Belief in the unseen: The journey from reasoned assessment to Divine certainty

Iftekhar Ahmed, Ahmadiyya Archive & Research Centre

Introduction

The Holy Quran, the ultimate source of guidance for Muslims, highlights belief in the unseen (iman bi l-ghayb) as a fundamental characteristic of the righteous and God-conscious people. Allah the Almighty states:

ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ

“Who believe in the unseen and observe Prayer and spend out of what We have provided for them.” (Surah al-Baqarah, Ch.2: V.4)

This raises a fundamental question: What is meant by belief in the unseen, and why is it of such great importance? This article, drawing heavily on the insights of the Promised Messiah^as, explores this vital question. Belief in the unseen is not a static acceptance of dogma, but rather the initiation of a dynamic spiritual journey. This journey is characterised by continuous striving (mujahada), complete hope in Divine guidance, and a progressive deepening of certainty (yaqin).

This exploration is not merely academic. It directly challenges the misconception that the Islamic faith is solely based on blind acceptance. The writings of the Promised Messiah^as, and the broader Islamic tradition, reveal a nuanced understanding of faith that embraces both intellectual assent and transformative spiritual practice. This article will illuminate the path from reasoned assessment to the ultimate realisation of Divine truth, highlighting the roles of human effort (kasb) and Divine grace (mawhiba). It will also differentiate between the states of the one striving, the muttaqi, and the one who has attained inherent virtue, the salih.

The foundation of iman: Reasoned assessment

A common misconception about religious faith, particularly iman bi l-ghayb, is that it requires a complete abandonment of reason. This is a false dichotomy. Islamic faith, and particularly the Promised Messiah’s^as understanding of it, embraces both reason and revelation. It acknowledges the essential role of reason in understanding the world and recognising the signs of God, while also recognising that ultimate knowledge of the Divine transcends the limits of human intellect.

The Promised Messiah^as, in his profound work Surma-e-Chashm-e-Arya, directly confronts the challenges posed by those who approach faith solely through a rationalistic lens. He addresses what he terms “arid philosophers,” those who, lacking an appreciation for Divine love, have allowed their spiritual lives to weaken. He laments that their “inappropriate freedom and weakness of faith has had a very bad impact on their inward will and their religious determination.” (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 70-71)

This critique highlights an important distinction between true faith and mere intellectual assent. The Promised Messiah^as emphasises that the “real root of the blessings” of religion lies in “faith and sound belief and favourable judgement and obedience and compliance of a truthful informer and the word of God.” (Ibid., pp. 71-72)

He is not dismissing reason but rather pointing out its limitations in grasping the full reality of the Divine. These “arid philosophers,” the Promised Messiah^as argues, misunderstand the very nature of religion due to their “false philosophy.” He calls upon them to set aside “prejudice and egotism” and to reflect, with “a straight view and a straight mind,” on the true essence of faith and the reasons for its reward. (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 72-73)

What, then, is this true essence? The Promised Messiah^as clarifies that faith involves “verbal acknowledgment and heartfelt affirmation,” an acceptance of a prophet’s message based on “piety and foresight,” arising from a sense of a favourable assumption. This acceptance is not contingent upon “complete, absolute and explicitly clear proof,” but rather on a reasoned assessment of credibility and a tendency towards the truth. (Surma-e-Chashm-e-Arya, Ruhani Khazain, Vol. 2, pp. 73-74)

This initial favourable assumption is the foundation on which deeper spiritual understanding is built.

The Promised Messiah^as further clarifies this crucial point, stating, “It is true that, since man is accountable due to his reason, he cannot accept irrational things, nor is he blameworthy for rejecting them.” (Ibid., p. 80)

This highlights a vital point: Islam does not demand the abandonment of reason. Rather, it calls for its proper use in recognising the signs of God and accepting the truth of His revelation.

The Promised Messiah^as explains that if knowledge of God were as self-evident as a mathematical equation, the very purpose of human existence – the test of faith – would be rendered meaningless. (Ibid., pp. 81-85)

True faith is built on conviction, not blind dogma.

Hazrat Khalifatul Masih IV^rh beautifully summarised this: “Today as I stand, I can say honestly that I believe everything, which I claim I believe in. Through conviction, not through dogmatism.” (“A Man of God”, youtube.com, 30 September 2011)

The dynamic nature of faith: Effort (kasb) and striving (mujahada)

While iman begins with reasoned assessment, it is not a static state. It must be nurtured, strengthened, and deepened through continuous effort (kasb) and striving (mujahada) in the path of God. The Holy Quran emphasises this aspect of faith in the following manner:

وَٱلَّذِينَ جَٰهَدُواْ فِينَا لَنَهۡدِيَنَّهُمۡ سُبُلَنَا

“And (as for) those who strive (to meet) Us – We will, surely, guide them in Our ways.” (Surah al-‘Ankabut, Ch. 29: V. 70)

This verse beautifully illustrates the link between human endeavour and Divine guidance. Our striving is not aimless; it is a conscious effort to align our lives with the Divine Will, as revealed in the Holy Quran and the Sunnah of the Holy Prophet^sa.

The Promised Messiah^as distinguishes between the muttaqi, i.e., the one who strives in righteousness, and the salih, i.e., the one who has attained inherent virtue. The muttaqi is engaged in a constant, conscious effort to overcome the base desires of his self (nafs) and adhere to God’s commands. This struggle is inherent in the Arabic term ittiqa’, which, as the Promised Messiah^as explains, derives from the Arabic verb form ifti‘al, implying “forced effort.” He states:

“In other words, Allah the Exalted indicates here that the degree of righteousness He requires of a person at this stage is not empty of strain.” (Malfuzat [English], Vol. 1, p. 20)

And:

“A muttaqi remains in a state where they must have faith in the unseen, and blindly follows a course of action without knowing much, and believes in all spiritual matters by virtue of faith in the unseen. This is the very sincerity of a muttaqi and as a result of this sincerity, God Almighty promises that such a one shall prosper.

أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ

It is they who shall prosper.” (Ibid., p. 28)

This striving, though essential, does not guarantee the attainment of the state of the salih. The salih, in contrast to the muttaqi, embodies a state of spiritual perfection bestowed by God as a gift (mawhiba), not achieved solely through personal effort. The Promised Messiah^as explains that the salih “begins to naturally and inherently perform virtue. They enter an abode of security, which is safe from all danger and all their battles against their selfish desires come to an end.” (Ibid., p. 20)

This distinction is crucial. The muttaqi is expected to strive continuously, but not to reach the salih’s level of effortless virtue through kasb alone. The salih’s state serves as a reminder of the ultimate goal and the transformative power of Divine grace, but it is not the measure of the muttaqi’s success. The muttaqi’s focus remains on consistent effort, reliance on God’s guidance, and acceptance that ultimate perfection is a gift, not an entitlement.

The Islamic tradition also emphasises that faith fluctuates. The principle of al-imanu yazidu wa-yanqusu, i.e., faith increases and decreases, is a well-established concept. This is vividly illustrated in a hadith narrated by Imam Muslim, concerning Abu Bakr^ra and Hanzala^ra, who expressed their concern to the Holy Prophet^sa about the fluctuation of their spiritual states:

“When we are in the company of Allah’s Messenger^sa we ponder over hell-fire and paradise as if we are seeing them with our very eyes and when we are away from Allah’s Messenger^sa we attend to our wives, our children, our business; most of these things (pertaining to after-life) slip out of our minds.” Thereupon Allah’s Messenger^sa said: “By Him in Whose Hand is my life, if your state of mind remains the same as it is in my presence and you are always busy in remembrance of (Allah), the Angels will shake hands with you in your beds and in your paths but, Hanzala, at times [it is like this] and at times [it is like that].” He said this thrice. (Sahih Muslim, Hadith 2750)

The Prophet’s^sa threefold repetition, “at times [it is like this] and at times [it is like that],” underscores that these variations in spiritual intensity are a normal part of the human experience, even for the most devout companions. This hadith serves as a powerful reminder that the path of faith is a journey, not a destination, and that fluctuations are to be expected.

Furthermore, it is essential to recognise that, whilst we must continually strive, God alone is aware of the value of even our most insignificant deeds. This, again, necessitates that we place our trust in the unseen.  It is precisely because we cannot fully grasp the Divine calculus of reward and punishment that iman bi l-ghayb becomes essential in our striving. We act, not knowing the ultimate outcome, but trusting in God’s justice and mercy. To underscore this profound truth, the Holy Prophet^sa shared some accounts that reveal the hidden dimensions of Divine judgment:

Abu Hurairah^ra narrated that Allah’s Messenger^sa said, “A prostitute was forgiven by Allah, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tying it with her head-cover she drew out some water for it. So, Allah forgave her because of that.” (Sahih al-Bukhari, Hadith 3321)

Ibn ‘Umar^ra said that the Messenger^sa of Allah said, “A woman was punished in Hell because of a cat which she had confined until it died. She did not give it to eat or to drink when it was confined, nor did she free it so that it might eat the vermin of the earth.” (Sahih al-Bukhari, Hadith 2365)

These Prophetic narrations illustrate that seemingly small acts can have big consequences in the eyes of God. They remind us that our limited understanding cannot fully encompass the Divine scale of justice and mercy. Allah, in His infinite wisdom, does not reveal to us the full balance of our deeds. This is purposeful, preventing us from becoming complacent or presumptuous about our spiritual state. While some ahadith mention specific numerical rewards, it is important to understand that these are relative values, not absolute measures. God’s judgment is based on factors beyond our comprehension.

Divine grace (mawhiba) and the attainment of certainty (yaqin)

While human effort (kasb) is essential, ultimate certainty (yaqin) regarding God’s existence and attributes is a Divine gift (mawhiba). The Promised Messiah^as emphasises that human reason can lead us to knowledge by inference (‘ilm al-yaqin), the realisation that a Creator must exist. However, progressing to knowledge by direct observation (‘ayn al-yaqin) and knowledge by direct experience (haqq al-yaqin) requires Divine grace. These higher states of certainty are not attainable through mere intellectual exertion.

This aligns with the Quranic emphasis on God’s sovereignty and His prerogative to guide whom He wills. Allah is al-Ghaniyy, the Self-Sufficient, and His bestowal of knowledge is an act of grace, not an obligation. This understanding of yaqin as a Divine gift helps to explain the difference between the muttaqi and the salih. While the muttaqi struggles against sin, relying on reasoned judgment and effort, the salih, having been granted a higher degree of yaqin, experiences a freedom from sin that is more natural and effortless. The attainment of yaqin is not merely an intellectual achievement; it is a transformative experience that profoundly impacts the individual, leading to a state of freedom from sin. The Promised Messiah^as illustrates this with the analogy of a person avoiding a snake-infested hole: true certainty about the harmful consequences of sin naturally leads to its avoidance. (Malfuzat [English], Vol. 2, p. 33)

This advanced stage of yaqin is not a minimum requirement for a believer, but a potential outcome of sincere striving and Divine grace. The state of prayer (salah) exemplifies this beautifully. The Promised Messiah^as, in his address at the Jalsa Salana of 1897, explained:

“There are some who in the Prayer desire to rid themselves of evil distractions immediately, although yuqimuna s-salata (He establishes the Prayer), indicates something quite the opposite. Is Allah unaware? Hazrat Sheikh Abdul-Qadir Jilani^[rh] states that spiritual reward is earned only until strenuous efforts remain. When these efforts cease to exist, spiritual reward no longer remains either. In other words, fasting and Prayer are considered deeds only as long as one is required to struggle against evil temptation to perform them. However, when these deeds attain a higher status, and the one who fasts and observes the Prayer escapes the clutches of forced effort and develops an inherent inclination to virtue, fasting and observing Prayer no longer remain to be deeds. Then, Hazrat Sheikh Abdul Qadir Jilani^[rh] goes on to raise the question himself: ‘Does this mean that such a person is exempt from observing Prayer? For spiritual reward was only attainable until a person was required to make a forced effort.’ The fact of the matter is that Prayer no longer remains to be a deed, rather, it becomes a reward in itself. This Prayer becomes the nourishment of such a person and the delight of their eyes; it is paradise on earth.” (Malfuzat [English], Vol. 1, p. 29)

This passage highlights that even at advanced spiritual stages, the quality of the act transforms, rather than the act itself disappearing. The striving, the ittiqa’, becomes internalised and joyful rather than forced. This transformation, however, is ultimately dependent on God’s grace. 

The Promised Messiah^as offers a powerful parable to illustrate this point:

“A person who starts digging a well in his search for water has to continue digging till he reaches water. Those who give up digging before water is reached deprive themselves altogether, but those who persist and do not become weary reach water in the end.” (The Essence of Islam, Vol. 2, p. 312)

This parable underscores that while persistent effort (kasb) is crucial in our pursuit of spiritual knowledge and certainty, the ultimate attainment of that certainty (yaqin) is a gift from God, like the water discovered at the end of diligent digging. We must strive, but we must also remain humble and reliant on Divine grace.

The perils of unguided knowledge

The Promised Messiah^as cautions against the dangers of pursuing knowledge without a firm foundation of faith and adherence to Islamic law (sharia). He identifies two groups who find success on the path to God, “Firstly, those who adhere firmly to the fundamental principles of religion without any real insight (din al-‘aja’iz), or in other words, those who follow the shariah and thus attain salvation.” (Malfuzat [English], Vol. 1, p. 22)

Din al-‘aja’iz refers to the simple, sincere faith of ordinary believers who may not possess extensive theological knowledge, where a complex philosophical understanding of ghayb is not a prerequisite for achieving closeness to God. What truly matters is acting in accordance with fundamental beliefs, namely the sharia.

The second group consists of “those who advance even further still. Whatever the odds, they do not tire and continue to march forward until they reach their ultimate objective.” (Ibid., pp. 22-23)

These are the seekers (salikun) who, after fulfilling the requirements of the sharia, strive for a deeper understanding of God, always remaining rooted in the fundamentals of faith.

However, the Promised Messiah^as issues a stern warning, “However, truly unsuccessful are those who advanced forward from the rank of din al-‘aja’iz but did not complete their spiritual quest; such people always fall prey to atheism.” (Ibid., p. 23)

This important point shows the danger of pursuing intellectual knowledge of the Divine without the grounding of spiritual practice and adherence to the fundamental principles of religion. Unguided intellectual exploration, divorced from the ethical and spiritual framework of iman and taqwa, can lead to doubt and, ultimately, rejection of faith.

The Holy Prophet^sa reinforced this warning. He said, “Whoever increases in [worldly] knowledge, but does not increase in [divine] guidance, only increases in distance from Allah.” (Al-Ghazali, Ihya’ ‘ulum ad-din, Beirut: Dar al-Ma ‘rifa, 1982, Vol. 1, p. 59)

True faith requires a harmonious integration of knowledge, practice and spiritual experience.

Conclusion: A continuous journey of faith

The exploration of iman bi l-ghayb, as illuminated by the Holy Quran, the Sunnah, and the writings of the Promised Messiah^as, reveals a dynamic and multifaceted understanding of faith. It is not a passive acceptance of dogma, but an active, lifelong engagement with the Divine. It begins with reasoned assessment, is nurtured by continuous striving (mujahada) and effort (kasb), and culminates in the Divine gift of certainty (yaqin).

The distinction between the muttaqi and the salih provides a framework for understanding the stages of spiritual development. The muttaqi is engaged in a constant battle against their lower self, striving to align their actions with the Divine Will. The salih, on the other hand, represents a state of spiritual perfection bestowed by God.

The emphasis on both human effort (kasb) and Divine grace (mawhiba) highlights the delicate balance between human agency and Divine sovereignty. We are responsible for striving, but ultimate success and certainty are gifts from God. This understanding fosters both humility and hope.

Finally, the warnings against unguided intellectual pursuit underscore the importance of integrating knowledge with spiritual practice and adherence to the sharia. True faith is a holistic endeavour, encompassing the mind, the heart, and the soul.

The journey of iman bi l-ghayb is a continuous one. We are constantly called to deepen our assessment, intensify our striving, and seek Divine guidance. This is why, in every rak‘a of our prayers, we recite:

ٱهۡدِنَا ٱلصِّرَٰطَ ٱلۡمُسۡتَقِيمَ

“Guide us in the right path.” (Surah al-Fatihah, Ch. 1: V. 6)

We do not ask to reach the end of the path, for there is no end. The journey of faith is a continuous striving, a perpetual seeking of God’s guidance. May Allah enable us all to embark on this journey with sincerity, perseverance, and unwavering reliance on His grace. Amin.