By: Dr. Mansoor Alam

We have seen (in the first part of the article) that Allah demands Iman in all of the Quran (and not in parts of it) from everyone - be they born Muslims, Jews, Christians, Sabians, or from any other religion. But the situation is critical as far as born Muslims are concerned because they are under the impression that they have Iman by virtue of their birth. Most Muslims are, in fact, Muslims because they were born in Muslim families, so much so, that a person born in a Sunni family is considered Sunni just as a person born in a Shia family is considered Shia. If they were born in Hindu, Jewish or Christian families, they will be Hindus, Jews, or Christians, respectively. In view of the prevalent belief systems then, how can a born Muslim justify his/her Iman in light of the Quran? Remember that if a person did not have the freedom to choose something, he/she is not responsible for it. So, if we (born Muslims) did not freely and consciously choose Islam, we are not entitled to it in an active sense but only in a passive sense.

Originally, all the Sahaba (R) had accepted Islam with due thought and understanding and therefore, they were among the category of true Quranic mo’mins. However, many tribes accepted Islam en masse (110:2) when Islam had become well-established as a system with rule of law in society. The Quran refers to these people as follows:

"These bedouins say that they are mo’mins. O Prophet! Tell them that you do not have Iman. You have only accepted to surrender (to Islam). Iman has not yet entered your hearts." (49:14)

[All references to the Quranic verses are from Yusuf Ali, The Holy Qur’an: Text, Translation and Commentary, New Revised Edition, Amana Corporation, Brentwood, Maryland]

We discussed earlier in detail the meaning and aspects of Iman from the Quran which sheds light as to why these bedouins should not call themselves mo’mins. If Allah does not let these bedouins call themselves mo’mins, who willingly accepted to enter Islam, how can born Muslims call themselves mo’mins, who did not accept Islam by choice and did not fulfill the requirements of Iman?

So one can easily conclude, without doubt, that Allah says Iman must involve reasoning, understanding, and full mental acceptance based on reason. However, it is easy to see what kind of an internal conflict a Muslim might endure, thinking on the one hand that he needs to utilize powers of thought and reasoning, but still in the end, needs to believe in something which is beyond sight and beyond reasoning, the ghayb. This leads many God-fearing pious Muslims to create a mental dichotomy of their inner and outer universes (spiritual and material; religious and scientific). How can this internal conflict be resolved? - Only through the understanding of what Iman-bil-ghayb really is.

Iman-bil-ghayb in verse (2:3) is usually translated as "belief in the unseen." This translation prompts many to say that the Quran requires blind faith because Allah requires us to believe in the unseen. They wrongly conclude from this that reason, intellect, understanding, thought and knowledge have no place or lesser place in Iman. As we have seen, there are numerous verses in the Quran which specifically require us to use our reason and intellect to acquire and strengthen Iman (e.g. 8:22, 7:179, 25:44, 12:108, 17:36, 10:100, 39:9, 4:82, 47:24, 38:29, and most importantly, 25:73). So, there seems to be an apparent contradiction in the Quran. But there obviously cannot be any contradictions in the Quran because Allah very clearly says in verse 4:82 that if this Quran was from other than Allah, then there would have been many contradictions in it. This means that the contradictions are in our minds and not in the Quran.

In order to remove this apparent contradiction in our interpretation of Iman-bil-ghayb, we have to focus on the meaning of the Arabic word ghayb.

Let us begin our journey.

Anything which is hidden from the eye but exists is called ghayb. If something exists as a concept but is hidden from the eye, then it is also called ghayb. Ghaabatun, refers to a thick forest in which the ground is hidden from the trees. Ghayyubaat-as-Shajar refers to the roots of a tree which are hidden in the ground and are not visible (Taj-al-Urus). A horse that reserves (hides) some of its strength in a race is called farasun ghaa’ibun and a horse that exerts and manifests (reveals) all its potential in a race is called farasun shaahidun (Lane’s Lexicon).

Thus it is necessary that something ghaa’ibun must exist somewhere although hidden from the eye. When it is exposed to the eye then it is called mash-hoodun. If that thing is not present anywhere (does not exist) then it cannot be called ghaa’ibun. This is the reason ghibatun means to backbite (to talk about the faults present in a person) in his/her absence, whereas if the backbiting is false (e.g. rumors) and not present in the person being talked about (does not exist), it is called buhtaanun, not ghibatun (Taj-ul-Urus).

If we go deeper in our investigation of ghayb, we find that there are different aspects of ghayb. Most people think of only the first aspect when ghayb is mentioned to them, and do not realize the other essential aspects of it.

Ghayb in the Divine Universe in the Divine Universe

The only way mankind can gain knowledge about the divine universe is through wahi (revelation). The ghayb of the divine universe (which can never be perceived by mankind) is what most Muslims usually think of when ghayb is mentioned to them. They mechanically repeat a list stating Allah, Heaven, Hell, etc. as examples of ghayb. Indeed, these are the truths and realities (including God’s nature and His personality) which are beyond human sense-perception, and are also referred to as "al-ghayb". The Quran says about Allah:

"No vision can grasp Him, but His grasp is over all vision. He is beyond all comprehension." (6:103)

"There is nothing whatever like unto Him." (42:11)

That is, as far as God Himself is concerned, He is beyond human comprehension and no example can be given to explain His nature and personality. Therefore, God did not ask us to close our eyes and sit in a solitary place and meditate in order to discover Him or try to recognize Him as is done in mysticism. Our finite minds cannot comprehend even the infinite time, let alone God who created time.

However, we have been given the ability to comprehend the Quran and the attributes of Allah that are mentioned therein. Some of the attributes are exclusive to God alone and no human can have a share in them, e.g. Al-Awwal (the First), al-Aakhir (the Last), al-Zaahir (the Evident), al-Baatin (the Hidden). These four attributes are expressions of God’s infiniteness (57:3). There are other attributes though, which we can understand and even emulate within human limits. For example, God is Al-Rahim (the Merciful), Al-Karim (the Generous), Al-Hafeez (the Protector), Al-Mo’min (the Provider of security), Al-Aleem (the Knowing), Al-Aziz (the Powerful) etc; so we should try (within human limits) to develop these characteristics in our own characters. But most Muslims, instead, have spent (and continue to spend) a lot of their time and energy concentrating on those attributes which are exclusive to God alone. This, in spite of the fact that Allah clearly tells us that it is an exercise in futility (as mentioned above in 6:103) -- and therefore waste of time. According to Iqbal:

"Agar na sahl hon tujh par zameen ke hangame

Buri hay mastiye adesha haa-e-aflaaki" (Transliteration from Urdu)

"If you can not face the problems of the world (with courage), then it is useless to be meditating about Heaven" (Translation from Urdu)

Allah asks us to reflect on His work (i.e., the universe) (3:190-191) and His word (i.e., his Book, the Quran) (4:82, 47:24). His signs are all around and inside us -- signs in the universe, signs in the selves of human beings, and signs presented in His Book. God’s message (His work and His word) can only be understood by reflecting and pondering His various signs. And since this reflection and pondering requires knowledge and understanding, we are constantly urged by Allah to acquire knowledge and understanding of the physical universe as well as the human universe. That is, there is no short cut to God.

Ghayb in the Physical Universe in the Physical Universe

There are many forces in the universe that are hidden from human sense-perception. As human knowledge advances, many forces that are hidden (ghayb) become revealed (mash-hood, from the root shahada). In the words of Iqbal:

"Yeh dunya da’wate deedaar hay farzande Adam ko

Ki her mastoor ko bakhsha gaya hay zauqe ‘uryaani"(Transliteration from Urdu)

"This world invites every human being to observe it, because every hidden object has been endowed with desire to be uncovered" (Translation from Urdu)

For example, the atom and its immense forces have existed ever since the universe came into existence, but they were hidden from human sense-perception. Only in the twentieth century has human knowledge advanced to the level where the atom and its immense forces have been revealed. The Quran has presented this aspect of the revelation of hidden forces as signs for the proof of its message:

"Soon we will show them our signs in the physical world as well as inside their own selves (nafs) until it becomes manifest to them that this Quranic message is the truth." (41:53)

To what does this ayah refer when it says "inside their own selves (nafs)"? This leads us to the ghayb of the Human Universe (which includes mankind’s social, political, economical, psychological, etc., spheres of life).

Ghayb in the Human Universe in the Human Universe

A farmer plants seeds in the soil. He toils in his farm, day in and day out, and provides the proper nourishment to the plants at appropriate times. He also tries to protect his farm from harmful agents. He does all these things over a period of several months and comes home empty handed every time. Someone unfamiliar with farming will laugh at him and even consider him mad because he spends his money, time, and effort and comes home empty handed. The question is, what is the driving force behind his effort? The answer is easy - his efforts have not been realized yet. But he has the firm belief that one day he is going to harvest a big crop. So, here "Iman-bil-ghayb" clearly means to have firm belief in the unseen results of ones effort. In the case of the farmer, one can say that he knows from prior experience that the result of his firm belief in farming will be a big crop, if he followed the proper rules of farming. Similarly, our Sahaba (R) struggled and persevered in the path of Islam with the firm belief that their seeds of Iman would produce results later. But unlike the farmer, there was no prior experience and knowledge about the eventual results in the case of our Sahaba (R). It was their firm faith in Iman-bil-Ghayb, i.e., "belief in the unseen results" that constantly drove them and kept them struggling and exerting in the path of Allah. If they had any doubt about the results, they would not have lifted even a single step. It should be remembered that a system produces results after it is implemented - and it takes time to implement a system. Implementers of the system must have firm faith in the "unseen results" that they will eventually come as a necessary consequence of their efforts - if they didn’t, they would not proceed further.

Knowledge of Ghayb

There is yet another fact of ghayb and mash-hood. Experts in astronomy can tell precisely when there will be an eclipse of the sun. During the age of superstition, these type of people were considered as possessing supernatural powers and were even worshipped. But now science has advanced to such an extent that very precise predictions can be made based on astronomical calculations about natural phenomena. [Unfortunately, we Muslims, even in this age, fight about using astronomical calculations in Islam].

But these kinds of predictions can be made only for objects that possess no choice or options. These objects must follow certain fixed set of natural laws. No accurate predictions can be made for creatures having freedom of choice or options.

According to Iqbal:

"Tere maqaam ko anjum shanaas kya jaane

Ki khaake zinda hay tu taabaye sitaara naheen" (Transliteration from Urdu)

"How can an astrologer know your place? You are a living dust (being) and not subject to stars" (Translation from Urdu)

One cannot even make predictions about tiny creatures what to say of human beings who have immense power and freedom of choice. This can better be illustrated by an example. Consider 20 Nobel laureates sitting around a big table, busy making predictions about objects ranging from subatomic particles to extremely large galaxies. Then a fly comes from somewhere and sits on the table. All the Nobel laureates combined together cannot predict where this fly will go next. Now, one can imagine that if for such a small creature as a fly, all the experts cannot predict what it is going to do in the future, how can future predictions be made about human beings who possess so much more power and freedom than a fly. Therefore, all those involved in predicting the future of human beings are proponents of falsehood. The Quran says that an individual cannot himself/herself say what he/she is going to do the next day and where his/her death will be, let alone predicting the future of someone else(31:34). This refers specifically to divine ghayb regarding the operation of human free will, i.e., man’s future actions. Allah says in the Quran that no one has the knowledge of ghayb except Him (27:65). He has the keys of the ghayb (6:59). Even the prophets (peace be upon all of them) did not have the knowledge of ghayb (11:31), except what Allah told them about it via revelation (3:44)(remember, knowledge of divine ghayb is only through wahi or revelation).

Since the revelation of Allah ended on our prophet (PBUH), no human being can now receive any knowledge of ghayb from Allah after him. So, anyone who claims knowledge of ghayb is, in fact, claiming prophethood. The Quran says about such people that they are guessing and conjecturing in the ghayb (18:22).

Iman-bil-Ghayb and Its Impact on Human Life

If Iman-bil-ghayb is translated as belief in the unseen God, then how does this concept impact our lives? God exists whether or not one believes in Him. If one person believes in God and another person does not believe in Him, what difference does it really make in their daily lives? There must be a tangible and observable difference, otherwise, it is meaningless to believe in God. In reality, one who believes in Allah (a Muslim) must openly display a different life, achieving and striving for goals set by Allah and shown by our Prophet(PBUH). According to the Quran, Muslims are expected to establish the world’s best nation, and thus there should be a clear difference between one who believes in Allah and one who does not. A Muslim gives witness to the truth of Islam; he is its living Shahaada (this Arabic word means to manifest, to be or make witness to). However, this accomplishment comes after some time, not immediately. That is, the results of the living shahaada remain hidden at its beginning as was the case during the early periods of our Prophet’s (PBUH) mission. This, in fact, led non-believers to question the validity of his message because the results of the Iman did not come out right away. Allah guarantees that the results which are hidden from the eyes in the beginning will definitely come, but at a later time. There is a positive and meaningful impact on the lives of those who have firm belief in the unseen results, the Iman-bil-ghayb. This is a promise from Allah and He does not deviate from His promise:

"Allah has promised those among you who acquire Iman and (under the direction of that Iman) do good work (beneficial to humanity, i.e. righteous deeds) then He will, of surety, grant them, in the land, inheritance (of power)." (24:55)

"And who is more faithful to his Covenant than Allah?" (9:111)

"The promise of Allah; Never does Allah depart from his promise." (30:6).

Thus, according to the meaning of the Arabic word ghayb, and in the context of establishing Islam as a living society (the practice), it is more meaningful to translate Iman-bil-ghayb as the belief in the unseen results of Iman (the theory -- based on reason, knowledge, and understanding).

It was mentioned in the beginning that the situation is critical for born Muslims as far as Iman is concerned. Let us see what the Quran has to say on this issue. In verse 4:136 Allah is specifically addressing those Muslims who did not consciously made efforts to acquire Iman:

"O you who believe! Acquire Iman in Allah and His messenger and the Book (the Quran) which he has sent to His messenger and the books which he has sent before"(4:136)

The people addressed here, were members of the Muslim community who had not acquired Iman with due thought and understanding. Obviously, born Muslims fall into this category, and therefore, this verse applies to them as well – as it applied to the bedouins (49:14) and to the people of the book (2:62, 2:137, 5:69) at the time of the Prophet(PBUH). When the Quran was presented to them and they were asked to follow it, they used to say that we will follow only that which has been passed on to us by our forefathers:

"When it is said to them: "Follow what Allah has revealed (i.e., Quran):" They say: "Nay! We shall follow the ways of our forefathers: "What! Even though their forefathers did not use their intelligence (to analyze what their forefathers had transmitted to them) and did not use God’s guidance (to enlighten their path)" (2:170)

The same theme is echoed in several other verses such as (5:104, 31:21, 34:43, and 43:21-24). The Quran mentions that every Prophet was greeted with similar reply (14:10, 43:22-24) when he called on his people to follow God’s revelation, e.g., Noah(7:70, 23:24); Moses(10:78, 28:36); Saleh(11:62); Sho’aib(11:87); Ibrahim(21:53-54, 26:70-76); and finally Prophet Muhammad(11:109, 34:43, 38:7)(Peace Be Upon All of Them). As long as born Muslims continue to give similar reply (that we will follow the ways of our forefathers) to the call of the Quran, to acquire Iman by conscious choice, they will be treated in the same way by Allah as the past nations. This is the law of Allah and Allah’s law does not change for any one (17:77, 33:38).

Neither born Muslims accepted Islam by their free will nor born non-Muslims accepted Kufr by their own free will. The Quran always addresses people as those who have accepted or rejected Iman (i.e., those who made a choice). Being Muslims because of accident of birth is not the same thing as accepting Islam by conscious choice. Therefore, it is essential for born Muslims to critically examine their faith in the light of the Quran, discarding all non-Quranic concepts no matter where they may have come from – from forefathers, religious scholars, or mystics etc. These non-Quranic concepts may be hidden deep down in our subconscious minds. Nevertheless, they have to be taken out before Iman can enter our minds as demanded by the first pillar of Islam: La Ilaha Illallah. Remember ! There are no mention of Sunni or Shi’a, Ahle Hadith or Ahle Fiqha, Hanafi or Maliki, Shaafa’i or Hanbali, J’aafari or Zaidi, Ithna ‘Ashri or Sash Imamia Muslims in the Quran. There are only Muslims mentioned in the Quran. The Quranic Iman can not enter a Sunni heart, or a Shia heart. It can only enter an open heart.

"And that those on whom knowledge has been bestowed may know that

the (QURAN) is THE TRUTH from your Rabb (Nourisher), so that they may acquire Iman in it and their hearts may be made humbly (open) to it."(22:54)

Thus the real challenge is: Do we have the courage and the patience to go deep down in our hearts and try to cleanse them from all types of non-Quranic concepts so that Iman can enter? Or, do we simply want to keep practicing what our forefathers have passed on to us? The choice is ours. But we better be prepared to face the consequences of that choice.

In the words of Iqbal:

"Yeh shahaadat gahe ulfat mein qadam rakhna hay

Loag samajhte hain asan hay Musalman hona" (Transliteration from Urdu)

"People think that it is easy to be a Muslim. In fact, being a Muslim is to provide proof and witness of Iman at every step" (Translation from Urdu)

There are very clear barometers mentioned in the Quran for us to measure whether or not we meet the criteria of Iman. One such criterion is mentioned in verse 3:139:

"So loose not heart, nor fall into despair. If you are mo’mins, then you will have the upper most position (over all other nations)"(3:139)

Our Prophet (PBUH) and Sahaba (R) started initially with the faith and conviction in "unseen results", the Iman-bil-ghayb and did reach the top of the world in a matter of thirty to forty years. Thus they fulfilled the criterion of being mo’mins according to the verse 3:139. We, on the other hand, have been fooling ourselves (for more than fourteen hundred years) that we have faith in Iman-bil-ghayb by simply reciting these words. No wonder, every nation has surpassed us (and we are undoubtedly at the bottom) in spite of all the wealth which Allah has blessed us with. Is it the will of Allah that we are, collectively as Muslims, in such a pitiable and degraded state in the world? Is it the will of Allah that we be punished? Or is Allah testing us? Is it the will of Allah that millions of Muslim (and non-Muslim) babies should die due to lack of medicine and food although immense wealth is floating right under their feet? What is the will of Allah and what connection does it have with Iman? And what relationship does Iman have with ‘Aml. These are serious questions which require in depth answers.

We will discuss these questions in a future article.