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Imaan- Islamic Faith:

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Imaan- Islamic Faith:

Post by Taalibah on Thu Apr 16, 2009 9:30 am

PART 1

Assalamu Alaykum.


We shall InshaAllah be posting up the book Kittabul Imaan in parts. This book is published by Young Mens Muslim Association, SA.
May it help us understand who we are and what exactly Imaan and kufr is. And May we benefit receive guidance by reading, so that we can become better Muslims, InshaAllah.

Ameen.

[center]


INTRODUCTION

[center]"It is He Who has created you. Howeer, (inspite of this) some among you are kaafir and some among you are Mu'min."

Ayat 2 Surah Taghaabun


"Whoever practises righteous deeds, be it male or female, while he (or she) is a Mu'min, verily, they (Believers) will enter Jannat."


Ayat 124 Surah Nisaa



"Those who are kaafir- their good deeds are like glittering sand in a plain, which a thirsty man thinks to be water (i.e. like a mirage). But when he reaches it, he finds it to be nothing..."


Ayat 39 Surah Noor


The first Aayat cited above asserts that mankind is divided into two groups, viz., Kaafir and Mu'min. The kaafir or unbeliever is the one who is ungrateful to Allah Ta'ala. His transgression is rebellion and treason against his Creator. For the kuffaar, the punishment is severe. The Qur'aan Shareef says:


''And for the kaafireen is a disgraceful punishment."

(Aayat 90 Surah Baqarah)



About the disastrous punishment awaiting the kaafireen, the Qur'aan Shareef says:


"They (the unbelievers) will remain therein (in the Fire) forever. The punishment will not be lightened for them ... "


The Mu'min or believer is the one who is grateful to Allah Ta'ala. He submits to the command of Allah Ta'ala. For the Mu'mineen, the reward is great. Lofty mansions, peace and perpetual happiness are in store for Believers. The Qur'aan Shareef says:
"Those who have Imaan and practise righteousness, they will be in the Gardens of Paradise. "

(Aayaat 22 Surah Shuraa)


It is abundantly clear from the second aayat cited at the beginning, that righteous deeds are acceptable to Allah Ta'ala only if Imaan is present. Without Imaan, righteous deeds arenot accpted for reward in the Akhirah, hence the aayat says "While he (or she) is a Mu'min". Thus the basis of acceptable virtuous deeds is Imaan. Entry into Jannat -Najaat in the Aakhirah- is dependant on Imaan according to the Qur'aan Shareef.

The third aayat cited at the beginning states explictly that righteous deeds of the Kuffar are of no significance in so far as the Aakhirah is concerned. Righteous deeds on the foundations of kufr resembles mirage. Such righteousnesss is not acceptable to Allah Ta'aaala.

We realize from the Qur'aan Shareef and Ahadith that the most valuable treasure is Imaan and the greatest clamity is Kufr. Everlasting bliss is the result of Imaan while everlasting damnation is the consequence of kufr.

What is Imaan and what is Kufr? It is of vital importance to understand properly the Islamic conceptions of Imaan and Kufr. A thorough understanding of these two concepts is thus imperative.

In these times of liberalism, ignorance and materialism great havoc has been wrought to pure Imaan of numerous Muslims not versed in Islamic knowledge. The modernists, havily influenced by westernism with its accompaniment of kufr theories, have thrown many Muslims into confusion and doubt by attributing fanciful interpretations to Imaan. The clear, explict and well-defined Islamic concept of Imaan has been made to appear as an ambiguous concept- a wide and undefined concept capable of incorporating all theories and views of kufr. On the basis of such ambigous Imaan, one subscribing to kufr rwmains a Muslim in opinion of modernists.

In view of this lamentable situation, there is dire need for a thorough explanation of the Islamic concepts of Imaan and kufr so that Muslims become aware of the snares of deception strewn about them - snares which will entrap them, destroy their Imaan and their Aakhirat. This book, Kitaabul Imaan, by the grace of Allah Ta'ala, presents the correct Islamic meanings of Imaan and Kufr. In our opinion great advance in combating kufr will be made if Kitaabul Imaan is introduced to Madressah children. A child thoroughly grounded in the details of Imaan will, Insha'Allah, remain firm in Imaan when later exposed to the incessant torrents of kufr theories and kufr practices which accompany western education and technology.

Imaan is a very delicate entity. Its development and adornment are dependent on steadfast and constant adherence to all aspects of the Shariah. Hence, it will be observed that in almost all instances where Imaan is mentioned in the Qur'aan Hakeem, it (Imaan) is coupled with A'maal-e-Saalihaat (virtuous deeds), e.g.

"Those whq have embraced Imaan and practised righteous deeds, for them is Bliss and a beautiful (i.e. successful) Return (back home to Jannat)."


Minus virtuous deeds, Imaan is shorn off its glitter and vitality. It is weakened dismally. It is for this reason that Muslims in our day, bereft of piety and deficient in Imaan, behave with utter recklessness in the utterance of statements and conclusions - views and opinions which are in conflict with Imaan and Islaam. By entertaining and uttering the notrieties of liberalism spawned by western material education, Muslims not only violently jar their Imaan, but in fact destroy and eliminate it. This destruction of Imaan manifests itself at the time of maut (death).

At times we find even a pions man, towards the end of his life, committing Kufr or on the threshold of maut he utters Kufr and dies as a Kaafir. People are surprised by such a calamitous event since the dying man was known to be a man of piety. What then induced him to utter Kufr at the moment of his meeting with Allah? What caused him to ruin his everlasting salvation after a lifetime of piety? In fact, his Kufr was not a last moment development. He did not in reality become a Kaafir at the end of his life. He was indeed a life-long Kaafir even though he performed Salaat, paid Zakaat, performed Hajj and fasted. He had no Imaan in his heart. His Imaan was eliminated long ago by his beliefs of Kufr. Now at death the futility of his righteous deeds and the kufr latent in him became manifest. He was merely constrained by the reality of the post-maut realm to proclaim his hidden Kufr. It was finally revealed that his "righteous" deeds were nothing but mirages as The Qur'aan Majeed says:

"Those who commit kufr, their (righteous) deeds are like glittering sand in a plain. A thirsty man thinks it to be water, but when he reaches there, he finds it to be nothing..."


May Allah Ta'aala protect out Imaan. Rasulullah (Sallallahu Alayhi Wasallam) said:

"Imaan is suspended between hope and fear."


Last edited by Talibah on Mon Apr 20, 2009 11:13 am; edited 1 time in total

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Imaan- Islamic Faith (Part 2)

Post by Taalibah on Mon Apr 20, 2009 9:50 am

PART 2

DEFINITION OF IMAAN


In terms of the Shariah the two words, Imaan and Islaam, are inextricably interwoven. The Shar'i meaning of the one is incomplete without the meaning of the other. The two terms are complementary. The one is a necessary corollary of the other. The existence of the one is dependent on the existence of the other. Negation of the one implies the automatic negation of the other. A proper understanding of Imaan is, therefore, possible only by a study of the Shar'i definition of both words and their interrelationship to one another.

Literal Meanings

Imaan literally means:

'to verifv, to accept, to attest with the heart'


The acceptance by the heart with conviction is termed Imaan in the literal sense. Hence, Imaan is a state or an internal (Baatini) condition.
Islaam literally means:

"to submit oneself to another; to make oneself IowIy in the presence of another. "

In the literal sense, therefore, Islaam is an external (Zaahiri) state in which a display or demonstration of the internal (Baatini) condition is made.

These literal meanings of the two words have their share in the Shar'i definition of Imaan and Islaam. Basing the technical (i.e. the Shar'i) meanings on the literal meanings. Imaam Abu Muhammad Mas'ud Baghawi Rahmatullah May says:

"Nabi (SaIIaIlahu Alayhi Wcrsallam) defined Islaam as the name for external acts and Imaan as the name of the internal beliefs."




TECHNICAL OR SHAR'I MEANING


For all practical purposes, Imaan and Islaam mean one and the same thing. Allamah Taftaazaani Rahmatullah Alay in Sharhul Aqaa-id states:

"lmaan and Islaam are one thing."

Imaam Subki Rahmatullah Alay explaining the inter-relationship between Imaan and Islaam, says that although IsIaam applies to outward submission inward Imaan is a prerequisite or a condition (shart) for its (Islaam's) validity. Similarly, although Imaan applies to inward submission (inqiyaad baatin), outward submission is essential for it. It will now be clear that Islaarn minus Imaan and Imaan without Islaam are of no consideration in the Shariah. Allamah Zubaidi Rahmatullah Alay states that the *Ashaa'irah and Hanafiyah are unanimous on this view (* Ashaa'irah: Imaam Ash'ari (Rahmatullah alayhi) is the Imaam in Aqua-id (Beliefs) whom the Hanafi's follow.). The unity of the Shar'i conception of the two words is amply borne out by the following statements which appear in Sharhul Aqaa-id:

"In the Shariah it is not proper, to proclaim the same person to be a Mu'min but not a Muslim or a Muslim but not a Mu'min."

"The one is inseparable from the other because of the unity of conception."


In short Imaan cannot be divorced from Islaam nor Islaam from Imaan.
The accepted and popular definition of Imaan is:

"Acceptance with the heart and declaration with the tongue. "

Thus, in terms of the Shariah, Imaan, viz. (that Imaan requisite for proclaiming one a Muslim) consists of two fundamentals:
1. To accept with the heart.
2. To declare with the tongue what has been accepted with the heart.

Should anyone of these two fundamentals be lacking, one will not be called a Muslim in the terminology of the Shariah.

DIFFERENCE BETWEEN THE TWO FUNDAMENTALS


Of the two fundamentals of Imaan or Islaam, acceptance with the heart (Tasdeeq bil Qalb ) is the primary one, having greater importance, than declaration with the tongue (Iqraar bil Lisaan). There is absolutely no possibility of the first fundamental, viz. Tasdeeq bil Qalb, ever being waived whereas the second fundamental, viz. Iqraar bil Lisaan, can at times be waived, e.g . the circumstance of torture. Under torture concealing one's Imaan by refraining from declaration with the tongue or by rejecting with the tongue will be permissible on condition that acceptance with the heart remains intact.

THE EFFECT OF THE EXISTENCE OF ONLY ONE FUNDAMENTAL


One who fulfils the first fundamental of Tasdeeq bil Qalb (acceptance with the heart) but refrains from the second fundamental of Iqraar bil Lisaan (declaration with the tongue) will be a Mu'min by Allah. However, in terms of the Shariah and in relation to this world he will not be called a Mu'min or Muslim. On the other hand, one who subscribes to Iqraar bil Lisaan while refraining from Tasdeeq bil Qalb will be a Kaafir by Allah Ta'ala, and in relation to the world he will be a Mu'min in the same category as a Munaafiq.

THE MEANING OF TASDEEQ (ACCEPTANCE)


Tasdeeq literally means firm acceptance and belief with the heart. A person who believes in the existence of a Creator without accepting the specific injunctions, e.g. Aakhirah, Malaa-ikah, Qur'aan, etc, will be devoid of Shar'i Tasdeeq or what is called, Imaan-e-Istilaahi (the technical Imaan envisaged by the Shariah). Such general and undefined acceptance is mere Tasdeeq-e-lughwi (literal acceptance) which does not qualify one to be a Mu'min or Muslim, neither in terms of the Shariah as applicable to man on this earth, nor in relation to Allah Ta'aala.

SHAR'I MEANING OF TASDEEQ.


The Shar'i meaning of the Tasdeeq which is the primary fundamental of Imaan is stated in 'Sharhul Aqaa-id' as follows:

"The acceptance of all that which Muhammad (Sallallahu Alayhi Wasallam} brought from Allah Ta'ala. "


Thus Tasdeeq in the Shariah is to accept with the heart all and everything conclusively proven to have been delivered to the Ummah by Muhammad (Sallallahu Alayhi Wasallam) from Allah Ta'ala.

When this is the meaning of Shar'i Tasdeeq, it will be readily understood that the conception of Istilaahi (technical) Imaan or Shar'i Imaan is not confined to the acceptance of a few beliefs, tenets, laws or injunctions or the acceptance of a part of what has been brought by Muhammad (Sallallahu Alayhi Wasallam). Such partial acceptance is not the full Tasdeeq demanded by Shar'i Imaan.

Man will discharge his obligation of Shar'i Tasdeeq by acceptance, in a concise (Ijmaali) form, of whatever Rasulullah (Sallallahu Alayhi Wasallam) brought from Allah Ta'ala. A concise acceptance qualifies man to be a Shar'i Mu'min or Muslim.

"Concise" in the context of Imaan's validity means the acceptance in the heart of all and everything in a single statement without the necessity of outlining or enumerating the multitude of details brought by Rasulullah (Sallallahu Alayhi Wasallam). In other words, to affirm and believe with the heart:
I accept all and everything brought by Muhammad (Sallallahy Alayhi Wasallam), is sufficient to obtain discharge from the obligation of Imaan. This single sentence of affirmation by the heart is then the meaning of concise. It has no other meaning - no other construction or interpretation. It does not at all mean partial acceptance or acceptance of the beliefs, commands and prohibitions in general minus their details. Thus, if someone proclaims the concise formula of Imaan, declaring his Tasdeeq while at the same time refuting any detail which is conclusively established to be the teaching of Rasulullah (Sallallahu Alayhi Wasallam), such "concise" Imaan and Tasdeeq are not valid and the proclaimer of such partial Tasdeeq, will not be a Mu'min nor a Muslim.
An example of such incomplete and invalid Tasdeeq or Imaan is of a person rejecting the finality of Rasulullah's (Sallallahu Nayhi Wasallam) Risaalat (office of Rasool or Nabi) while affirming the truth of his Risaalat. Such an acceptance or Tasdeeq does not make one a Muslim or a Mu'min. Similarly, a person who accepts the decree of Salaat, but denies, for example, the posture of Sajdah, will not be a Muslim or a Mu'min.

From this explanation it shall be clear that the concise affirmation and assertion of Imaan are the essence of Imaan, which comprehends each and every detail taught by Rasulullah (Sallallahu Alayhi Wasallam). Another way of putting it is that concise Tasdeeq is in relation to words, the conception of which is comprehensive.

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Imaan- Islamic Faith Part 3

Post by Taalibah on Sun Apr 26, 2009 9:36 pm

Part 3

THE VERBAL ASSERTION OF CONCISE IMAAN.


The following is the Shar'i formula of the verbal assertion (Iqraar-bil-Lisaan) of Imaan:

There is no God but Allah. Muhammad is the Rasool of Allah.

This is Imaan or Islaam in a nutshell in the concise form. The affirmation by the heart of this concise or brief formula (known as Kalimah Tayyibah) and its verbal assertion render the person a Mu'min or a Muslim.
Since this brief Kalimah or statement is a comprehensive, allembracing and multi-dimensional conception and not an undefined and ambiguous concept, the Shariah makes imperative the acceptance of Allah and the Rasool - the two fundamental constituents stated in the concise formula - in the defined and restricted form elaborated by Rasulullah (Sallallahu Alayhi Wasallam). Any meaning or interpretation short of the Shar'i concept of Tasdeeq is neither Imaan nor Islaam.

THE USOOL (PRINCIPLES) OF DEEN


The entire structure of the Deen of Islaam, i .e. of hnaan, is based on THREE fundamental principles which are known as Usool-e- Deen. These three Usool are:

TAUHEED: (The doctrine of Allah's Unity)
RISAALAT: (The doctrine of believing in a Nabi).
AAKHIRAH: (The doctrine of the Hereafter).

These principles will be discussed in detail in the ensuing pages. The deen having three Usool should not be construed to mean that belief in only those three doctrines makes one a Muslim. These
three principles are common to the deen brought by all the Ambiya (alayhis salaam) from Aadam (alayhis salaam) to Muhammad (Sallallahu Alayhi Wasallam). The Shariat of each Nabi and Rasool was based on these three Usool.

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Imaan- Islamic Faith Part 4

Post by Taalibah on Tue Apr 28, 2009 8:16 am

Part 4

THE POSITION OF AML (PRACTICE) IN ISLAAM


Am1 or practice broadly speaking signifies the external dimension of Imaan or Islaam. It refers to practice - to righteous deeds and abstention from prohibitions. It covers the physical acts of the body regarding virtue and vice. Am1 is of the greatest importance for the cultivation, nourishment and development of Imaan. In the absence of Aml, Imaan remains stunted, withered and shorn of vitality and spiritual effulgence and glitter (Noor). For the progress of Imaan, the existence
of Aml is imperative. The role of Am1 is to develop Imaan into perfection. While Aml is vital for the development and perfection of Imaan it is not a fundamental constituent in the nature of Imaan or Tasdeeq. Aml is not an integral part of Imaan. Aml is, therefore, not conditional for the validity of Imaan although it is conditional for its development and perfection. This should not be understood to mean that the non-acceptance of Aml does not negate Imaan. Rejection of Aml is apart from non-excecution of Aml. Rejection of Aml will destroy Imaan whereas non-execution of Aml will weaken Imaan, not negate Imaan, e.g. rejection of Salaat will negate Imaan. However, if Salaat is accepted as Rasulullah's (sallallahu alayhi wasallam) teaching, but is not practically executed, Imaan will be intact, albeit deplorably weak. Since Aml is not a fundamental constituent part of Irnaan, a person will remain a Muslim or a Mu'min even if he does not execute the practical side of Islaam as long as he subscribes to the Tas'eeq of the Shariah. Such Tasdeeq or Imaan as stated earlier exists with the concise assertion, viz. the Kalimah.

HUKM (EFFECT) OF IMAAN


The effect (hukm) of Imaan together with Aml is first and immediate Najaat (salvation), i.e. immediate entry into Jannat in the Aakhirah (Hereafter).
The effect (hukm) of Imaan without Aml is delayed or postponed Najaat, i.e. the denial of immediate entry into Jannat. Immediate entry into Jahannum becomes incumbent* (Incumbent in this context does not mean obligatory on Allah. Allah Ta'ala does not act under impulsion as Shi'i doctrine teaches.). It is entirely a different matter if Allah Ta'ala decides to forgive any non-practising Muslims and grant them immediate Najaat. That is His Prerogative, Mercy and Generosity and is not within the scope of the Sha'ri Hukm of Imaan bilaa Am1 (Imaan without practise).

THE ISLAAMIC BELIEF IN ALLAH


Belief in Allah is not confined to belief in the mere existence of a Creator. This belief necessitates the affirmation of Allah Ta'ala with all His Attributes in the way in which these are expounded in the Qur'aan and Hadith. A conception of a Divine Being differing from the Islaamic conception of Allah will not be belief in Allah Ta'ala.

ISLAAMIC CONCEPTION OF ALLAH


Allah Ta'ala is The Being Who is Waajibul Wujood which means that His existence is by Himself, i.e. He is self-existent. His existence is absolutely independent of all things. He is Waahid, i.e. He is absolute unity in that it is impossible for the concept of Waajibul Wujood to apply to any other being, it being exclusively His attribute.
He is Qadeem, i.e. there is no beginning for His existence. In other words, He is eternal. He is Qaadir (omnipotent - All Powerful); Hayy (Alive); Aleem (one of knowledge); Baseer (the one who sees); Samee' (the Hearer); Mureed (the one who wills). He is Mutakallim (one who speaks).
Allah Ta'ala has neither form or shape nor body. He does not subsist in any substratum. Nothing can contain Him, but He encompasses everything. He does not consist of particles or atoms. He has no constituent parts and He has no limits. He has no end;
He has no comparison and He has no properties and states such as colour, taste, odour, coldness, moistness, dryness.
Time does not pass over Him. Nothing, down to the slightest detail, is beyond His knowledge and power. He is aware of all the details and particulars of every atom and of all things in creation.
He does not beget nor was he begotten.
He is the Sustainer, the Nourisher and the Controller of all creation. He is the Overseer, the Guard and the Protector of all and everything, from the greatest creation down to the minutest atom. His Control, Command and Knowledge extends simultaneously and perpetually over every single aspect and atom of creation. Not a leaf blowing in the breeze, blows without His command, control and knowledge. AU things operate by His direction.
He creates and annihilates according to His Will and Wisdom. All His actions are based on Wisdom - on infinite divine Wisdom and not human wisdom.
Creation can never comprehend Him. He is beyond description and conception. No mind can ever conceive or comprehend Him. He is recognizable only by the manifestations of His Attributes.
He never tires nor does He sleep. He is above human qualities and free of all weaknesses and defects. His State is the same at all times. No change ever occurs Him. Nothing can act against or on Him. His Attributes are eternal. His Attributes are inseparable from Him.
Allah is Omnipotent. Nothing can curb or reduce His Power. His Promise is true and He will act in accordance with His promise, but His promise does not curtail His omnipotence. His promise does not reduce His Power. A promise by Allah does not mean that His power to act contrary to His promise is destroyed, e.g. Allah has created Jannat and Jahannum and has promised that these two abodes will last forever. This promise has not eliminated His power to annihilate Jannat and Jahannum, if He so wills. He is the Creator and Master of all His creation. No one can question His actions. He is The Sovereign of all creation. As the Qur'aan says:

"He does as He pleases. "

ALLAH, THE CREATOR OF ALL ACTIONS


All actions of creation are created by Allah Ta'ala, be such actions kufr or Imaan, worship or sin, obedience or disobedience . Man has no power of creation. Allah Ta'ala is the Sole Creator. However, Allah does not compel man to act. He has given man aql (intelligence) and has guided him with the mission of Risaalat(sending of Rasools to him) so that man can distinguish between truth and falsehood, virtue and vice. Allah has further granted man will (iraadah) to enable him to choose and act voluntarily in matters of truth and falsehood, obedience and disobedience. Man in this world is on a journey of trial. Recompense in terms of his actions will be in the Aakhirah. Hence, when he uses his volition to act in any particular direction, Allah Ta'ala does not restrain him, but creates the actions of his volitional choice, be such acts evil or virtuous, be they kufr or Imaan.

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