1 Njia ya Imani - Mfumo wa Uislamu | Quran Course

1 Njia ya Imani - Mfumo wa Uislamu | Quran Course

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1 Njia ya Imani

1 The Way to Belief

by Taqiuddin an-Nabhani8 min readViewed 98 times

Mwanadamu hufufuka (yanhaDu) kulingana na kile anachobeba cha fikra (fikr) kuhusu mwanadamu, maisha na ulimwengu, na kuhusu uhusiano wao, kwa ujumla, na yaliyotangulia maisha haya na yanayofuata baada yake. Hivyo basi, ili mwanadamu afufuke (yanhaD), ni lazima abadilishe kwa kina na kwa ukamilifu fikra yake ya sasa, na kumzalisha fikra nyingine. Hii ni kwa sababu ni fikra ndiyo inayozalisha dhana (mafaaheem) kuhusu mambo na kuziimarisha. Mwanadamu hupanga mwenendo (sulook) wake katika maisha haya kulingana na dhana zake (mafaaheem) kuhusu maisha hayo. Kwa mfano, dhana za mwanadamu kuhusu mtu anayempenda huelekeza mwenendo wake kwake. Hii ni tofauti na mwenendo wake kwa mtu anayemchukia na ana dhana za chuki. Pia ataonyesha mwenendo tofauti kwa mtu asiyemjua au asiyekuwa na dhana yoyote (mafaaheem) kumhusu. Kwa hiyo, mwenendo wa binadamu (sulook) unahusiana na dhana zake (mafaaheem), na tunapotaka kubadilisha mwenendo (sulook) wa mwanadamu aliyepotoka na kuufanya kuwa mzuri, ni lazima kwanza kubadilisha dhana zake (mafaaheem). Allah (SWT) anasema:

Man revives (yanhaDu) according to what he carries of thought (fikr) about man, life and the universe, and about their relationship, as a whole, with what preceded this life and what comes after it. Hence, in order for man to revive (yanhaD), it is necessary to radically and comprehensively change his current thought (fikr) and generate another thought (fikr) for him. This is because it is the thought (fikr) that generates the concepts about things and consolidates them. Man shapes his behaviour (sulook) in this life according to his concepts (mafaaheem) about it. So, man's concepts (mafaaheem) about a person he likes shapes his behaviour (sulook) towards him. This is in contrast with his behaviour towards a person he dislikes and holds concepts of hatred. Also he will exhibit different behaviour (sulook) towards a person he does not know or holds any concepts (mafaaheem) about. So, human behaviour (sulook) is linked to man's concepts (mafaaheem) and when we wish to change the behaviour (sulook) of the declined man and make it refined, it is imperative to change his concepts (mafaaheem) first. Allah (swt) says:

Njia pekee ya kubadilisha mafhumu za mwanadamu ni kuzalisha fikra kuhusu maisha haya ili kuweka mafhumu sahihi kuhusu maisha hayo. Fikra kuhusu maisha haya haitaunganishwa kwa tija isipokuwa fikra kuhusu mwanadamu, maisha na ulimwengu, na kuhusu yaliyotangulia maisha haya pamoja na yanayofuata baada ya maisha haya, na uhusiano wake na yaliyo kabla yake na baada yake, inapozalishwa. Hili linaweza kufikiwa kwa kutoa wazo kamili (al-fikrah al-kulliyah) kuhusu mwanadamu, maisha na ulimwengu, kwa sababu ndilo msingi wa kifikra (al-qa'idah al-fikriyyah) ambao juu yake yanajengwa mawazo yote kuhusu maisha haya. Kutoa fikra hii kamili kuhusu mambo haya ndiyo suluhisho la tatizo kubwa zaidi la mwanadamu. Tatizo hili likishatatuliwa, matatizo mengine yote yanatatuliwa, kwa kuwa yote ni madogo ikilinganishwa na tatizo kuu au yanatokana nalo. Suluhisho hili halitaleta nahDah (mwamko) sahihi, isipokuwa likiwa suluhisho la kweli linaloendana na fitra ya mwanadamu, linaloushawishi akili, na hivyo kuijaza moyo utulivu.

The only way to change man's concepts (mafaaheem) is by generating thought (fikr) about this life in order to set up the correct concepts (mafaaheem) about it. Thought about this life will not be productively consolidated unless the thought about man, life and the universe and about what preceded this life as well as what comes after this life, and its relationship with what is before and after it, is generated. This can be achieved by giving the comprehensive idea (al-fikrah al kulliyah) about man, life and the universe, because it is the intellectual basis (al-qa 'idah al-fikriyyah) upon which all ideas about this life are built. Giving this comprehensive thought (fikrah) about these matters is the solution to man's greatest problem. Once this problem is solved all other problems are solved, because they are either partial compared to the main problem or branch from it. This solution wouldn't lead to the correct revival (nahDah), unless it is a true solution which is compatible with man's innate nature (fitrah) and convinces the mind and thus fills the heart with tranquillity.

Sababu ya mambo kuwa na muumba ni kwamba mambo yanayoeleweka na akili ya mwanadamu, yaani mwanadamu, uhai, na ulimwengu, ni yenye mipaka, dhaifu, yasiyo kamilika, na yanahitaji kitu kingine tofauti na yenyewe. Mwanadamu ana mipaka, kwa sababu anakua katika kila upande hadi kikomo fulani ambacho hawezi kukipita, hivyo ana mipaka. Uhai una mipaka, kwa sababu unajidhihirisha tu katika viumbe binafsi, na kile kinachoonekana kwa hisi ni kwamba unaishia kwa kiumbe binafsi, hivyo una mipaka. Ulimwengu una mipaka, kwa sababu ni jumla ya miili ya mbinguni, na kila mwili una mipaka; na jumla ya vitu vyenye mipaka ni yenye mipaka kwa dhahiri. Basi, mwanadamu, uhai, na ulimwengu bila shaka vina mipaka. Tunapotafakari kitu chenye mipaka, tunaona kwamba si azali (isiyo na mwanzo wala mwisho), la sivyo kisingekuwa na mipaka, na hivyo lazima kiwe kimeumbwa na kitu kingine, ambacho ndicho Muumba wa mwanadamu, uhai na ulimwengu. Muumba huyu, ama ameumbwa na mwingine, au ni muumba wa nafsi yake, au ni azali (isiyo na mwanzo wala mwisho) ambaye kuwepo kwake ni lazima (wajib ul-wujood). Ni uongo kabisa kwamba ameumbwa na mwingine, kwa sababu basi angekuwa na mipaka. Pia ni uongo kwamba yeye ni muumba wa nafsi yake na kwamba hawezi kuzingatiwa kwa akili kuwa Muumba. Kuhusu kujiumba mwenyewe, matokeo yake yangekuwa ameumbwa na nafsi yake na pia anaiumba nafsi yake kwa wakati mmoja. Hili ni upuuzi tu. Basi, Muumba lazima awe azali (isiyo na mwanzo wala mwisho) ambaye kuwepo kwake ni lazima. Huyo ni Allah (SWT).

The reason that things must have a creator, is because the things which are comprehensible by the mind that is man, life, and the universe, are limited, weak, imperfect, and are in need for something other than themselves. Man is limited, because he grows in every aspect to a certain limit that he cannot surpass, so he is limited. Life is limited, because it manifests itself only in individuals, and what is noticed by the senses is that it is concluded with the individual, thus it is limited. The universe is limited, because it is the sum of celestial bodies, and each body is limited; and the sum of limited things is self-evidently limited. Thus, man, life, and the universe are definitely limited. When we ponder on the limited (thing), we see that it is not azali (eternal - limitless), otherwise it would not have been limited, and therefore, it must be created by something else, which is the Creator of man, life and the universe. This Creator, is either created by someone else, creator of himself, or azali (eternal - limitless) whose existence is indispensable (wajib ul-wujood). It is absolutely false that he is created by someone else, because he would then be limited. It is also false that he is the creator of himself and could not be rationally considered as the Creator. As for being self-created, the ramification of which would be he is created by himself and creating himself simultaneously. This is simply absurd. Hence, the creator must be azali (eternal - limitless) whose existence is indispensable. He is Allah (swt).

Kila mtu mwenye akili anaweza kufahamu kutokana na mambo yanayoweza kuhisiwa kwamba yana Muumba. Hii ni kwa sababu kinachoonekana katika vyote ni kwamba ni vyenye upungufu, dhaifu na tegemezi, hivyo hakika vimeumbwa. Kwa hiyo, inatosha kuelekeza fikira zako kwenye chochote katika ulimwengu, maisha na mwanadamu ili kuhitimisha kutoka hapo kuwepo kwa Muumba na Mpangaji. Hivyo, kuangalia kitu chochote cha angani katika ulimwengu, kutafakari upande wowote wa maisha, au kufahamu kipengele chochote cha mwanadamu, kunaonyesha kwa hakika kuwepo kwa Allah (SWT). Kwa hiyo, tunaona kwamba Qur'an inaelekeza fikira kwenye mambo haya na inamwamuru mwanadamu kutafakari juu yake, mazingira yake, na yanayohusiana nayo, na kuhitimisha kutokana na tafakari yake kuwepo kwa Allah (SWT). Hivyo mwanadamu huangalia mambo jinsi yanavyohitaji mambo mengine, hivyo hakika anahitimisha kutoka hapo kuwepo kwa Allah (SWT), Muumba. Kuna aya mia kadhaa za Qur'an zinazoeleza maana hii. Katika Surat Aali-'Imraan, Allah (SWT) anasema:

Anyone who has the mental faculty can comprehend from things that can be sensed that they have a creator. This is because what is noticed in all of them is that they are imperfect, weak and dependent, so they are definitely created. Therefore, it is sufficient to draw one's attention to anything in the universe, life and man to conclude from that the existence of the Creator and Organiser. Hence, looking at any celestial body of the universe, contemplating upon any facet of life, or comprehending any aspect of man, indicates definitely of the existence of Allah (swt). Therefore, we see that the Qur’an draws attention to these things and instructs man to ponder upon them, their surroundings, and what is related to them, and to conclude from his pondering the existence of Allah (swt). Thus man looks at things how they are in need of other things, so he definitely concludes from this the existence of Allah (swt), the Creator. There are hundreds of Qur’anic ayat expressing this meaning. In surat Aali-Imran, Allah (swt) says:

Hakika imani ya Muumba imo katika kila binadamu kwa asili. Hata hivyo, imani hiyo ya asili hupatikana kupitia hisia zake, njia ambayo haiongozi kwenye matokeo ya kuaminika wala kwenye utulivu ikiachwa peke yake. Hisia (wijdaan) mara nyingi huongeza katika imani ya asili mawazo ya kihadithi na yasiyo na msingi. Vipengele hivyo visivyo na haki ya imani huwafanya watu wapotee zaidi mbali na imani sahihi na kuwatupa kwenye Kufr na ukafiri. Ibada ya masanamu, ushirikina, na hadithi za kubuni ni matokeo tu ya makosa ya kutumia hisia. Kwa hiyo, Uislamu hauachi hisia kuwa njia pekee ya imani, ili kuepuka kumhusishia Mwenyezi Mungu sifa zinazopingana na uungu, au kumwona Mwenyezi Mungu akijidhihirisha katika vitu vya kimwili, au kudhani kwamba inawezekana kumkaribia Yeye kwa kuabudu vitu vya kimwili, hivyo kuongoza kwenye Kufr au shirk, au kwenye udanganyifu na ushirikina, yote hayo yakiwa yamekataliwa na iman ya kweli. Ndiyo maana Uislamu unalazimisha matumizi ya akili pamoja na hisia, na unamlazimu Muislamu atumie akili yake kumwamini Mwenyezi Mungu, na unakataza kuiga katika ‘aqeedah. Kwa hiyo, Uislamu umeifanya akili kuwa hakimu katika iman kwa Mwenyezi Mungu na umekataza kuiga katika ‘aqeedah. Allah anasema:

Indeed, belief in the Creator, is natural in every human being. However such innate belief comes through his emotions, a path that neither leads to trustworthy results nor to stability if left alone. The emotions (wijdaan) often add mythical and unfounded ideas to the original belief. These unwarranted elements of belief cause one to further stray from the correct belief and catapults one into Kufr and infidelity. Idolatry, superstitions, and mythology are but a result of mistakes of using emotions. Therefore, Islam does not leave the emotions as the only way to belief, so as not to ascribe certain attributes contradictory to deity, or to consider Allah incarnated in material substances, or to perceive the possibility of drawing closer to Him through worshipping material objects thus, leading to Kufr or shirk, or to delusions and superstitions all of which are renounced by true iman. That is why Islam compels the use of the mind with the emotions and obliges the Muslim to use his mind to believe in Allah and forbids imitation in ‘aqeedah. Therefore, Islam assigned the mind as the arbitrator in iman in Allah and forbids imitation in ‘aqeedah. Allah, says:

Licha ya wajibu wa kutumia akili ili kufikia imani sahihi kwa Allah (swt), mwanadamu hawezi kufahamu mambo yaliyo nje ya mipaka ya hisia zake na uwezo wake wa kiakili. Hii ni kwa sababu akili ya mwanadamu imefungwa ndani ya mipaka isiyoweza kuvukwa, bila kujali inavyokua na kuendelea kukua, hivyo uwezo wake wa kufahamu ni mdogo. Kwa hiyo, akili itashindwa kufahamu kiini cha Allah (swt), kwa sababu Yeye yuko zaidi ya mwanadamu, uhai na ulimwengu, na akili ya binadamu haiwezi kufahamu kilicho zaidi ya mwanadamu. Hivyo, akili ya binadamu haiwezi kufahamu kiini cha Allah (swt). Hakupaswi kusemwa: mwanadamu anawezaje kumwamini Allah kwa akili yake wakati akili yake haiwezi kufahamu kiini cha Allah (swt)? Hii ni kwa sababu imani (iman) inahusu kuamini kuwepo kwa Allah (swt), ambaye kuwepo kwake kunafahamika kupitia kuwepo kwa viumbe vyake, yaani ulimwengu, mwanadamu na uhai. Viumbe hivi viko ndani ya mipaka ya kile akili inachoweza kufahamu, na hivyo mwanadamu amevifahamu; na kwa kuvifahamu, mwanadamu amefahamu kuwepo kwa muumba (wa vitu hivi) ambaye ni Allah (swt). Kwa hiyo, imani katika kuwepo kwa Allah ina msingi wa kiakili na iko ndani ya mipaka ya uwezo wa kiakili wa mwanadamu. Hii ni tofauti na kiini cha Allah (swt), ambacho hakiwezekani kufahamika kwa sababu Yeye yuko zaidi ya mwanadamu, uhai na ulimwengu, hivyo yuko nje ya uwezo wa akili yoyote. Akili haiwezi kufahamu kilicho nje ya mipaka yake kwa sababu ya kizuizi kilichomo ndani yake. Kizuizi hiki kinapaswa kuwa miongoni mwa mambo yanayoimarisha imani, wala si chanzo cha shaka na mashaka. Zaidi ya hayo, kwa kuwa imani yetu kwa Allah (swt) inafikiwa kupitia akili yetu, ufahamu wetu wa kuwepo kwake ni kamili. Kwa kuwa hisia zetu za kuwepo kwake zimeunganishwa na akili, basi hisia zetu za kuwepo kwake ni za uhakika kabisa. Hivyo, hili linatuletea ufahamu kamili na hisia thabiti ya sifa zote za Mungu zinazohusishwa na Muumba. Yote haya yanatushawishi kwamba hatutaweza kufahamu kiini cha Allah (swt), licha ya imani yetu thabiti kwake. Kwa hiyo, ni lazima tujisalimishe kwa yote aliyotujulisha, ambayo akili haiwezi kuyafahamu wala kufikia ufahamu wake. Hii ni kutokana na udhaifu wa asili wa akili ya binadamu, kwa vipimo vyake vya kiasi na vya mipaka, kufahamu kile kilicho nje yake; kwani kufahamu huko kungehitaji vipimo visivyo na mipaka wala kikomo, mambo ambayo binadamu hana wala hawezi kuyapata. Kuhusu dalili ya haja ya Mtume ﷺ, imethibitika kwamba binadamu ameumbwa na Allah (swt) na kwamba dini ni asili (fitra) ndani ya binadamu, kwa kuwa ni mojawapo ya silika zake. Basi binadamu, kwa maumbile yake, humtakasa Muumba wake, na utakaso huu ni ibada, ambayo ndiyo uhusiano kati ya binadamu na Muumba wake. Kuacha uhusiano huu bila mpangilio kutaleta fujo na kuabudu kisicho Muumba. Kwa hiyo, ni lazima uhusiano huu upangwe kwa mfumo sahihi ambao hauwezi kutoka kwa binadamu, kwa sababu hawezi kufahamu hali halisi ya Muumba ili kuweka uhusiano huu baina yake na Muumba. Hivyo, mfumo huu lazima utoke kwa Muumba. Kwa kuwa Muumba ndiye anayepaswa kumfikishia binadamu mfumo huu, basi lazima kuwepo na Mitume ﷺ wa kuwafikishia watu dini ya Allah (swt).

Despite the obligation to use the mind to arrive at the correct belief in Allah (swt), man is unable to comprehend things beyond the boundaries of his senses and mental faculty. This is because man's mind is limited within boundaries it cannot surpass regardless of how much it develops and grows, hence, its ability to comprehend is limited. Therefore, the mind will fall short of comprehending the essence of Allah (swt), because He is beyond man, life and the universe and the human mind cannot comprehend what is beyond man. Thus the human mind is unable to comprehend the essence of Allah (swt). It should not be said how does man believe in Allah with his mind while his mind cannot comprehend the essence of Allah (swt). This is because belief (iman) entails iman in the existence of Allah (swt), whose existence is comprehended through the existence of His creation, i.e. the universe, man and life. These creations are within the limits of what the mind can comprehend and thus, man comprehended them; and from comprehending them, man comprehended the existence of a creator (for these things) who is Allah (swt). Therefore, iman in the existence of Allah is rational and within the limits of man's mental capacity. This is in contrast to the essence of Allah (swt), which is impossible since He is beyond man, life and the universe and hence He is beyond the capability of any mind. The mind is unable to comprehend what is beyond its bounds because of its inherent limitation to do so. This limitation should be one of the factors which strengthen the iman and not a source of suspicion and doubt. Moreover, since our iman in Allah (swt) is reached through our mind, our comprehension of His existence is complete. Since our sensation of His existence is linked with the mind, then our sensation of His existence is absolutely sure. Thus, this initiates in us a complete comprehension and assured feeling of all the divine attributes associated with the Creator. All of this convinces us that we will be unable to comprehend the essence of Allah (swt), despite our firm iman in Him. Therefore, we have to submit to all that He has informed us about, of which the mind is incapable to comprehend or to arrive at its comprehension. This is due to the natural inability of the human mind, by its relative and limited standards, to comprehend what is beyond it; for this comprehension would need absolute and unlimited standards, matters which man neither possess nor can acquire. As for the proof of the need for Messenger (saw)s, it has been proven that man is created by Allah (swt) and that religiousness is innate (fiTri) in man, since it is one of his instincts. Thus, man, by his nature, sanctifies his Creator, and this sanctification means worship, which is the relationship between man and his Creator. Leaving this relationship without organisation will lead to turmoil and to worshipping other than the Creator. Therefore, it is necessary to organise this relationship with a correct system which cannot emanate from man, because he cannot comprehend the nature of the Creator in order to set up this relationship between himself and the Creator. Hence, this system must come from the Creator. Since the Creator has to convey this system to man, therefore there should be Messenger (saw)s to convey to the people the deen of Allah (swt).

Wao walijaribu kuleta mfano wake lakini wakashindwa kufanya hivyo. Kwa hiyo, kitabu hiki si maneno yao kwa sababu hawakuweza kuleta mfano wake, ingawa kiliwapa changamoto, nao wakajaribu kuleta mfano wake. Pia si kweli kusema kwamba kimetoka kwa Muhammad ﷺ, kwa kuwa Muhammad ﷺ ni mmoja wa Waarabu, na kwa kadiri kipaji chake kilivyo kikubwa, yeye ni binadamu na mwanachama wa jamii yake na taifa lake. Kwa kuwa Waarabu wenyewe walishindwa kuleta mfano wake, hilo pia linamhusu Muhammad ﷺ, Mwarabu, kwamba hakuweza kuleta mfano wake. Basi, haitokani naye. Zaidi ya hayo, Muhammad ﷺ ameacha hadithi sahihi na hadithi mutawaatir, ambazo uhalisi wake hauna shaka. Kama hadithi yoyote kati ya hizi ingelinganishwa na aya yoyote ya Qur'an, hakungekuwa na mfanano wowote kati yake kwa mtindo. Alikuwa akitamka aya iliyoteremshwa na kusema hadithi kwa wakati mmoja, lakini bado kuna tofauti kati yao kwa mtindo. Kila mtu anapojaribu kubadilisha mtindo wa usemi wake, utabaki na mfanano wa kimtindo, kwa sababu ni sehemu yake. Kwa kuwa hakuna mfanano wa kimtindo kati ya hadithi na aya, Qur'an kwa hakika si maneno ya Muhammad ﷺ. Zaidi ya hili, hakuna hata mmoja wa Waarabu, ambao walikuwa wajuzi zaidi wa mitindo ya usemi wa Kiarabu, aliyedai kwamba Qur'an ni maneno ya Muhammad ﷺ, wala kwamba inafanana na usemi wake. Kitu pekee walichodai ni kwamba Muhammad ﷺ aliileta kutoka kwa kijana Mkristo aliyeitwa Jabr. Allah (swt) alikanusha walichodai na kusema:

They tried to bring the like of it but they failed to do so. Hence, this book is not of their speech because they were unable to bring the like, of it, though it challenged them, and they tried to bring the like of it. It is also false to say that it is from Muhammad (saw) , since Muhammad (saw) is one of the Arabs, and whatever the height of his genius, he is a human being and a member of his community and nation. Since the Arabs themselves had failed to bring the like of it, this also applies to Muhammad (saw) , the Arab, that he could not bring the like of it. Thus, it is not from him. Moreover, Muhammad (saw) has left saheeh ahaadeeth and mutawaatir ahaadeeth, whose authenticity is beyond doubt. If any of these ahaadeeth were to be compared with any verse of the Qur'an, there would be no similarity between them in style. He (saw) used to utter the revealed verse and say the hadeeth at the same time and yet there is a difference between them in style. Whenever any man attempts to diversify his speech, it will remain similar in style, because it is a part of him. Since there is no similarity between the hadeeth and the verse in style, the Qur'an is absolutely not Muhammad (saw) speech. Besides this, none of the Arabs, who were the most versed with the styles of the Arabic speech, alleged that the Qur'an is Muhammad (saw) speech, or that it is similar to his speech. The only thing that they claimed was that Muhammad (saw) had brought it from a Christian youth called Jabr. Allah (swt) refuted what they claimed and said:

Kwa hiyo, imani kwa Allah (SWT) inapatikana kwa njia ya kiakili, na imani hii lazima iwe kwa njia ya kiakili. Hivyo basi, inakuwa msingi ambao juu yake imejengwa imani katika mambo yote yaliyo nje ya hisia zetu, na katika yote ambayo Allah (SWT) ametujulisha. Hii ni kwa sababu tunamwamini Allah (SWT), Mwenye sifa za kiungu, hivyo lazima tuamini kwa hakika kila kitu alichotujulisha, iwe akili inakielewa au iko nje ya uwezo wa akili, kwa sababu tu Allah (SWT) ametujulisha. Ni lazima tuamini Siku ya Kufufuliwa (ba'ath), peponi (jannah) na motoni (naar), hesabu (hisaab) na adhabu ('adhaah), malaika (malaaikah), majini, shetani na wengine wote ambao Qur'ani au hadithi mutawaatir zimewataja. Imani hii, ingawa inapatikana kwa usimulizi na kusikia (kimaandishi), kwa asili yake ni ya kiakili, kwa kuwa chanzo chake kimethibitishwa na akili. Kwa hiyo, 'aqeedah ya Muislamu lazima itegemee akili au kile ambacho chanzo chake kimethibitishwa kwa akili. Hivyo, Waislamu wanapaswa kuamini tu yale yanayothibitishwa kiakili kwa njia ya kiakili au kwa maandiko yenye uhakika na dhahiri, yaani yale yanayothibitishwa na Qur'ani na hadithi mutawaatir. Chochote kisichothibitishwa kwa njia hizi mbili: akili na maandiko ya kitabu na hadithi sahihi isiyo na shaka, ni haramu kuamini, kwa sababu 'aqaaid (itikadi) hazipaswi kuchukuliwa isipokuwa kwa yakini (yaqeen).

Consequently, the iman in Allah (swt) comes through the rational way and this iman must be by the rational way. Thus, as such, it becomes the basis upon which the iman in all matters beyond our senses and in all of that which Allah (swt) informed us is built. This is because we believe in Allah (swt), Who has the divine attributes, we must definitely believe in everything that He has informed us of, whether it is mentally comprehended or it is beyond the minds capability, simply because Allah (swt) informed us of it. We must believe in the Day of Resurrection (ba'ath), in paradise (jannah) and hell (naar), in reckoning (hisaab) and punishment ('adhaah), in angels (malaaikah), in jinn, in ShayaaTeen and all others that the Qur'an or a hadeeth mutawaatir have mentioned. This iman, though it is through narration and hearing (textual) it is originally rational, because its origin was proven by the mind (intellect). Therefore, the Muslim's ‘aqeedah must depend on the mind or on that whose origin is proven through the mind. Thus, Muslims must believe only in what is proven intellectually through the rational way or the definite and decisive texts, that is, what is proven by the Qur'an and the hadeeth mutawaatir. Anything not proven through these two methods: the mind and the text of the book and of the definite hadeeth is prohibited to believe in, because creeds (a'qaaid) should not be taken except with certainty (yaqeen).