There are six Articles of Faith in Islam. These basic beliefs shape the Islamic way of life. They form the basis of his belief system, values and idiosyncrasies that uphold his values as a Muslim.

The foundation and basis of faith is faith in God Almighty, which is innate to man’s primordial nature. As God Almighty says: When thy Lord drew forth from the Children of Adam – from their loins – their descendants, and made them testify concerning themselves, (saying): “Am I not your Lord (Who cherishes and sustains you)?” – They said: “Yea! We do testify!” (This), lest ye should say on the Day of Judgement: “Of this we were never mindful”. (Quran 7:172).

The Muslim believes, and is certain, and testifies, that; there is no god but God, alone with no partner: a Mighty God, a Glorious king, besides whom there is no other Lord, nor any other object of worship. He is eternal, without beginning or end; there is no beginning to his First‐ness, nor any end to his Last‐ness. He is One, the self‐sufficient Besought of all, who neither begat nor was begotten, and none is like him. He has no likeness or counterpart; there is nothing like unto him, and he is the All‐hearing, All‐seeing.

In his holiness he is beyond time and space, and the re-semblance of any created thing. Direction does not encompass him, nor do temporal events befall him. He is settled upon his Throne in the way that he said it, according to the meaning he intended, with a settling that befits the might of his Majesty and the height of his Glory and his Grandeur. He is near to all things, and nearer to man than his jugular vein. He watches over all things, and observes them. He is Living and All‐sustaining. Neither slumber nor sleep overcome him. He made the heavens and the earth; and when he decrees a thing, he but says to it ‘Be!’, and it is. God is the Creator of all things, and the Patron of all things. 

Another article of faith is faith in the angels (peace be upon them), who are creatures of light: O ye who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern (and) severe, who flinch not (from executing) the Commands they receive fro Allah, but do (precisely) what they are commanded. (Quran 66:6).

Quranic verses and noble Hadiths speak of them with praise and honour, and indeed with love. The heavens are almost rent asunder from above them (by His Glory): And the angels celebrate the Praises of their Lord, and pray for forgiveness for (all) beings on earth: Behold! Verily Allah is He, the Oft-Forgiving, Most Merciful. (Quran 42:5).

There are also angels who come in turns to mankind by night and by day, and the recording scribes who abide with every person at all times. There are also angels charged with certain tasks pertaining to mankind, including:

1. Revelation: Gabriel 

2. Provision: Michael 

3. Blowing the trumpet [of the resurrection]: Raphael (Israfil)

4. Taking spirits: the Angel of Death Azrail

5. Counting good and bad deeds: the Diligent Observer

6. The questioners of the grave: Munkar and Nakir 

7. The guardian of Paradise: Ridwan 

8. The guardian of hell: Malik. Peace be upon them all. 

Faith in the messengers and prophets (peace be upon them all), and in the revealed scriptures is another article of faith, without which the Muslim’s faith is invalid; these include the scriptures of Abraham, Moses, the Psalms, the Torah, the Gospel and the Qur’an. Islam is the religion which includes all the prophets and envoys in faith, belief, allegiance and love; and God Almighty has made our worship contingent on faith in all the messengers and prophets.

In Islam, there are 25 prophets named in the Quran, but Muslims believe there were many more. There is a Hadith that says that the Prophet (SAW) mentions 124,000 (or its roundabouts) prophets before him. There is also a Hadith by Musnad Ahmad that says there are 124,000 prophets, 315 of which were messengers.

The principal and general basis, for our relations with all of our blessed prophets is the connection of faith, and allegiance to their guidance: for God Almighty says: The Apostle believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His apostles. “We make no distinction (they say) between one and another of His apostles.” And they say “We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.” (Quran 2:285).

Yet it is valid to believe that some of them are preferred over others, for God has said: Those apostles we endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary we gave Clear (Signs), and strengthened him with the Holy Spirit. If Allah had so willed, succeeding generations would not have fought among each other, after Clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah fulfilleth His plan. (Quran 2:253).

The Father of the Prophets, Abraham (peace be upon him) was blessed with a special position, which gives him a certain eminence in our connection to him, in several ways. These include the ascription of the primordial faith (al-hanifiyya) to him. He is the father of the Abrahamic religions.

Moses (peace be upon him) also has a special eminence in his connection to us. It was his intervention in advising Prophet Mohammad to seek reduction in the number of prayers from 50 to the present 5 daily prayers.

As for Jesus (peace be upon him), he has a special place with regards to his connection to the Islamic community in that God Almighty made him one of the most distinctive major portents of the hour, and one of the keys of deliverance for this community in the end times, when Jesus (peace be upon him) will descend.

Another article of faith is faith in the resurrection, the Last Day, the reckoning and the requital according to divine mercy and justice, as God says: Unless he repents, believes, and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, (Quran 25:70). 

This is his way of stirring the believer’s aspiration and strengthening his resolve to take hold of himself and buckle down to acts of obedience and good deeds, and to forswear indulging caprices and delusions of happiness based on passions and fleeting pleasures. It also shows the believer how to take the long view of his future, which will stretch out without limit, far beyond the time he spends in this world. 

The last of these articles is faith in Providence, both the good and the bad, the sweet and the bitter; and faith that the universe is never outside the control of the Lord’s mercy, justice and wisdom. This is what causes the believer to live a life which is refined by contentment, tranquillity, security and patience.

There is however the issue of test of faith: A test of faith is a trial that Allah gives to humans to test their patience and faith. Allah tests people in many ways, including through fear, hunger, loss, and calamity. The purpose of these tests is to distinguish believers from non-believers.

Recently, we have seen people whose  faith have been subjected to severe tests.  We can only pray to Allah to be lenient with them. May all they have worked for in life not go to nought in the evening of their life.

Among other things God has promised to test us with are our:

• Wealth and children to see if they will be grateful or distracted by them.

• Jihad: Allah tests people through jihad, or fighting in His cause.

• Calamity, to see if they will accept it with patience.

• Sacrifice: Allah commanded Prophet Ibrahim to sacrifice his son, Ishmael, as a test of faith.

Rewards for passing tests:

• Allah rewards those who are patient with blessings, mercy, and forgiveness.

• Allah records those who are patient as victorious and gives them a place in Paradise.

Our brother Ahmad Olayinka Jose has had his faith tested with his health which Allah subjected to supreme test short of death. Ahmad was able to pass this test with glory to Allah. Not only did he have his heart replaced, but much more. But, Allah has been most merciful.  Today, Yinka marks his 63rd birthday. He is an example per excellence of a man with faith. Throughout his trials he never wavered nor sought an alternative to the powers of the Living God. May Allah bless his new age and may his days be long. God bless his children and children’s children. And may he continue to dwell in the house of the Lord.  Mr Yinky, happy birthday.

The Building of the Faithful Soul is the Beginning of the Building of Faith‐based Society. May Allah guide us in faith. 

Barka Juma’at and a happy weekend

Faith is considered a belief and trust in God based on good evidence but without total proof. To have faith, we must trust that God is there and working on our behalf, even though we can’t see him with our eyes.

Faith is the belief in something or someone, even when there is no absolute proof. It can also refer to trust in a person, thing, or concept.

Faith is a key component of religious belief systems. Faith is often considered to be a combination of loyalty, commitment, and trust.

In general Faith can also refer to loyalty to a person or duty. It can also refer to the quality of keeping promises. Faith can also be considered a firm belief in something, even when there is no proof.

Etymology: The word “faith” comes from the Latin word fidere, which means “to trust”.

Faith is often considered to be complementary to hope. Faith is also considered to be more than just intellectual agreement.

In Islam, Faith (Iman) means to believe; to have faith in something means to believe in it. It also means to show acquiescence and acceptance to the sacred Law, and to all that the Prophet (SAW) brought, and to accept and believe. The one who does all this is a believer (Mu’min).

Al‐Azhari said: ‘The basis of iman is to enter into a state of belief in the trust (Amana) that God Almighty has given one.’

The technical meaning of faith is firm belief in something real, based on evidence. Experts in this subject have defined faith as being ‘to believe with the heart and proclaim with the tongue’; some have added ‘to act with the body.’ Or, in the words of Abu `Ubayd al-Qasim ibn Salam: ‘Faith is to have sincere devotion to God with the heart, to testify this with the tongue, and to act on it with the body.’

Umar ibn al-khattab said: We were with the Messenger of God (SAW) one day, when there came to us a man wearing dazzling white clothes, with jet black hair; there were no marks of travel on him, and yet not one of us knew him. He sat by the Prophet (SAW), knee to knee, placed his hands on his thighs, and said: “O Muhammad (SAW)… “Tell me about faith (iman).” He said: “To believe in God and His angels and His books and His messengers and the Last Day, and to believe in Providence, the good of it and the evil of it.” “You have spoken truly,” he said, and then: “Tell me about excellence (ihsan).” He said: “To worship God as if you saw Him; for if you see Him not, He assuredly sees you.” He said: “Tell me about the Hour.” He said: “The one questioned knows no more about it than the questioner.”. . . ” Then the stranger went away, and I tarried a while. He then said to me: “O `Umar, do you know who the questioner was?” I said: “God and His Messenger know best.” He said: “It was Gabriel. He came unto you to teach you your religion.”

Al‐Zuhri said: ‘surrender is the word, and faith is the deed.’ he cites as evidence for this the Almighty’s words: The desert Arabs say, “We believe.” Say, “Ye have no faith; but ye (only) say, `We have submitted our wills to Allah,’ for not yet has Faith entered your hearts. But if ye obey Allah and His Apostle, He will not belittle aught of your deeds: For Allah is Oft-Forgiving, Most Merciful.” (Quran 49:14).

Others say that surrender and faith are the same thing, citing as evidence for this God’s words: Then We evacuated those of the Believers who were there, But We found not there any just (Muslim) persons except in one house: (Quran 51:35–36). The only just or righteous persons found in Sodom and Gomorrah were in the house of Lut. He and his believing family and adherents were told to leave in due time, and the wicked were destroyed in a shower of brimstone. But We found not there any just (Muslim) persons except in one house: That was the house of Lut; and even there, his wife had no faith: she disobeyed the Command and perished.

Al‐khattabi said: “The correct way to approach this is to speak in specific and not general terms; for one who surrenders (Muslim) might be faithful in some circumstances but not in others, whilst one who is faithful (Mu’min) is in a state of surrender in all circumstances. Every Mu’min is a Muslim, but not every Muslim is a Mu’min.

The basis of faith is belief, and the basis of surrender is submission and acquiescence; a man might surrender on the outside whilst not acquiescing on the inside; and he might believe on the inside whilst not acquiescing on the outside.”

There is a hierarchy in faith, and the faithful are distinguished from one another by its degrees.

Imam Abu Muhammad al-Husain ibn Mas`ud al- Baghawi says: The Prophet (SAW) made ‘surrender’ a name for outward actions, and ‘faith’ a name for inward beliefs. This is not because actions are not part of faith, or that belief of the heart is not part of surrender; rather, it is a detailed explanation of a totality which is in fact one single thing, the sum of which is called ‘religion. Belief and action are both included in the names of faith and surrender together.

The Almighty says that the religion which he has gladly chosen, and which he accepts from his servants, is surrender; and religion could not be acceptable or pleasing unless it included belief alongside action.

Some see that if surrender and faith are mentioned together, they take on different meanings, whilst if they are mentioned separately, they mean the same thing: if they are mentioned in the same place, surrender comes to mean outward action, and faith comes to mean inward action; and if either one of them is mentioned on its own, it is taken to mean both, in which case there is no difference between them.

The Prophet (SAW) explained iman as being the faith and submission of the heart, meaning faith in God, his angels, his books, his messengers, and so on; and he explained Islam as being a particular surrender, namely that of the Five Pillars.

The Prophet (SAW) said: ‘Surrender is public, and faith is in the heart.’ Outward actions can be seen by others, whilst the belief, knowledge, love, fear and hope of the heart are hidden, although they do have effects which might indicate them – although effects do not indicate anything unless their cause is certain.

From this, we can see how the heart is the locus for belief and faith, and the thing that the Almighty is interested in. The Messenger of God (SAW) said: Indeed, in the body there is a morsel which, if it is sound, the whole body is sound, and if it is spoiled, the whole body is spoiled. Indeed, it is the heart.

So faith is more specific than surrender, and excellence is more specific, and a higher level, than faith. The be‐all and end‐all of spiritual excellence is for the servant to ascend the levels of awareness of God Almighty and to witness him in all one’s actions and one’s conduct. This is the third degree, after surrender and faith, and is higher than them both; and it is built upon them, and not extraneous to them. There can be no faith without surrender, and no Excellence without faith. It is an excellence which the believer observes in all situations, and in worship in its most comprehensive meaning, which means more than just rites and supererogatory acts of devotion.

There is no iota of doubt that most of our afflictions are tests of faith. God tests us in many ways. He tests us with our wealth and possessions, our wives, our children and our health. Only the munin among us scale through.

In the Quran, Allah says, “We will certainly test you with a touch of fear and famine and loss of property, life, and crops” in Surah Al-Baqarah, (Quran 2:155).

Allah is saying that he will test people with fear, hunger, loss of wealth, and loss of life. Allah tests people to distinguish between believers and non-believers. Allah promises to give good news to those who are patient.

There is no doubt Allah has been testing us with the death of loved ones. Last Wednesday, January 15, our friend Oriyomi Onanuga passed away after she had been tested with illness. A two term Federal legislator, Oriyomi represented Ikenne/Sagamu/Remo North Federal Constituency in the House of Representatives. She left behind her children and her aged mother (Iya Yomi) who has now lost her only child, which she had in London 59 years ago. May Allah give her and the children succour. A vivacious and lively lady, NNS Oriyomi will sing no more. May Allah give her husband, Alhaji Onanuga, a fello member of Anwar-ul-Islam National Executive Council, the fortitude to bear the loss. May Allah obliterate her shortcomings and grant her Jannatul Firdous. Inna lillah wa ina ilehi rajiun.

Barka Juma’at and a happy weekend 

Today, Allah, through the Holy Quran speaks to us about the concepts of justice, equity and fairness. It is clear to all discerning observers that Nigeria is one huge crime scene where all manners of evil, wickedness, vice and iniquities converge to rob the people of justice, equity and most importantly fairness in all its ramifications.

Justice is the sum-total, of all recognised rights and duties, as it often consists of nothing more than a balanced implementation of rights and duties, and of due regard for equality and fairness. The Qur’an is emphatic on the objectivity of justice, so much so that it defies any level of relativity and compromise in its basic conception. A perusal of the Quranic evidence on justice leaves one in no doubt that justice is integral to the basic outlook and philosophy of Islam.

Allah (SWT) said in the Holy Quran, Surah Al-Hadid: We sent aforetime Our apostles with Clear signs and sent down with them the Book and the Balance (of Right and wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, unseen, Him and His apostles: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will). (Quran 57: 25) 

There is no gainsaying the fact that the major themes of the Quran include God-consciousness, fairness, equity, justice, equality and balance in all our dealings. These concepts are drummed into the believers every Juma’at service in the form of admonitions where we are enjoined to heed the words of Allah in Surah Al-Nahl : Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you that ye may receive admonition. (Quran 16:90)

It stresses the doing of what is right because it is the truth.  As a reflection of Allah’s attributes of Al-’Adl (The Just One) and Al-Muqsit (The Upholder of Equity), we are urged to establish justice and deal with all in a manner that assures equity, fairness and balance and safeguards the rights, property, honour and dignity of all people.  God assures us that even though He is All-Powerful and none can challenge His Authority, He deals with all with truth, kindness, justice, and the rights of none will be transgressed on the Day of Judgment.   

Allah says in Surah Al Anbia’ Ayah 47: We shall set up scales of justice for the Day of Judgment, so that not a soul will be dealt with unjustly in the least. And if there be (no more than) the weight of a mustard seed, We will bring it (to account): And enough are We to take account. (Quran 21:47)

The narrow dictionary equivalents for Justice and Equity are the words Insaaf, ‘Adl and Qist.  But the words are more comprehensive in their meaning and application.    The words ‘Adl and Qist, in their various forms, are used in the Quran about twenty seven times each. 

The root meanings of the word ‘Adl include the sense of Justice, Equity, Fairness, Non- Discrimination, Counter-Balance, to Rectify, Put in Order, Evenness, Proportion and the like.  When Prophet Muhammad (SAW), said “help the oppressor and the oppressed”, he was stressing this same concept.  The Companions responded that they understood what “helping the oppressed” meant, but what did he mean by “helping the oppressor”?  He replied, “By preventing the oppressor from oppressing others”.  The root meanings of the word Qist include Equity, Fairness, Justice, Fair Distribution, Correctness, Balance, and Scale. 

In Surah Al Ma’idah, Ayah 9, it is said that we should stand firmly for Allah as witness to fairness: O ye who believe! Stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: That is next to Piety: And fear Allah. For Allah is well acquainted with all that ye do. (Quran 5:9)  

See also Surah Al Nisa’, Ayah 135: (Quran 4:135) And Shu’ara Ayat 181-184; Surah Al Nahl, Ayah 90. God instructs Prophet Muhammad (SAW), in Surah Al Shurah, Ayah 15: Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded nor follow thou their vain desires; but say: “I believe in the Book which Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord. For us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal. (Quran 42:15)

Other aspects of justice referred to in the Quran are the following:

Allah doth command you to render back your Trusts to those to whom they are due; and when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things. (Quran 4:58)

“And O my people! Give just measure and weight, nor withhold from the people the things that are their due: Commit not evil in the land with intent to do mischief.  (Quran 11:85)

O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: For Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well acquainted with all that ye do. (Quran 4:135)

To Him will be your return–of all of you. The promise of Allah is true and sure. It is He Who beginneth the process of creation, and repeateth it, that He may reward with justice those who believe and work righteousness; but those who reject Him will have draughts of boiling fluids, and a Penalty grievous, because they did reject Him. (Quran 10:4)

A person’s faith does not become perfect until he observes fairness with respect to himself and others. In exchange, God shall increase his honour and glory. Man, by nature, prefers his own self and loves everything that is associated with him. He also possesses a dislike for everything bad and evil. Similarly, (justice demands that) if he does not desire anything bad and evil for himself, he should not desire it for the others too.

The Quran says: If ye fear that ye shall not be able to deal justly with the orphans, marry women of your choice, two, or three, or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess. That will be more suitable, to prevent you from doing injustice. (Quran 4:3)

In one way or the other we are all guilty of some of the injunctions in these ayats, particularly our leaders. It however, applies to all of us. It was once said, that the issues of injustice, unfairness and inequitable dispensation of resources is an all pervasive malaise. From the flinching tramp, the woman who digs for gold, the rich with their insatiable thirst for more, to the legislator, who is the sole beneficiary of his legislations and the executive who corners the people’s commonwealth to feather their own nests, we are all guilty. When justice, equity and fairness departs from a society, that society is finished.

(Saying): “Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should justly descend on you: And those on whom descends My Wrath do perish indeed!  (Quran 20:81)

May Allah’s wrath not fall on us, Amin!

The New Year deaths continue with the demise of our friend and Aburo, Babatunde Okegbenro popularly called ‘Lakabo’. He died last Saturday 4^th January. We chatted and exchanged New Year greetings and he was in high spirit. May God give strength and fortitude to the wife and children he left behind. Lakabo was 65. May his soul rest in peace. Aku ara feraku.

The New Year was not satisfied, it descended on the house of my Auntie, Alhaja Amuda Fagbo (widow of late Alhaji Saka Fagbo), whisking away her daughter Hamdalat Nana Fagbo, just as this Sermon was going to bed. Inna lilahi wa ina illehi raji’un. May Allah grant Nana Jannatul Firdous.

Barka Juma’at and a happy weekend.