Qur’anic Definition of Faith

 Qur’anic Definition of Faith

Sami Saeed

As man delves into his own self and contemplates on the universe, he is irresistibly drawn towards certain basic realizations which point to the reality of God. The universe is a vast mechanism of infinite complexity. Man has limited vision and potentialities. There are many areas of life and dimensions of the universe which defy his understanding. Man cannot comprehend the universe in its entirety, much less control it.

Islam as a creed is woven around a set of beliefs, concepts and principles. Foremost among these are unity of God (Tauheed), finality of prophet-hood (Nabuwwat) and life after death (Akhirat). The tenets of faith are not figments of imagination supported by supernatural sanctions but emanate from deeper levels of human thought and experience.

This is how the Qur’an interprets the basic articles of faith (Iman). Human awareness springs from a sense of being which is inherent in man and his contemplation of the physical universe. The Qur'an dwells on the reality of human consciousness generated by an interaction between the inner self of man and the outer world of nature. Sura Zariyat states:

“On earth, and in yourselves, there are signs for firm believers. Can you not see?" (51 :20)

Basic Realizations:

As man delves into his own self and contemplates on the universe, he is irresistibly drawn towards four basic realizations which point to the reality of God. First, the universe is a vast mechanism of infinite complexity. Man has a limited vision and potentialities. There are many areas of life and dimensions of the universe which defy his understanding. Man cannot comprehend the universe in its entirety, much less control it. Sura Yunus states:

“The unbelievers ask: Why has been no sign given him by his Lord? Say: Allah alone has knowledge of what is hidden... It is He who guides you by land and sea. You embark and as you set sail, rejoicing in a favourable wind, a raging tempest overtakes you... You pray to Allah with all fervour: Deliver us from this peril and we will be truly thankful. Yet when He has delivered you, you commit evil in the land and act unjustly. Men, it is your own souls that you are corrupting." (10:20-23)

Second, beneath the complex exterior of the universe lies a design, a pattern, a system. The Qur’an dilates on the impeccable order of the universe as a sign of Divine Being who presides over it. This is described as Hikmat. Says Sura Yasin:

“The sun hastens to its resting place; its course laid for it by the Mighty One, the All-Knowing, We have ordained phases for the moon, which daily wanes and in the end appears like a bent and withered twig. The sun is not allowed to overtake the moon, nor does the night outpace the day. Each in its own orbit runs" (30:40-43)

Cosmic design:

Third, the universe provides for man and cater to his purposes and requirements. This fact is epitomized by the Qur’anic term Rabobiyyat as Sura Kahf states: “We spread out the earth and set upon it immovable mountains. We brought forth in it all kinds of delectable plants. A lesson and an admonition to penitent men. We send down blessed water from the sky with which We bring forth gardens and the harvest grain and tall palm trees laden with clusters of dates, a sustenance for men...” (50:7-11).

Fourth, the universe holds out many benefits to man which are not accidental but form part of the cosmic design. This aspect of universal experience is embodied in the Qur‘anic term Na’mat. The mercy of God Who has made the universe as the abode of man is not only unlimited but also continuous. The boundless mercy and munificence of God is symbolized by the term Rahman while its continuity and timelessness, by Rahim. These attributes of God echo throughout the Qur'an.

The awareness generated by human contemplation of the universe underpins the reality of God. Deep down the recesses of human psyche lies the evidence of a reality higher than man himself. The objective universe offers many hints and clues for the existence of a mighty power. Sura lkhlas demonstrates the uncompromising monotheism of Islam. It is a sublime paean to the unity of God: “Say: He is Allah, the One! Allah, the eternally Besought of all! He begetteth not nor was begotten. And there is none comparable unto Him” (112:1-4)

Sura Nur highlights by a vivid image of the omniscience of God: “Allah is the Light of the heavens and the earth, the similitude of His Light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star... whose oil would almost glow forth (of itself) though no fire touched it. And Allah speaketh to mankind in allegories, for Allah is Knower of all things". (24:35).

The concept of prophet-hood flows from the concept of God with irresistible logic. God, who is the Creator and Sustainer of man, enjoins upon him a certain way of life. Sura lqraa states: “Read: And thy Lord is the Most Bounteous, Who teacheth by the pen, teacheth man that which he knew not" (96:2-5)

Principles of Life:

The values and principle of life which God has framed for the guidance of man are communicated through revelation. The Prophets are the messengers of God and teachers among men. They convey by word and deed the infallible message of God. The message of God was conveyed to man gradually. Islam marked the perfection of divine communication and its apostle Mohammad (ﷺ) embodied the finality of prophet-hood.

Although the fundamental beliefs of Islam are rooted in the introspective reaches of human personality and the many splendoured reality of the physical universe, there are many queries and questions which agitate the mind and require a satisfactory answer. The prophets disabused the minds of men of erratic beliefs and mistaken notions.

History bears proof of many societies which were so sunk in abysmal ignorance and superstition as to disallow any opportunities of contemplation. The Prophets admonished such people to the right path and exposed their misconceptions. Sura A'raf stipulates:

“Those who follow the Prophet who can neither read nor write... he will enjoin on them that which is right and forbid them that which is wrong... Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful”. (7:157)

Mission of Prophets:

The Prophets drew the attention of ignorant and confused men to the reality of God and enlightened them with the divine message. They were not day-dreamers but men of action who braved with courage and steadfastness the opposition of the uninformed. They were dynamic persons who changed the destiny of man by conviction and consistency. They were not closeted away from the ordeal and the challenge that their environment posed. The prophets brought despairing men a message of hope and infused them with a noble purpose.

How would the prophets be recognized? The Qur’an states that the first man on earth was a prophet, therefore, he needed no proof of himself. Thereafter, every prophet foretold the signs of his successor. Jesus told his people that he was the messenger of God as proclaimed to them by Moses. The Bible contained many hints and references about the advent of Muhammad (ﷺ). The chapter captioned “Matthew” in the New Testament contains many statements about the prophet who would follow Jesus. Prophesy reached its perfection and came to fulfillment in Muhammad (ﷺ).

The Qur'an guarantees the triumph of good represented by the Prophet over evil embodied in ignorant persons whom he confronts with the divine message. The prophets overcame by faith in God and personal resilience the storm of opposition raised by vested interests they sought to abolish. Those who persisted in evil despite the warning and admonition of the apostles were exterminated from the face of the earth by natural calamity. The Qur’an is unambiguous on this point:

“Those that oppose Allah and His Apostle shall be brought low as have been before them. We have sent down clear revelations. A shameful punishment awaits the unbelievers" (58:14)

Akhirat (Hereafter) is another cardinal concept of Islam. It has a rationale in human experience. Man has limitless desires and aspirations. His soul craves for the infinite. He has a natural urge to transcend the confines of time and space and rise above the transistorizes of life. The belief in Akhirat fulfils human promptings for an eternal life; it provides a point of certainty in the shifting sands of change. Sura Hadid focuses on the human quest for the eternal:

“Know that the life of this world is only play, and idle talk, and pageantry... as the likeness of vegetation after rain, whereof the growth is pleasing to the husband-man, but afterward it drieth up and thou seest it turning yellow, then it becometh straw” (57:29).

Secondly, human beings live as communities. Social life entails a system of rights and responsibilities. No society exists in a perfect form. Exploitation of man by man is a fact of life. The short span of life and human ways of doing things prelude the possibility of dispensing perfect justice. How can a person responsible for massacre be punished in this life? These facts provide a rational basis for belief in the Hereafter. The Al-Qiyamah is variously described by the Qur'an as the day of judgment, the day of reckoning, the day of sorting out: "(And) to! those who believe and do good works are the best of created beings. Their reward is with their Lord..." (98:7).

Accountability:

The concept of accountability embodied in the Hereafter also has another basis. If God has offered men certain benefits and privileges, why should man not be accountable for his deeds? Sura Naba recounts the gardens of luxurious growth given to man and draws attention to the day of sorting out:

“Did We not spread the earth like a bed and raise the mountains like pillars?... We built above you seven mighty heavens and placed in them a shining lamp. We sent down abundant water from the clouds, bringing forth grain and varied plants and gardens thick with foliage. Fixed is the Day of Judgment. On that day, the Trumpet shall be sounded and you shall come in multitudes. The gates of heaven shall swing open and the mountains shall pass away like vapour" (78:3-12).

The Qur'an makes a cogent and convincing statement that the articles of Islamic faith are rooted in human observation and experience. It demonstrates in clear and lucid terms that the roots of religious faith lie in the basic awareness of man and the realities of human experience.