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Lecture Title Page No. Definition of faith 2. Basic principles of faith 3. The fruits of faith Basic principles of faith 1. Faith in prophets Nubuwwat and Risalat 3. The life in the Hereafter Day of judgment Definition of faith Belief in the special terminology of Islam, means to believe in the Prophets of God as such, that is to acknowledge that for our guidance God had vouchsafed to them knowledge that was beyond the range of our intelligence and understanding, and, on the basis of it, to affirm what was communicated to us by them as from God, and to accept religion brought by them as Divine religion.
Faith in Allah is based on four premises 1. Allah exists and nobody created Him. He alone is the Lord of the whole Universe. He alone is the Master and He alone is authorized to make any modifications in U.
He alone is to be exclusively worshipped and He has no associates. How can we, then deny something which is writ large on our very foreheads as the proof of its veracity Allah says. When struck with hardships and misfortune, we seek his shelter because of our faithful nature and religious instinct. There are, within us and all around us numerous proofs of His existence. Our sub conscious that is our heart, unconsciously in Him, but our conscious self, that is our reason, accepts His existence.
H e alone is the Lord of the whole Universe. The second dogma of faith is that Allah is the Sustainer of the whole Universe. It means that you have to believe from the depth of your heart that Allah alone is the Creator of the entire world. He devised such marvelous canons for all these worlds that the Scholars of medicine, chemistry, physics and astronomy, have been able to discover only a few of them.
He alone has the Full knowledge about every big or small thing of all these worlds. It is written with Him that how many leaves a tree has, what shape does a leaf carry, or how many germs float in this world and what is their size and volume and what are their constituents. He only knows how many rotating electrons an atom has, what transitory changes occur in them, what the nature of their statics and dynamics is, what forms they take and what the characteristic of their transformation are.
H e alone is the Master and H e alone is authorized to make any modifications in the universe according to H is will. Thus, He is the sustainer of the world. He gave from to everything and he looks after them. He makes alteration and changes in their conditions and character.
He has predetermined every detail and has placed such proofs in each atom of this universe that every person with sufficient reason can trace Him and seek guidance from him. This is the second dogma of faith and it is obligatory to accept it and believe it. But, does one become a believer by just accepting this as an article of faith? Someone declares before you that Allah alone is the creator of this universe and He alone is the sustainer of everything. Would you accept him as a believer just because of his declaration?
Nay, this declaration alone is not enough to be a believer, because many nations of the antiquity made this declaration. The idolaters of the Quresh, whose fetishism the prophet Muhammad repudiated and those against whom he waged Jihad, also declared Allah the God of Gods and never denied his existence.
H e alone is to be exclusively worshipped and H e has no association. When you admit that Allah exists, is the Sustainer of the worlds, is the lord of the incomparable Kingdom, then it follows out of necessity that there should be no associate with Him in worship nor should anyone besides him be worshipped in any form or shape to be construed as his adversary.
Faith in the Prophets is based on three premises 1. Islam does not discriminate between Prophets. All Prophets are human beings. Faith in the Miracles of Prophets. If a person talks insolently of any prophet or reproaches him, he violates the dictates of Islam. He reveres them all, like his own prophet SAW, without discrimination. This means that if a Jew becomes a Christian he does not undergo any loss of not believing in Moses; he rather, benefits by believing in both Moses and Jesus.
If after this, this Christian becomes a Muslim, he is not at a loss of not believing in the prophet SAW as well as believing in all the prophets and messengers. All Prophets are human beings; they are born like other human beings and die like them. They fall ill like other human beings and recover also like them.
They are not any whit different from other human beings so far as the structure of their bodies, the outward appearance of their limbs and organs, the circulation of blood and the function of the heart is concerned. They eat and drink like other human beings. It is only to indicate that they have no features of Divinity which behaves only Allah and is reserved for Him. However, in spite of being human beings, they have one distinction that the Revelation descends on them from Allah.
And, this is not an ordinary thing the earlier communities were flabbergasted when the Revelation descended upon man from Allah, on which Allah called their perplexity improper and said. A century or two ago. Occurrence which we are not used to see while happening and we consider them impossible only because of hat. Its example is the incident of Ascension or other miracles.
Certainly, the Omnipotent Allah is competent to make a thing, impossible in the ordinary circumstances, therefore. If we hear through a true report that a thing impossible under the ordinary circumstances has occurred, we will take it as a real happening and will accept it.
The short- sighted are unable to see it and the feeble —minded do not believe what they are told about it. But one endowed with vision and possessed of wisdom and comprehension know that the human life passes through stages.
There was a time when this very man was lying in the womb of his mother in a contracted and shrunken position and as breathing in this limited world of his. Is there anything like it here in this world which may be cited as example? It has. The Prophet remarked. This typifies resurrection. God will rise from the dead in the same manner. He started that practice as well and spent another week in it.
Then his uncle ordered him to repeat these words mentally, instead of orally. The man continued this practice and as a result of this he always remembered Allah and never became oblivious of Him. Allah the Independent, care free. He begot none' nor was He begotten. Al-Kahf: To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your own selves or conceal it, Allah will call you to account for it.
Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things. Al-Baqarah: Say: "If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.
So whosoever does good equal to the weight of an atom or a small ant , shall see it. Al-Zilzal: Say: "I seek refuge with Allah the Lord of mankind, 2. Al-Furqan: Al-kahaf, There is a piece of flesh in the body if it becomes good reformed the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.
Bukhari, Muslim. Anas narrated that the Prophet SAW said:"None of you believes until he loves for his brother what he loves for himself. It is reported on the authority of Anas b.
Malik that the Messenger of Allah said: None of you is a believer till I am dearer to him than his child, his father and the whole of mankind. Fear ye God, Have Taqwa and believe in His Messenger; He will give you two portions from His Mercy and will place in you light, which you will walk with and He will forgive you. Muhammad bin Ishaaq said that it means: a criterion to judge between truth and falsehood.
This explanation from Ibn Ishaaq is the most general of what has already preceded and it is a necessary consequence of it.
Since whoever has Taqwa of Allah by obeying His commands and abandoning what he has prohibited, will be given the ability to recognize truth from falsehood. Concept of Taqwa Piety Taqwa means: to cleanse or purify the heart and the soul. This purification is obtained by doing the proper acts of 'ibaadah and by avoiding sins and disobedience.
Conditions for Attaining Taqwa How does a person know that his acts of 'ibaadah are helping him to achieve Taqwa? To develop Taqwa, one must fulfill the following conditions:- 1 Ikhlaas, sincere intention that the act is performed purely for the pleasure of Allah, out of love for Him, while hoping for His reward and mercy, as well as fearing His anger and punishment if He is disobeyed.
To have the necessary knowledge of the 'ibaadah, that is being performed. To know how the Prophet Concerning Ikhlaas, it must be present both before and after performing the deed, with no riyaa or sum'ah doing things to be seen or heard by people.
Significance of Taqwa Piety in the Qur'an When we look at the various practices and teachings of Islam with regards to acts of worship, we find most of them, if not all, guiding people towards this state of Taqwa. This is why the term Taqwa is also expressed in English as God-consciousness. And when we look with regards to salah, we find Allah saying, "Establish the prayer for my remembrance.
It is when we forget Allah that Satan finds the opening, he is able to approach us, suggest evil and we fall into evil.
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