Faith in Islam (Īmān) is to sincerely affirm with one’s heart all those matters which are from the necessities of religion (ḍarūriyyāt-e-dīn); and to deny even one of these necessities is disbelief (kufr), even if one affirms all the others.
The necessities of religion are those matters of Islam which are well-known and recognized by all — scholars and laypeople alike — such as the Oneness of Allāh (ʿAzza wa Jall), Prophethood of the Prophets, Paradise and Hell, Resurrection after death, and so on.
For example: to believe that the Holy Prophet Muḥammad ﷺ is the Seal of the Prophets (Khātam an-Nabiyyīn), and that no new prophet can come after him ﷺ.
By “common people” (ʿawām) are meant those Muslims who are not counted among the scholars but are blessed with the company of scholars and have an interest in religious matters — not those who live in deserts, forests, or mountains and cannot even correctly recite the kalimah (creed). The ignorance of such isolated people regarding the necessities of religion does not make those necessities non-essential.
However, for them to be Muslims, it is required that they do not deny any necessity of religion, and that they generally believe that whatever is in Islam is true and have faith in it collectively (ijmālan īmān).
Belief (ʿAqīdah 1): The Essence of Faith
- The essence of faith (aṣl-e-īmān) is only inner affirmation (taṣdīq); bodily actions are not part of faith in essence.
- As for verbal declaration (iqrār), it has details:
- If one affirmed faith in the heart but did not get an opportunity to declare it verbally, he is a believer before Allāh (ʿinda-llāh).
- But if he had the opportunity and was asked to declare it and still did not, he is a disbeliever.
- If he was not asked to declare it, then in worldly rulings, he will be treated as a disbeliever — his funeral prayer will not be performed, and he will not be buried among Muslims — but before Allāh, he will be a believer if he did not show any act contrary to Islam.
Belief (ʿAqīdah 2): Denial of Religious Necessities
For being a Muslim, it is also a condition that one must not verbally deny anything that is from the necessities of religion, even if he affirms all other things — even if he says, “It is only a verbal denial; I did not deny in my heart.”
For, without valid religious compulsion (ikrāh-e-sharʿī), no Muslim can utter a word of disbelief. The one who says such a thing has so little regard for faith that he can deny it whenever he wills; yet faith is that affirmation which allows no possibility of rejection.
Issue (Mas’alah 1): Compulsion in Disbelief
If — Allāh forbid — a person is forced to utter a word of disbelief, meaning that he is threatened with death or mutilation by one who has the power to do so, then permission (rukhsah) is given in this situation, on condition that his heart remains firm upon faith as before.
However, the better and superior course is that he should embrace death rather than utter a word of disbelief.
Issue (Mas’alah 2): Acts of the Limbs
- Bodily actions are not included in faith.
- However, certain actions are explicitly contradicted with faith, and their doers are declared disbelievers — such as prostrating to an idol, the moon, or the sun, killing a Prophet, insulting a Prophet, showing disrespect to the Qurʾān or the Kaʿbah, or mocking a Sunnah. These are all undoubtedly acts of disbelief.
- Likewise, some actions are symbols of disbelief, such as wearing the sacred thread (zunnār), keeping a shaven tuft (chūṭiyā), or marking the forehead with a tilak (qashqah). The jurists have declared the doers of such acts to be disbelievers.
- When disbelief is established by such acts, the person must re-enter Islam and, if married, must renew the marriage contract (tajdeed-e-nikāḥ).
Belief (ʿAqīdah 3): Declaring the Lawful as Unlawful and Vice Versa
To declare unlawful what is explicitly lawful by a definite (nas-e-qaṭʿī) text, or to declare lawful what is explicitly forbidden, is disbelief, when the matter is among the necessities of religion, or if the denier is aware of its definite order (qaṭʿī hukm) nature.
Issue (Mas’alah 1): On Imitation (Taqleed) in Creed
In fundamental beliefs (uṣūl-e-ʿaqāʾid), blind following (taqlīd) is not permissible; one’s conviction must be based on absolute certainty (yaqīn-e-qaṭʿī), however that certainty is obtained.
For this, technical reasoning (ʿilm-e-istidlālī) is not always required.
However, in some secondary matters (furūʿ-e-ʿaqāʾid), taqlīd is permissible.
On this basis, the Ahl-e-Sunnat have two schools:
- The Māturīdīs, followers of Imām Abū Manṣūr al-Māturīdī (ra),
- and the Ashʿarīs, followers of Imām Abū al-Ḥasan al-Ashʿarī (ra).
Both are groups within Ahl-e-Sunnah, both are upon truth, differing only in some secondary points — like the difference between the Ḥanafīs and Shāfiʿīs — both being on the truth; neither can declare the other misguided or sinful.
Issue (Mas’alah 2): Increase or Decrease of Faith
Faith is not subject to increase or decrease, as increase and decrease occur in things that have measure or quantity, such as length, breadth, thickness, or count; faith is affirmation (taṣdīq), which is a quality (kayf) — a state of submission and acknowledgment.
Where the Qurʾān mentions increase in faith, the meaning is increase in that which is believed in (muʾman bihi) or in that which is affirmed (muṣaddaq bihi), because during the revelation of the Qurʾān, new commandments kept being revealed, and whenever a command came, belief in it became obligatory.
Faith itself did not increase or decrease, though it can vary in strength or weakness, which are attributes of qualities.
For example, the faith of Sayyidunā Abū Bakr al-Ṣiddīq (raḍiyAllāhu ʿanhu) alone outweighs the combined faith of the entire Ummah.
Belief (ʿAqīdah 4): No Intermediate State Between Faith and Disbelief
Between faith (īmān) and disbelief (kufr), there is no middle state — a person is either Muslim or a disbeliever; there is no third category that is neither.
However, due to uncertainty (shubhah), we may sometimes neither call a person believer nor disbeliever, as in the cases of Yazīd (the impure) or Ismāʿīl Dihlawī.
Issue: Hypocrisy (Nifāq)
To profess Islam verbally but deny it inwardly, i.e., in the heart is pure disbelief, and such people will be in the lowest depth of Hell.
During the Blessed Era of the Prophet ﷺ, such people were known and named as hypocrites (munāfiqūn), and the Qurʾān openly declared their inner disbelief.
The Holy Prophet ﷺ recognized each of them by name and identified them.
In this age, we cannot decisively declare any particular person a hypocrite, for whoever outwardly claims Islam will be treated as a Muslim until he commits an act or utters a statement contradictory to faith.
However, a branch of hypocrisy is found in our times — many deviant sects claim to be Muslim, but along with that, they deny the necessities of religion.
Belief (ʿAqīdah 5): Meaning of Shirk (Polytheism)
Shirk means to believe someone other than Allāh to be necessarily existent (wājib al-wujūd) or worthy of worship, i.e., to associate another in divinity — and this is the worst form of disbelief.
Other forms of disbelief, however grave, are not literally shirk.
Therefore, the Sacred Law (Sharīʿah) has distinguished the People of the Book (Ahl al-Kitāb) from idol-worshippers (mushrikīn) — the meat of a Kitābī is lawful, while that of a mushrik is carrion; marriage with a Kitābiyyah woman is valid, but not with a mushrikah.
According to Imām al-Shāfiʿī (Raziyallahu anhu ), jizyah may be taken from a Kitābī but not from a mushrik. However, according to Imam Azam (Raziyallahu anhu), jizyah will be taken from both of them.
Sometimes the word shirk is used generally for all forms of disbelief, as in the Qurʾānic verse:
“Indeed, shirk shall never be forgiven.”
{ اِنَّ اللّٰهَ لَا يَغْفِرُ اَنْ يُّشْرَكَ بِهٖ }، ( پ۵، النسآء : ۴۸)
This means: no kind of disbelief shall be forgiven; all other sins are subject to Allāh’s Will — He forgives whom He wills.
{ وَ يَغْفِرُ مَا دُوْنَ ذٰلِكَ لِمَنْ يَّشَآءُ١ۚ } (پ۵، النسآئ: ۴۸)
Belief (ʿAqīdah 6): The Major Sinner (Kabīrah)
The perpetrator of a major sin (kabīrah) remains a Muslim and shall enter Paradise — either through Allāh’s mercy, or through the intercession of the Holy Prophet ﷺ, or after punishment; and once he enters Paradise, he will never leave it.
Issue: Praying for Non-Muslims
Whoever prays for the forgiveness of a disbeliever after his death, or calls a dead apostate (murtad) “forgiven” or “the late (marḥūm),” or says about a dead Hindu that he is in heaven (baikunth-bāshī) — that person becomes a disbeliever himself.
Belief (ʿAqīdah 7): Recognizing Muslims and Disbelievers
It is among the necessities of religion to consider a Muslim as Muslim and a disbeliever as disbeliever, even though we cannot be certain regarding the final state of any individual — whether he died in faith or disbelief — unless proven by definite evidence (dalīl-e-sharʿī).
However, this does not mean that we may doubt the disbelief of one who has openly committed disbelief, because doubt in the disbelief of an absolute disbeliever itself leads to disbelief.
On the Day of Judgment, judgment will be based on the final outcome, but worldly rulings of Shariah are based on outward appearance.
For example, if a Jew, Christian, or idol-worshipper dies, we cannot say with absolute certainty that he died in disbelief. Still, according to the command of Allāh and His Messenger ﷺ, we must treat him as a disbeliever in life and after death — in social dealings, marriage, funeral, and burial — because he committed disbelief.
As for his final state, that is known only to Allāh.
Similarly, one who outwardly professes Islam and does not display any act contrary to faith must be regarded as a Muslim, even though his final state is also unknown to us.
In this age, some people say:
“Brother! The time you’re spending calling someone a disbeliever—if you spend that time saying “Allāh, Allāh,” at least you’ll get some reward for it.”
The answer is: When did we say to keep on saying ‘disbeliever, disbeliever’?
Our intent is only that he must be regarded as a disbeliever, and if asked, one must declare him so with certainty.
If a Muslim abuses a non-Muslim dhimmī (the non-muslim who lives peacefully in an Islamic Shariah ruled state) by saying “O disbeliever (O Kafir),” he shall be punished if the non-Muslim feels offended.
As mentioned in al-Durr al-Mukhtār (Book of Punishments, Chapter on Taʿzīr, Vol. 6, p. 123):
“If in non-Muslim lands, calling a disbeliever ‘O disbeliever’ leads to legal action, then it is unlawful for a Muslim to humiliate himself without religious necessity.”
But this does not mean that we should not regard a disbeliever as a disbeliever — because to conceal disbelief out of compromise (ṣulḥ-kuliyyat) is itself disbelief.
Necessary Admonition
The Holy Prophet ﷺ said:
“My Ummah will split into seventy-three sects; all will be in Hell except one.”
The Companions asked:
“O Messenger of Allāh! Who are they?”
He replied:
“Those who follow that upon which I and my Companions are today.”
In another narration, he said:
“They are the Jama‘ah (the main body of Muslims).”
Meaning: the great majority (as-Sawād al-Aʿẓam) of Muslims.
Whoever separates from them will be separated in Hell.
Therefore, that saved sect (al-firqah an-nājiyah) came to be known as Ahl al-Sunnah wa’l-Jamāʿah.
Many deviant sects have appeared and vanished; some never existed in India — and their mention here is unnecessary, for neither do they exist nor does their mischief concern us.
FAQs
What is the definition of Faith (Īmān)?
Faith (Īmān) is to sincerely affirm with the heart all those matters that are among the necessities of religion (ḍarūriyyāt-e-dīn).
To deny even one of these essentials constitutes disbelief (kufr), even if one affirms all others.What are the “necessities of religion”?
They are those matters of Islam that are well-known to every Muslim, such as:
The Oneness of Allāh (Tawḥīd)
The Prophethood of all Prophets, especially that of Muḥammad ﷺ as the Seal of the Prophets (Khātam an-Nabiyyīn)
Paradise and Hell
Resurrection after death
And all other universally known fundamentals of Islam.Who are “common people” (ʿawām) referred to in this context?
“Common people” are Muslims not counted among scholars, but who associate with scholars and have an interest in religion.
Those isolated or ignorant (like desert dwellers) who can’t even recite the kalimah correctly are not included in this term.What is required for such isolated Muslims to remain within Islam?
They must not deny any necessity of religion and must have collective faith (īmān ijmālī) — believing generally that whatever Islam teaches is true.
What is the essence of Faith (Aṣl-e-Īmān)?
The essence of faith is inner affirmation (taṣdīq) — belief in the heart.
Actions of the body are not part of faith itself.Is verbal declaration (iqrār) a condition for faith?
If a person believes in the heart but dies before declaring, he is a believer before Allāh.
If he had a chance and was asked to declare but refused, he is a disbeliever.
If he was never asked, then worldly rulings treat him as disbeliever, but Allāh knows his faith if he showed no act of disbelief.What is the ruling on verbally denying a religious necessity?
To verbally deny any matter from the necessities of religion — even if one claims “I deny only with the tongue, not the heart” — is disbelief, except when forced with death.
What if someone is forced to utter disbelief (ikrah)?
If a person is threatened with death or severe harm and forced to utter disbelief, it is permissible (rukhsah) — provided his heart remains firm in faith.
However, the better path is to embrace death rather than utter disbelief.Are bodily actions part of faith?
No, bodily acts are not part of faith, but some acts contradict faith, such as:
Prostrating to idols or celestial bodies
Insulting or killing a Prophet
Showing disrespect to the Qurʾān or Kaʿbah
Mocking the Sunnah
Adopting religious symbols of disbelief, such as the sacred thread (zunnār) or Hindu marks (tilak)
Those who commit such acts become disbelievers and must re-enter Islam and renew their marriage (tajdīd-e-nikāḥ) if married.What is the ruling on declaring lawful as unlawful or vice versa?
To declare unlawful what is lawful by a definite text, or vice versa, is disbelief, when the person knows that it is among the necessities of religion.
Is blind following (taqlīd) allowed in matters of creed?
In fundamental beliefs (uṣūl al-ʿaqāʾid), taqlīd is not allowed; belief must be based on absolute certainty (yaqīn).
However, in secondary matters (furūʿ-e-ʿaqāʾid), taqlīd is permissible.What are the two main Sunni schools in creed?
Māturīdī school — followers of Imām Abū Manṣūr al-Māturīdī (ra)
Ashʿarī school — followers of Imām Abū al-Ḥasan al-Ashʿarī (ra)
Both belong to Ahl al-Sunnah wa’l-Jamāʿah and are upon truth, differing only in minor points.Does faith increase or decrease?
Faith, being inner affirmation, does not increase or decrease.
However, the strength of faith can vary between individuals.
For example, the faith of Abū Bakr al-Ṣiddīq (ra) outweighs that of the entire Ummah.Is there any state between faith (īmān) and disbelief (kufr)?
No. A person is either a believer or a disbeliever; there is no middle state.
However, in cases of doubt (shubhah), we may withhold judgment — e.g., regarding Yazīd or Ismāʿīl Dihlawī.What is hypocrisy (nifāq)?
Hypocrisy is to profess Islam outwardly while denying it inwardly.
Such people are true disbelievers and will be in the lowest depths of Hell.
In our age, we cannot name anyone as a hypocrite with certainty.What is Shirk (polytheism)?
Shirk means associating partners with Allāh — believing anyone else to be necessarily existent (wājib al-wujūd) or worthy of worship.
It is the worst form of disbelief.How are the People of the Book (Ahl al-Kitāb) different from idol-worshippers?
The Sharīʿah differentiates between them:
The meat of a Kitābī is lawful, not that of a mushrik.
Marriage with a Kitābiyyah woman is valid, not with a mushrikah.
According to Imām Shāfiʿī, jizyah is only from Kitābīs; according to Imām Abū Ḥanīfah, it is taken from both.What is the status of a major sinner (fāsiq kabīrah)?
A Muslim who commits a major sin remains a Muslim.
He will eventually enter Paradise, either through:
Allāh’s mercy,
The Prophet’s ﷺ intercession, or
After due punishment.Can one pray for a non-Muslim after death?
No. Whoever prays for forgiveness for a deceased disbeliever or calls him marḥūm (the late) or Baikunth Bashi becomes a disbeliever himself.
How do we recognize a Muslim and a disbeliever?
It is among the necessities of religion to consider a Muslim as Muslim and a disbeliever as disbeliever — based on outward appearance.
Final judgment belongs to Allāh alone.Is doubting the disbelief of a disbeliever permissible?
No. Doubting the disbelief of one who has openly committed disbelief itself leads to disbelief.
Should one call others disbelievers unnecessarily?
No. Islam forbids excessive takfīr.
However, when necessary, one must declare disbelief as disbelief — not out of hatred, but to preserve the integrity of faith.What if calling a disbeliever “disbeliever or Kafir” causes harm in non-Muslim lands?
If it causes legal harm or humiliation, it is unlawful to do so.
However, one must still believe internally that the disbeliever is indeed a disbeliever — concealing this belief out of compromise (ṣulḥ-kuliyyat) is itself disbelief.Who are the “Saved Sect” (al-Firqah al-Nājiyah)?
The Saved Sect are those who follow the teachings and path of the Prophet ﷺ and his Companions — the Ahl al-Sunnah wa’l-Jamāʿah, also called as-Sawād al-Aʿẓam (the great majority).
What happens to those who separate from the main body of Muslims?
Whoever separates from the Jamaʿah and adopts deviant beliefs will be separated in Hell, as per the ḥadīth:
“My Ummah will split into seventy-three sects; all will be in Hell except one — those upon what I and my Companions are today.”
✅ Summary Table of Core Beliefs:
| Theme | Essence of Belief |
|---|---|
| Faith (Īmān) | Inner affirmation (taṣdīq) |
| Actions | Not part of faith but can contradict it |
| Denial of the Necessities of Islam | Disbelief |
| Shirk | Associating partners with Allāh |
| Major Sin | Does not expel one from Islam |
| Hypocrisy | Outward Islam, inward disbelief |
| Recognition | Muslim as Muslim, disbeliever as disbeliever |
| Saved Sect | Ahl al-Sunnah wa’l-Jamāʿah |
I’ve shared some key foundational beliefs in Islam, with more insights coming soon. Stay connected to deepen your understanding and strengthen your faith. Missed our last post? Click the link here: Hell The Abode of Divine Wrath and Anger
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