We sometimes use Islamic terms naively. This leads to a superficial understanding. We experience these concepts without going deeply into their truth and horizons.
The Concept of Faith in the Quran
One such term is "the believer." A naive perception links it only to performing acts of worship. The deeper horizons and realistic lines of faith in a person's soul remain unnoticed.
We will point out some relevant Quranic verses and hadiths. These show the concept of faith is deeper than we think. It encompasses all of Islam in doctrine, Shariah, and dynamic values.
We find in the Quran: "The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely." Surah Al-Anfal (8:2). The use of "only" means those without these traits are not true believers. To truly believe is to have Allah's greatness reflected on yourself. It is to open your heart to His blessings and feel connected to Him.
True belief is not just remembering Allah when He is mentioned. It is a state where the heart trembles and the entity feels submissive. Allah says: "The believers are only those who, when Allah is mentioned, their hearts become fearful." It is like trembling upon hearing the name of someone great and powerful. We have become so used to mentioning Allah that many are unaffected. This is a situation Allah describes: "And they have not shown Allah His true esteem. But the entire earth will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand." Surah Az-Zumar (39:67). Imam Ali (a.s.) described such believers: "They consider the Creator to be Great for themselves and everything else seems little in their eyes." Allah's greatness filled their souls so they see nothing else as great.
If Allah restricts true believers to this category, we must implant Allah's greatness in our souls. We must think of His blessings and feel our absolute need for Him.
Knowing Increases Faith
"And when His verses are recited to them, it increases them in faith." Surah Al-Anfal (8:2). When universal signs and Quranic verses are revealed to them, their faith develops. The more you know Allah through His verses, the better you recognize His greatness. This is evident in: "Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'" Surah Al-Imran (3:191)
Therefore, "when His verses are recited to them"—the verses from which light shines—"There has come to you from Allah a light." Surah Al-Ma'idah (5:15), "Allah is the ally of those who believe. He brings them out from darkness into the light." Surah Al-Baqarah (2:257). When His verses are recited, they increase in faith, knowledge, love, and fear of Him.
The Quran and Sunnah urge people to read the Quran: "Then do they not reflect upon the Quran, or are there locks upon [their] hearts?" Surah Muhammad (47:24). Hadiths reflect the rewards of reading the Quran. The doctrine is based on professing Allah's oneness, and the Quran deepens this in people's conscience.
Professing Oneness (Tawhid)
If we read the entire Quran, we note the major theme governing every chapter and verse: the unification of Allah. The value of the Quran is that it opens our minds to Allah through lessons, awareness, and dynamism. This drives one to reflect upon Allah in wide horizons.
This should drive us to read the Quran to acquire its knowledge. We must develop our culture in perceiving Allah's oneness and our responsibility in all positions of life. The Quran sums up all it brought as "life": "O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life." Surah Al-Anfal (8:24). It gives life to our hearts, minds, and movement. The Quran is a call for life. Allah wants us to live, build, and enrich our life, wholly dedicated to Him.
Trust in Allah
"And upon their Lord they rely." Surah Al-Anfal (8:2). This is the third trait of a believer. A true believer does not collapse before obstacles. He remains steadfast through the utmost value: trust in Allah.
Placing your trust in Allah is to refer all your matters to Him. He is the only One capable of protecting and saving you. Allah says: "And whoever relies upon Allah - then He is sufficient for him." Surah At-Talaq (65:3). We do not say He is not capable, for "Indeed, Allah accomplishes His purpose." Surah At-Talaq (65:3). He subjected life to certain standards: "Indeed, Allah has set a measure for all things." Surah At-Talaq (65:3). Allah is sufficient for you through what He sees in your best interest.
Allah says: "And rely upon Allah; and sufficient is Allah as Disposer of affairs." Surah Al-Ahzab (33:3). Trust is a trait that represents the spirit of faith. It means you believe that all power is Allah's. No one else is capable of responding to your affairs, but He does so wisely.
Between Trust and Negligence
Trust does not mean negligence. It is to work hard and use all your potentials. When you use all your power and stand before an unknown future, then you say: "I put my trust in Allah." And: "O Lord, this is all I am capable of, but the unseen is not in my hands. Only You have the keys to the unseen."
Imam As-Sadiq (a.s.) was asked about the meaning of "And upon Allah let the believers rely." Surah Al-Imran (3:122). He answered: "The farmers." This clarifies the idea of trust. Look at the farmer. He does not stand before the land and say he trusts Allah to produce crops. He prepares the land, plants seeds, waters it, and protects it. He does all he is capable of. Then he stands and reflects, for there might be strong wind or disease. He prepared all he could, but will the land be productive? Only then does he say: "O Lord, this is all I am capable of, and I put my trust in You for what I am incapable of."
Trust represents man's stand against the unknown. It protects him from anxiety and psychological disturbance. It deepens one's sense of faith and confidence. You feel your life is under Allah's watchful eye, under His mercy. Your Lord made you in charge of what you are capable of and guarantees what you are not.
Trust is not negligence. Negligence is to sit and make no effort, asking Allah to fulfill your wants. Allah does not respond to such prayers. He provided the means; we must use them. He rendered life subject to cause and effect. He who does not plant shall not reap. According to the Islamic understanding, we trust in Allah but do not depend on Him alone.
Criticality of Practical Shirk
Allah wants us to profess His oneness in practice and belief. We should not say any word that could be an act of Shirk, even unintentionally. Someone might ask a favor, and you say you will try, Allah willing. He might reply: "I put my trust in Allah and in you." He does not mean to put you on Allah's level, but one should not speak this way. Allah says: "And [He revealed] that the mosques are for Allah, so do not invoke with Allah anyone." Surah Al-Jinn (72:18). We believe Prophet Muhammad (p.) is the master of creation, yet we say: "We testify that Muhammad is the servant of Allah and His Messenger." It is impermissible to invoke anyone along with Allah.
A hadith mentions someone asking Imam As-Sadiq (a.s.) about: "And most of them do not believe in Allah except while they associate others with Him." Surah Yusuf (12:106). He asked how. The Imam said: "It is as when you tell a surgeon: 'Had it not been for you, I would have perished.'" The man asked what to say instead. The Imam said: "Say: 'Had Allah not favored me with so-and-so, I would have perished.'" This is acceptable. You consider the person a tool in Allah's hands. This keeps the person's right and expresses gratitude, while knowing all is from Allah.
Let all our expressions be in line with professing Allah's oneness. Everyone is beneath Allah; they can never be equal to Him. It is difficult to be a true believer while committing practical Shirk.
Linking Faith to Full Submission
Another verse links faith to full submission: "But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves, and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission." Surah An-Nisa (4:65). True faith demands referring disagreements to the Messenger (p.). This applies to those in his time and to those who pursue his message—the entrusted inheritors of the prophets. A hadith says: "The jurists are the trustees of the Messengers as long as they do not enter into the world." People asked what that meant. He said: "Following the tyrant ruler; if they do this, then be wary of them for your religion." Scholars who do not sell their afterlife are trustees. A requirement of faith is to refer to the trustworthy scholar.
Allah says: "But no, by your Lord, they will not [truly] believe." Surah An-Nisa (4:65). If a person says he will solve your problem as he sees best, tell him what Allah says: "And if you disagree over anything, refer it to Allah and the Messenger." Surah An-Nisa (4:59). And: "But if they are [favorably] disposed, they come to him in haste." Surah An-Nur (24:49). Some people refer a matter to a scholar. If the scholar says they are right, they praise Islamic solutions. If the scholar says the right is with others, they reject the Shariah and resort to secular law. This is addressed in: "Is there disease in their hearts? Or have they doubted? Or do they fear that Allah will be unjust to them? Rather, it is they who are the wrongdoers." Surah An-Nur (24:50). And: "The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, 'We hear and we obey.'" Surah An-Nur (24:51)
This is the true believer. When a disagreement happens, he refers it to Allah and His Messenger. Our commitment to Islam imposes obeying Allah and His Messenger. "But no, by your Lord, they will not [truly] believe." Surah An-Nisa (4:65). No matter how much they pray or fast, if they lack full submission in conflict, they have no true faith. True faith is a profound basis, not superficial. When you might lose a case and have to pay a lot, you must surrender your affair to Allah. If you back down to avoid loss, your faith is tested. As the poet said: "When tears flow down the cheeks, it becomes clear who is actually crying and who is pretending to cry."
A true believer is known when on trial. "But no, by your Lord, they will not [truly] believe until they make you judge concerning that over which they dispute among themselves." Surah An-Nisa (4:65). If they are wrong, they should accept it openly as Allah's ruling: "And then find within themselves no discomfort from what you have judged and submit in [full, willing] submission." Surah An-Nisa (4:65). This is true Islam. This is true faith.
Allah also says: "It is not for a believing man or a believing woman, when Allah and His Messenger have decided a matter, that they should [thereafter] have any choice about their affair." Surah Al-Ahzab (33:36). You might tell someone to do something, and he refuses, claiming freedom of choice. But when it comes to Allah, if you are a true believer, you have no choice in what Allah and His Messenger have decreed. Someone might claim to be a believer but not be convinced to pray. A woman might claim to be a believer but not be convinced to wear the Hijab. Conviction should emanate from Islam. If you do not comprehend a ruling, refer it to Allah. Ultimately, you must obey: "The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, 'We hear and we obey.'" Surah An-Nur (24:51)
Elements That Fortify Faith
Dear loved ones, let us find our faith in these verses, lines, and values. We must take care of our faith more than our bodies. We can find a cure for physical deficiency, but a deficiency in faith has no cure on Judgment Day. We need vitamins inspired from faith, the Quran, and the Sunnah. We must deepen our faith to say before God: "Our Lord, we have believed, so forgive us." We do not want Him to look into our souls and find them void of faith. He looks into our hearts, not our faces.
It is narrated that one of the Imams (a.s.), when performing the Talbiyah in pilgrimage, would tremble as he recited: "Here I am at Your service, O Lord." He trembled out of fear and submission. When asked why, he said he feared Allah might not accept his service. He, as an infallible Imam, gave us a lesson. We should fear that Allah might look into our hearts and see if the Talbiyah is just words or truly felt. We must say it with our whole entity—heart, mind, and feelings—wholly dedicated to Allah. Only then will Allah shower us with mercy in this world and grant us Heaven in the Hereafter: "And for that let the competitors compete." Surah Al-Mutaffifin (83:26)
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