sahih, 40, (no. 165)
28. ^ Amin Ahsan Islahi, Tazkiyah-i nafs (tr: Self Purification), 119
29. ^ ^{[Quran 14:24–26]}
30. ^ Amin Ahsan Islahi, Tazkiyah-i nafs, 325.
31. ^ Al-Bukhari, Al-Jami‘ al-sahih, 45, (no. 247)
32. ^ Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Faran Foundation, 1998), 349.
33. ^ Quran 4:136
34. ^ Isma'il Raji al Faruqi, Islam and Other Religions
35. ^ Quran 49:14
36. ^ Quran 2:4
37. ^ Sahih Muslim

WHY ISLAM?

Islam is a perfect religion which provides solution to every problem and answer to every question. As the word 'Islam' means 'peace', it is effectively the religion of every human who likes peace. Peace within a human being, peace of mind, peace at home, peace in the society, and peace in the world. In other words Islam is a way of achieving peace by submitting to the Will of God.

Peace loving people welcomed and accepted Islam throughout the ages since the birth of Adam (peace be upon him). The modern laws of Islam were revealed from God (Allah) to Prophet Muhammad (peace be upon him) by Angel Gabriel some 1420 years ago. People who like peace, equality, and honesty in the society always welcome Islam. The only people reject this message of peace from their Creator are the wrong-doers and mischief makers.

Today, more than one billion people around the globe practice Islam, not only as their religion, but also their way of life. One-fifth of the world population from all races, every origin and nationalities regardless of their athnicity, culture or language follow Islamic teachings. In America, an estimated 130,000 people are converting to Islam every year.

Blessed are those who accept Islam and become the folowers of a natural way of life. Allah's has given human beings will-power and ability to think and differeciate between wrong and right, and His message is very clear about it: "This is the path of your Lord, a straight way. Indeed, We have detailed our Revelations for the people who think. For them is abode of peace with their Lord; He will be their protecting friend because of their good deeds." [The Holy Qur'an, Surah 6:126-127]

Why People Embrace Islam?

People are converting to Islam for a number of reasons: mostly personal reasons, while others become Muslims also on the basis of cultural, social and spiritual characteristics of Islam. The followings are some key aspects that mainly draw many people, particularly Christians and Jews to Islamic Faith:

• Conversion to Islam is relatively simple, involving only Shahada, the declaration of Faith: There is no God except Allah; Muhammad is Allah's Final Messenger. People find it much easier than a lengthy process of religious education and series of formal rituals.



• Islamic supreme authority is the Holy Qur'an - the speech of God. It is brief and to the point, yet holds detail of every subject related to the daily life on earth and beyond. Arabic being ever popular language, with translations available in most modern languages around the globe, the Qur'an is easy to read and straightforward to understand therefore, new comers find it simple to comprehend.



• Islam's Prophet Muhammad (peace be upon him) holds a paramount position in Islamic Faith. Yet he is not considered as a god, his place in Islam is rather of a man, a Messenger and a Servant of God. As a person, Muhammad was an incredible man, and people see in him a perfect example to follow.



• Islam is monotheistic religion. It calls upon people to believe in one True God only. People are told in the Qur'an: "Say: He is Allah, He is One; The Self-Sufficient, The Eternal God; He begets not, nor was He begotten; There is none equal to Him." [The Holy Qur'an, Surah 112:1-4]



• The significance of Jesus for Muslims as a human and important place in Islam as a prophet of God rather than as a divine figure appeals to those who find the Christian concept of the Trinity too confusing to understand or too difficult to believe in.



• Islam's basic beliefs are relatively straightforward and easy to understand as well as to perform, compared with other religions fundamental precepts. For example the Five Pillars of Islam: Shahada, Obligatory Prayers, Fasting in the Month of Ramdan, Paying Zakat (Charity) to the poor and travelling to Makkah to Perform the Hajj; even the younger followers can comprehend them without any hardship or confusion.



• Islam is the faith of equality and justice for all. God says in the Holy Qur'an: "O you who believe, stand firmly for justice, as witnesses before Allah, even if it be against yourselves, or your parents or your (close) relatives, and whether (it be against) rich or poor. God can best protect both. Do not follow the desires of your hearts, lest you swerve (from the truth) and if you distort your testimony or decline to do justice, verily Allah is fully aware of all that you do." [The Qur'an, Surah 4:135]



• Islam's great civilization and rich history certainly has an attractive and intellectual appeal for many people. Converting to Islam means they also become part of the Muslim Ummah (nation).



• Islam's emphasis on the importance of family life and social value is one of the key aspects that attract men and women from various cultural backgrounds, particularly those serious in true and traditional family values and moral teachings.



• Islam is not only a religion but also a complete way of life, where everything is detailed in the Qur'an very clearly, and further explaination is available through the Hadith and Sunnah (sayings, teachings and actions) of Prophet Muhammad's (peace be upon him).



• Many of the prophets and stories found in the Bible such as the creation of Adam and Eve, the story of Noah and the flood, the events in the life of Abraham and his sons, the Psalms of David and the kingdom of Solomon, the Exodus of Israelites from Egypt led by Moses, Jesus preaching the Injeel (Good News) to the world - are present in the Quran as well. Christians and Jews who convert to Islam often comment they are attracted to the faith partly because of its similarities to Christianity and Judaism in general.

What is Iman?

Many translators render the Arabic noun “iman” in English as “belief.” This translation is an imperfect solution to a difficult problem. The difficulty here is finding a simple English equivalent to match the complexity inherent in the Arabic original. Unfortunately, misconceptions occur quite often with English and Arabic, two languages with such different histories, grammars and even worldviews, that it seems whenever one translates between the two, a world of meaning is lost. One of the most tragic examples of this linguistic breakdown is the word “jihad,” which was at one time translated as “holy war,” (better translated as “struggle”)  leading to a serious misunderstanding of Islam that continues to do damage today.

Muslims themselves choose to translate iman as “belief,” often without realizing the potential for a misunderstanding as problematic, if not more so than the issues surrounding jihad. The reason for why a translation of iman as “belief” is so problematic is because if a Muslim thinks that when the Qur’an commands him or her to have iman, he or she need do nothing more than what is conveyed to them by the English “belief,” then he or she is in danger of a major dereliction of religious duty. Iman requires a deeper, more complete commitment to an idea than what speakers of English call “belief.”

One way to show the distinctions between the Arabic iman and the English “belief” would be to do a rigorous etymological analysis of the two words. While that might be preferable in some ways, a more simple and perhaps more powerful demonstration comes by citing a single hadith. Anas bin Malik relates that Prophet Muhammad ﷺ (peace be upon him) said: “None of you truly believes until he loves for his brother what he loves for himself.” [Sahîh al-Bukhârî and Sahîh Muslim]
The above hadith highlights the differences between iman and belief.  A helpful way to look at the saying is to see it as the Islamic version of the Golden Rule. Just as the Golden Rule tells people to treat others as they would like to be treated, this hadith tells Muslims that they should want good things for their brothers and sisters just as they want good things for themselves. It is not limited to mere objects; it also includes people and actions. Therefore, a Muslim should want his brother to find love just as he wishes to find love. But why does it say that no one believes until they achieve this generous mentality? Isn’t it possible that a man believes in God in his heart but acts miserly to others? Here Prophet Muhammad ﷺ is making the dramatic claim that such a thing is not possible. He is arguing that if true belief has permeated a man’s heart, he cannot be miserly. This illustrates a crucial difference between Islamic iman and the English “belief.” In fact, this distinction is so crucial that Muslims imperil their souls if they fail to understand it. This distinction is that iman must manifest itself through action whereas belief does not necessarily have to do so.
Belief, as normally used in English, does not necessitate action. Think about how speakers of English use forms of the word “belief.”  When someone says, “I believe you,” what he or she is really saying is “I think there’s at least a 51% chance that you are telling the truth.” Is there any connection between this belief and action? No. Imagine this conversation.
A rabid football (as in the NFL) fan from Wisconsin says, “Because of their athleticism and strong coaching, I think the Green Bay Packers are the best team in football today.” His friend replies, “I believe you.” Clearly the fan sees the Packers as a great team. One can say that with a high amount of confidence. But what can one say about the friend? What has he committed to by saying, “I believe”? Assuming the friend is sincere, he has agreed to the truth of the previous statement. But that’s it. He has not committed to a course of action.
That caveat, assuming the friend is sincere, says something about how carelessly English speakers throw around the word “believe.” How often does a person just say, “Okay, I believe you” just because that person wants to shut someone up? Let’s look at the example again. Isn’t it possible that this friend is really a fan of another team, maybe the Chicago Bears (bitter rivals of the Packers) and is merely saying that he believes to make the other guy stop talking? What if a day after “believing” that the Packers are the best team, the friend wears a Bears jersey? No one would think that he had done anything wrong. While he has contradicted himself, he has not breached any trust because we know, as speakers of English, that saying one believes something does not create a commitment.
Iman, on the other hand, does create a commitment. Iman creates an amana (the Arabic word for a trust or surety).  Islamic iman creates a commitment to Allah. The commitment entails learning about Islam, practicing Islam, and teaching Islam to others.

Iman begins a life-changing process. Think about the story of the beloved uncle of Prophet Muhammad ﷺ, Abu Talib. Almost from the moment he received the message, Muhammad ﷺ valiantly struggled to convince his uncle to believe in Islam. Allah knows best about Abu Talib’s state and destiny, but it seems likely from historical accounts that he never accepted Islam. If iman were nothing more than “belief,” would Abu Talib have resisted so much? If he understood “believing” as just having a degree of confidence about the truth of a statement, it seems like extreme stubbornness for him to refuse. But perhaps Abu Talib resisted because he really understood iman much more than many Muslims living today do. Because he knew that to have iman was to agree to a commitment of action, a life-changing commitment, he refused because he was not ready to transform his life so radically.

Thus having iman means committing to a program of action. A Muslim who has iman does not merely believe in Allah, he or she commits to follow the commands of Allah in every aspect of life. Iman is key to success in the religious realm, but also in other areas. Good students have a kind of iman; they believe in their success and as a result, they commit by studying regularly, attending classes, and reading textbooks. Dieters that lose significant numbers of pounds (or kilos) commit to action; they eat healthy foods and exercise every day. Also, they avoid eating fatty or sugary foods that will jeopardize their success. Iman affects not only the actions a person does, but also the actions a person avoids.
Iman sounds like so much work, why would anyone be interested in it? The result of iman is aman. Aman is Arabic for safety, protection, and peace. Having iman leads a person towards peace since doubt creates fear and anxiety.  Peace, whether the peace of mind of an individual or the global peace that remains an elusive dream, satisfies a need deep in the human heart.

The Six Pillars of Iman

Just as Islam has five pillars (please recall tohe definitions of Islam and Pillar), so Iman (please recall the definition of Iman in all of its three necessary components) also has six pillars, taught to us by the Prophet (saws). These pillars are:
Belief in Allah;
Belief in the angels;
Belief in the revealed books;
Belief in the commissioned Messengers (peace be upon them).
Belief in the resurrection and the events of Qiyamah.
Belief in the predestination by Allah of all things, both the (seemingly) good and the (seemingly) bad.

The Affirmation Of Allah's Characteristics (Without Negation, Analogy, Distortion Or Speculation)

The Author: Part of the belief in Allah is the belief in all that with which He has described Himself in His Book or with which His Prophet (saws) has described Him without any distortion, negation, speculation (as to the exact nature of these attributes), nor analogy (i.e. between Allah's attributes and those of His creation bearing the same names).
This section is a more detailed explanation of the first pillar of Iman: belief in Allah Most High. This is, of course the most fundamental principle in Islam, and the foundation of all other principles of belief and action.
Distortion (At-Tahreef).
Distortion of the Names and Attributes themselves (i.e. the words) and (b) Distortion of their meanings.

Examples:

The Jahmiy (follower of the deviations of Al-Jahm ibn Safwan) negates Allah's statement about himself that he sat on the throne by adding an extra letter to the word in the Qur'an.
[Istawaa 'alaa al-'arsh] ==> [Istawlaa 'alaa al-'arsh]
The innovators who changed the case of a noun in the Qur'an in an effort to negate Allah's attribute of speech:
[Wa kallama Allahu Musa takleeman] ==> [Wa kallama Allaha Musa takleeman]
Others distorted meanings of Allah's attributes without actually changing the words. Examples include those who said that Allah's anger (u>Ghadhab) means His intention to punish, His mercy (u>Rahma) means his intention to have mercy, His hand (u>Yad) is His generosity or His power, etc.

Section

Discussion Of Texts Dealing With The Attributes Of Allah In Which A Muslim Must Believe

Surah Ikhlas

First: Hadith which reveal the greatness of this Sura (presented orally).
Allah has described Himself with certain attributes in this short Sura which is equivalent to one third of the Qur'an, as the Prophet (saws) said in the hadith. These attributes are among those in which a Muslim must believe. Allah said:
[Say: He is Allah, the One * Allah, the one sought for all needs, the self-sufficient, the eternal. * He bears not offspring, nor was He born, * And there exists nothing comparable to Him.] Qur'an Al-Ikhlaas/all
These, then are among the attributes which a Muslim accepts as they have come in the revelation without negation, analogy, distortion or speculation. The Prophet (saws) informed us in a sahih hadith that this one short sura is equivalent to one third of the Qur'an. This is because all of the knowledge contained in the Qur'an fits into one of three categories:
Knowledge of the Rulings of the Law (Shariah): in which is included the science of Fiqh which deals with Ibadaat (worship), Mu'aamalaat (human interaction) and corollaries of those two;
Knowledge of the Consequences of Our Actions: which includes those actions which are the reason for returns of what their doers deserve, either reward or punishment, and descriptions of some of the details of the rewards and punishments in the hereafter;
Knowledge of Tauhid: This is the most sublime of the three types of knowledge, and includes knowledge of all that is obligatory upon Allah's slaves in terms of knowledge of Him and belief.
Sura Al-Ikhlas contains the entire foundation for this third type of knowledge (and this, and Allah knows best, is why the Prophet equated it to one third of the Qur'an). Say, He is Allah, the One, i.e. the completely unique in His greatness and perfection, the one and only in his majesty, sublimity and grandeur. This is carried further by the next verse: Allah, the one sought for all needs, the self-sufficient, the eternal, i.e. Allah is the Lord whose lordship is absolute, the Great whose greatness is absolute, the All-Knowing whose knowledge knows no flaw, the absolute Sovereign, and the Perfect in each and every one of His names and attributes. Another meaning of As-Samad in this verse is He who is sought and needed by all creation for all of their needs, wants and aspirations. Thus the word As-Samad is not only one of Allah's attributes, rather it includes in its meaning the affirmation of all of Allah's glorious names and sublime attributes. This is the first and greatest aspect of the Tauhid of Allah's Names and Attributes: affirmation of all of His attributes of perfection and greatness.
The second aspect of the Tauhid of Allah's names and attributes, is negation with respect to Allah of any progeny, partners or equals. This is found in the next verses: He bears not offspring, nor was He born, * And there exists nothing comparable to Him.
The negation of the process of birth or the betaking of a son is in reality a negation of all types of shirk. Shirk is much more common among the human race than the claim of Allah having a son. Both of them entail the belief in another like unto Allah at least in some aspects. All of this is rejected by sound reasoning as well as the infallible texts of the revelation.
If this imagined son is considered equal to Allah, this means the need of each of them for the other, and that is impossible with respect to Allah, the All-Powerful, the Self-Sufficient.
If, on the other hand, the son is less than equal, this indicates that the father sought him to aid him in something. The fact that all created beings are in absolute need of their Creator for all needs, and that the Creator is absolutely self-sufficient and not in need of them for anything negates totally the concept of father and son with respect to Allah.
Birth is something which occurs not by the choice of the parents. It is impossible for anything to take place which is not by the choice and decree of Allah, Most High.
The betaking of a son is resorted to when one is unable to have their own as a substitute for a natural offspring. To say that about Allah is even worse, since it indicates a lack and a need.
This Sura has been called Al-Ikhlas (i.e., sincerity, completeness of devotion) because it is complete in its description of the Merciful or because it makes the devotion of one who reads and practices it complete and free of associations, either conceptual or practical.
This Sura contains in its meanings all three types of Tauhid. It deals explicitly with the Tauhid of Allah's names and attributes; the Tauhid of Allah's lordship is implicit in its meanings; and the Tauhid of worship and obedience is an inevitable consequence of the contents of this Sura.

Knowledge Contained In This Sura

The Oneness of Allah Most High;
The complete need of the creation for Allah, and His absolute lack of any need for them;
A rebuttal of the claim of those who say that the Qur'an is the words of Muhammad;
Rejection of the claim of the Jews that Uzair is the son of Allah and that of the Christians that Isa is His son;
A call to reliance on Allah for all needs;
A call to the worship of Allah alone and with no partner;
Exaltation of Allah above any resemblance to His creation;
Details of belief are to be taken from the Qur'an and the Sunnah only;
A rejection of those who say the nature and its laws are what direct all events in the universe;
Whoever steadfastly believes in the Oneness of Allah, that He is As-Samad and that He is the Doer of whatever He wishes purifies his heart from all contamination of shirk or attachment to other than Allah Most High; and
This Sura includes the rejection of all of the various types of associationism. Multiplicity of the Deity is rejected by the words the One. Allah negates all types of need for others on His part with the word As-Samad. He negates any similarity or equality between Creator and creation with the words He bears not offspring. He negates the possibility of His coming about at a point in time (Al-Huduth) with the words Nor was He born. And, finally, he negates the possibility of any others being at all comparable to Him with the words: And there exists nothing comparable to Him.




Allah's Will
Allah says, quoting the man speaking to the one with the great garden:
{Rather He is Allah, my Lord, and I will associate no one with my Lord. And, if only, when you entered your garden, you had said: That which Allah wills; there is no power except by Allah, if you see me as less than you in wealth and children.} Al-Kahf/38-39
In this verse, and others like it, Allah affirms the reality of His absolute will. Allah's will is of two types:
Iradat Allah Al-Kauniya Al-Qadariya: This is His will as related to His decree, which we have already discussed. It is His determination of all things and events. This will must be, and nothing whatsoever can alter it, change it, or prevent its coming about. The decree of Allah contains both human actions which are in accordance to Allah's Shariah and things which are in violation of it. The will referred to in the above verse is of this type.
Iradat Allah Ad-Deeniya Ash-Shar'iya: This is Allah's will as related to His order, i.e., all that with which He has ordered us via His messengers. At this point in time, that means the Shariah found in the message of Muhammad (saws). This will may be in any particular case and it may not be. Thus Allah ordered that Abu Talib should be a Muslim, but He did not decree it. This will contains only that which is pleasing to Allah, i.e. that which is enjoined in the Shariah.
In this verse, the believing man is addressing another who has become haughty because of worldly wealth which Allah has given him. He says to him that if you were so pleased with your garden when you entered it, why didn't you then thank Allah for the bounty which He has bestowed upon you, reminding yourself that whatever happens is only what Allah has decreed. This would have been on your part an admission of your powerlessness, and that all that is in your garden is only by Allah's will, as is its continued existence or its destruction and decay. Furthermore, the development and cultivation which you have done to it was only by Allah's permission and with His aid, not by your own strength, capability or power.

Knowledge Contained In This Ayat

Affirmation of Allah's absolute will and that whatever occurs is by His will and that whatever He wills must occur.
Affirmation of Allah's attribute of doing, and that He does whatever He wishes.
Affirmation of Allah's attribute of absolute power and ability to do all things.
The next verse from Sura Al-Maidah is an example of the other will of Allah, i.e., the one relating to that which pleases Allah and that which He enjoins upon us and that is the Shari'ah if Islam.
{O you who believe, fulfil your contractual obligations. Allowed for you are the grazing animals, except that which has been recited to you, and not to make hunted animals allowed while you are in a state of Ihraam. Verily Allah rules as He wishes.} Al-Maidah/1
The will of Allah alluded to here is of the second type explained above. It is clear that it is Allah's will or order that we eat only of the animals which are Halal, and that we not break the restrictions on hunting during the Hajj. It is also clear that this will does not always occur in all cases. Some people follow the orders of Allah, while others violate it and partake of the haraam.
Allah rules (yahkum) as He wishes. He is the absolute sovereign and source of law (u>Al-Hakim), and there can be no objection to His rulings. He is Al-Hakim and there is no other sovereign (Haakim) other than Him. All sovereignty other than His sovereignty is false and rejected. Anyone who rules by any rulings or laws other than those of Allah and His Prophet (saws) is a Taaghoot (shaitaan) and a Kaafir. Allah said:
{And any who rule not by what Allah has sent down are indeed Kaafireen.}
This is general, and covers all areas of life. There is no issue in which Allah does not have a ruling. Allah said:
{We have neglected nothing in the book.}
{On this day we have perfected for you the Deen, and completed our favour upon you.}
The Prophet said in the hadith:
I have left you on the clearest of bases. Its night is like its day. None are corrupted away from it except those doomed to destruction.
It was an obligation upon every single messenger sent by Allah to point his nation to all that he knew was for their good and to warn them against all that he knew was for their detriment.
Abu Dharr said: The Prophet (saws) passed way from us and there was not a single bird flapping its wings in the sky but that he had given us some knowledge of it.
There can be no doubt that anyone who turns away from the book of Allah and the Sunnah of His Messenger (saws) and taking in its stead man-made laws is a kaafir whose Kufr is sufficient to remove him from the Ummah of the Muslims. Likewise, anyone who mocks the Qur'an, or claims that it is contradictory or a forgery or that humans could produce the likes of it. Also anyone who denies or rejects any part of the contents of the Qur'an.
It is also Kufr for anyone to believe that they can transcend the law of Muhammad, as it was possible for Al-Khidhr in the Qur'an to transcend the law of Musa. Or one who believes the guidance of another man to be superior to the guidance of Muhammad (saws). Or that we must transcend his law because of the time in which we are living - i.e., that it was fine in the days in which it was revealed but is not out of date.

Knowledge Contained In This Ayat

Affirmation of Allah's absolute and unique sovereignty.
Four-legged grazing type animals are halal, except what has been exempted in the Qur'an or the Sunnah.
Prohibition of hunting during the period of Ihraam.
Affirmation of Allah's will as relates to his Shariah, and that He rules in whatever way He wishes.
Affirmation of the Tauhid of Allah's Deityship.
Allah's mercy and compassion with His creation.

Allah's Will

{Is then the one who had been dead, who We brought to life and for whom We made a light with which he walks among the people like the one whose analogy is [as] one in darkness, never coming out there from? Thus, that which the disbelievers do is made to seem fair to them. * And thus We made in every village prominent ones who are its criminals that they may plot therein. But they plot not except against their own souls, without even knowing it. * And when a clear sign comes to them, they say: We will not believe until we are given like that which was given to the Messengers of Allah. Allah knows best where He placed His message. He will afflict the criminals with humiliation before Allah and a harsh punishment because of the plots which they used to make. * And so as for he who Allah wishes to guide, He will expand his breast for Islam; and whoever He wishes to send astray, He will make his breast constricted and impenetrable as if they were ascending into the sky. Thus Allah makes evil and punishment upon those who do not believe. * This is the way of your Lord which is straight. We have made the signs clear for those who accept admonition. * Theirs is the abode of peace with their Lord and He is their protecting Ally because of that which they used to do.} Al-An'aam/122-127
In this verse, Allah tells us that whoever has been prepared by His will (which one?) and His decree to accept the Da'wah of Islam, which is the Deen of Al-Fitra and the guidance to the path of righteousness will find in his heart an expansiveness and an open-minded, joyous desire to accept the Da'wah. This joy in the heart at the hearing of the Da'wah will mean that they will experience no difficulty in looking carefully into that which is being presented to them and contemplating it. Then, this person will discover its wonders and his whole heart and will will be guided to the bright light and flawless proofs of the message of Islam.
That Prophet (saws) was asked about the meaning of expansion of the breast and said:
A light which is cast therein making it expansive and roomy. They then asked him if there were any signs by which this state could be known. He said: The turning [of the heart] toward the Abode of Permanence, the repulsion from the Abode of Deception and preparedness for death before its approach.
Then Allah said: {and whoever He wishes to send astray...}. Whoever possesses a fitrah which has become impure through the presence of Associationism or contaminated with sins and disobedience will find his heart tight and constricted when he is called to contemplate the signs of Tauhid. He will not be open to the contemplation of the clear signs in the revelation, in the physical world around him and in himself. Rather, his heart is infatuated with the falsehood of custom, nationalism, arrogance and other forms of foolishness. He is blocked from turning away from that to which he as become accustomed as have the people around him. His will is not strong enough to leave his ways in response to the caller to the Deen of Islam. He finds the practice of the Deen to be a heavy burden, and feels incapable of carrying it, just as one who ascends into the upper atmosphere feels constriction in the chest and difficulty in breathing. Another interpretation of this analogy is that practicing Islam seems as heavy a burden to him as if he were asked to fly (unaided) up into the atmosphere.
Ibn Taimia said elsewhere: Allah made three types of hearts: impenetrable, diseased and believing. This is because it is either dry and fossilized and unable to soften up to the truth and acknowledge and submit to it, or it is not so. The first one is the impenetrable heart - it is dry and hard like a rock - it cannot change and faith has not been decreed for it. Furthermore, knowledge can not enter it, because that requires a soft and open place to accept it. The second is either firm and steadfast in faith due to inner strength along with softness and openness of the heart or this openness may be accompanied by weakness and negligence. The first is the believing heart, and the second is the one in which their is disease.

Knowledge Contained In This Ayat

The reality of the two types of wills which belong to Allah Most High and the difference between them.
That guidance and going astray is entirely in the hands of Allah Most High and not within human power.
Affirmation of the Deity ship and Lordship of Allah Most High.
That we possess no power over our benefit or our harm and are completely impoverished and in need before our Lord Most High for guidance and for all other needs.
The One who alone possesses creation and giving of sustenance is the only One to rightfully be given exclusive devotion in the area of Deityship, worship, beseeching and all other forms of worship. No one - neither Prophets nor angels nor anyone else - has any power to guide hearts or remove calamities except Allah Most High.
Affirmation of Al-'Illa and the wisdom behind Allah's actions and rulings. Since He does them intentionally and wilfully, there is of necessity a reason and a wisdom behind all of Allah's actions and rulings.
A sign of those for whom Allah has decreed belief is an openness and softness of the heart to receive and contemplate the message of Islam followed by a joyful acceptance of it and an easy and willing submission to all of its dictates.
A sign of those for whom Allah has decreed disbelief is the constriction and difficulty of the heart to listen to the message of Islam followed by a stubbornness and unwillingness to contemplate its message and a perception of the practice of Islam as a heavy burden.
Allah directs the hearts of his slaves in whatever way He wishes. (The Prophet (saws) used to make Du'a to Muqallib Al-Quloob i.e., He who turns hearts over.
That there are signs which indicate those for whom faith has been decreed and those for whom disbelief has been decreed.
Whoever feels that Allah has blessed him with expansiveness of breast to accept Islam and submit easily to its teachings should constantly express gratitude to Allah and beseech Him to grant him steadfastness on the path until death.
Question: There are four logical possibilities of the presence of either or both of Allah's wills in any event. Name and describe the four possible combinations and give examples for each.

Allah's Attribute Of Love

{And spend in the path of Allah and do not cast yourselves to destruction with your own hands and practice Ihsaan. Verily, Allah loves those who practice Ihsaan.} Al-Baqarah/195
[Note: Read 5:41 which speaks about hypocrites and some of their allies first.]
{Constant listeners to lies, constant devourers of the forbidden. So, if they come to you, judge between them, or turn away from them. If you [decide to] turn away from them, they will not harm you in the least. And, if you [decide to] judge between them, judge between them with in equity. Verily, Allah loves those who judge in equity.} Al-Maidah/42
{How could the associationists have a pact before Allah and His Prophet?! Except those with whom you made a pact at the Sacred Mosque: as long as they live up to their pledges to you, live up to yours to them, verily, Allah loves the people of Taqwa.} At-Tauba/9
{They ask you about menses. Say: It is unclean, so withdraw from women during their courses. And do not approach them until they have become clean. Then, when they have purified themselves, go to them from where Allah has ordered you. Verily, Allah loves those who ever turn to Him in repentance and He loves those who ever purify themselves.} Al-Baqarah/222
{Say: If you [truly] love Allah, then follow me that Allah may love you and forgive you your sins. And Allah is Forgiving, Merciful. * Say: Obey Allah and obey the Prophet. Then, if they turn away [know that] Allah loves not the disbelievers.} Aal-Imran/31-32
In these verse is the proof of Allah's attribute of love. Love is one of the attributes of Allah's actions (u>As-Sifaat Al-Fi'liya). There can be no doubt about this attribute of Allah as is clear from the Qur'an, the Sunnah, and the Consensus of the beginning of the Ummah of the Muslims. His love is called just that, and is of a nature appropriate to His Greatness and Perfection. It cannot be compared to human love except in name, since Allah said about himself: {There is nothing like unto Him, and He is the Hearer, the Seer}. This is the case with all of Allah's attributes, both those of His Essence and those of His Actions.
The linguistic derivation of the work for love (Hubb) contains the meanings of things being consistently together, and steadfastness. Thus is is said that a camel Ahabb (the same verb as the one meaning loves) when it sits down and is quiet. Thus, one who loves is constant in the remembrance of the object of his love, and his heart is steadfast in its love with not desire to move away from it or to shift it to another.
Among the evidences of the Sunnah for Allah's attribute of Love is the following sahih hadith narrated by Ahmad:
Three Allah loves, and three Allah hates: a man who faces the enemy along with a group [of mujahideen] and continues to face them until he either is killed, or opens a way for his companions; a group of people who press on in their journey until they yearn to touch the ground (i.e. sleep), and so they stop. Then one of them takes himself off to one side and continues praying until he wakes his companions to continue their journey; and a man who has a neighbour who harasses him and who is patient with his neighbour's torments until they are separated by death or journey. As for those whom Allah hates: a businessman who ever swears by the truth of his claims; a poor person who is arrogant; and a stingy person who is ostentatious and boastful about what he gives.
Ibn Taimia said: The people of the Sunnah and Al-Jamaa say that Allah loves and is pleased, as the Qur'an and the Sunnah have clearly shown. They further say that Allah's love and his pleasure (or acceptance) is more specific than His Will. Thus, Allah does not love disbelief or any forms of corruption and disobedience nor does he accept it, even though all of these things fall under His Will and His Decree as does everything in the creation.