Emaan on Allah’s Rusul
What is Emaan & What is the connection with the word Aman?
The Concept of Aman & Emaan: The phrase Amanu bi Allah is normally mistranslated as believe in Allah, which is at the root of our Deen. By misinterpreting this important terminology and concept as belief, the very basic foundations of Deen have been shaken. Through these misinterpretations, the concept of blind faith, believing without asking any question, or the use of one’s Aqal, reasoning and thinking, and the concept of simply blindly following the scholars and elders have been inculcated in the mindsets of Muslims which is against the very basic gist of this concept and Quranic guidance. The concept of Emaan is deeply rooted in the word Aman as the phrase is Amaanu With Allah- The word Aman means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness.
Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind.
The word A’emanihim and Ai’man has the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being committed in oath, promises, vows, pledges or undertakings. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran as Ahad and Meesaq. In a nutshell, the concept of Emaan, Aimaan or Aemaan has dual meanings of firm and deep conviction as a result of seeking of knowledge and complete intellectual satisfaction; as well as a covenant, oath or promise (with Allah). Thus, when we talk about protecting, nourishing and nurturing our Emaan, as per the concept of Taqwa, it means being extra careful and protective w.r.t. both these meanings of Emaan.
What is Kufar and How is it Opposite to that of Emaan?
The concept of Kufar: Similar to the concept of Emaan as belief, the concept of Kufar is also misinterpreted as disbelieve. Kufr basically means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available.
The concept of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. Kaafir is used in Quran as an opposite to Momin, i.e., Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. and therefore is basically hiding and concealing not just one’s faculties and intellect but also Ayaat of Allah.
What does it Mean by the word Rasool & Rusul?
Emaan or Kufar on Allah’s Rusul: The word Rasool is normally translated as messenger who deliver the Risaalat- the message. The role and duties of the Rasool the one who delivers Allah’s message, then leads the way to follow and obey the Ayaat of Allah (Yatlu), teaches the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. Quran also tell us that the only duty of the Rasool is to deliver the Risaalat. The word Rusul is generally misinterpreted as plural of Rasool, whereas the word Rusul, as in Rusulihi, is used in Quran in the meanings of whatever Allah has sent as Risaalat, as in Risalat of Allah. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab.
What is the difference between Nabi and Rasool? Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whenever Allah has addressed the Nabi in his personal capacity the word Nabi is used and not Rasool. The word Nabi, is used more in terms of addressing the Nabi in his personal capacity in terms of his personal situations and addressing him personally, whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi being a human, a person only, whereas Rasool, could be from Allah’s Malaik as well.
What is Emaan on Allah’s Rusul?
Emaan on Allah’s Rusul means Emaan on Allah’s Risalaat. This is an extremely important concept and one of the five fundamentals of Emaan. Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstrate its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabiyeen (all Nabi) and all of Allah’s Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being. This concept is strongly linked to not making any distinction, differentiation or separation between any of Allah’s Nabiy or Rasool. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would be equivalent to doing Kufar.
Emaan on Allah’s Nabiyeen mean Emaan on All without any distinction: The basic concept of Emaan on Allah’s Nabiyeen is built on the concept of treating ALL of Allah’s Rasool and Nabiyeen on equal footings since Quran clearly identifies this as the basic requirement of Emaan on Allah’s Rasool (as in all of them) and Nabiyeen (as in All of Allah’s Nabiy) as highlighted in many Quranic Ayahs. This concept of Emaan on Allah’s Rasool and Nabil and to identify if one is as per Hidayah is based on a very clear criteria of judgment- It doesn’t matter whatever name of the religion one is following, or whatever the person identifies with, i.e., if the person is a Muslim, a Christian, a Jew etc. what matters is that if the person makes no distinction between any of Allah’s Rasool and Nabi, or between Allah and Allah’s Rusul- Risalat, then and only then, that person is as per Hidayah. The basic characteristics of Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.
What does it Mean by distinction between Allah and Allah’s Rusul? Quran tells us in very clear manner that those who do Kufar with Allah and Allah’s Rusul, they do this through their acts, deeds, speech, the whole system with the basic desire to and with the end result of, trying to cause distinction and differentiation between Allah and Allah’s Rusul. The point to think and ponder is that if we are to assume the word Rusul as plural of Rasool, and Rasool being the person who is Allah’s Rasool, then there is a huge difference between Allah and a normal human being- Bashar as Rasool. The only thing that unites, Allah and Allah’s Rasool, within which one cannot and should not Yatafarrequ- cause to create any distinction and differentiation is Allah’s Risalaat. That means that those who do Kufar with Allah and Allah’s Rusul, do this through the whole system of actions, deeds, elements, the basic end result of which is to cause distinction between Allah and Allah’s Rusul, not in terms of any distinction between Allah and a human being but in terms of Allah’s Rusul and Allah- in terms of Allah’s message, the Risalat, the Kitaab.
How this distinction between Allah and Allah’s Rusul is created? How they exactly do this is further explained in Quran in terms of their conducts, behaviors and speech being reflective of the fact that they have Emaan on some of Allah’s Risalaat and Kufar on others as they try to seize and grasp a middle path in between the Emaan and Kufar. This is a very concise and true depiction of the state of Ahl-e-Kitaab, be it Muslims, Jews or Christians, all over the world at the moment. Consider for example the vast majority of Muslims, who differentiate and treat with distinction their beloved Nabi Mohammad, by differentiating him from the rest of the Allah’s Nabiyeen and the many Rasool and Allah’s risalaat – Allah Kitaab. As a result, they follow and believe in many manmade and fabricated hadithun Ghairihi- that is sayings and conducts of Nabi Mohammad written by someone else in the name of Nabi and making this as a part of their Deen. As a result, they have created a distinction, not only between Nabi Mohammad and rest of Allah’s Nabiyeen but also between Allah’s Risalaat- the Quran by these Man-made Hadith.
How to determine if we have Emaan or Kufar on Allah’s Rusul?
Quran gives us the clear criteria of a Kaafir as someone who would differentiate or make any distinction between any of Allah’s Nabi and Rasool, giving preference to some and ignoring others, and/or differentiating between Allah and Allah’s Rusul- Risalaat, in terms of treating other than the Kitaab, as additional sources of Deen, by wishing to adopt a way in between; is Kaafir as per clear Quranic Ayahs, or in terms of having Emaan on some of Allah’s Risalat, the Hidayah and Kufar on some. Momin is the one as per Quran who makes no distinction between any of Allah’s Nabi or Rasool, as well as he/she makes no distinction between Allah and Allah’s Rusul. Therefore, if anyone would alleviate the position/status of one Nabi or Rasool from the rest, by following only that Nabi’s statements, books, actions etc., rather than by following all of Allah’s Nabiyeen in terms of following the Kitaab, or by equating the statements and actions of one Nabiy along with the Kitaab as an equal source of Deen, then he/she is in fact making a distinction, a difference between Allah’s Nabiyeen and Rusul as well as Allah and Allah’s Rusul. For instance, if as Christian one would alleviate the position of Nabi Easa from the rest of Allah’s Nabi or Rasool, (whether or not if the status equal to Allah is assigned or not) or if a Muslim would alleviate the status of Nabi Mohammad over other Rusul and Anbiyah, or a Jew would alleviate the status of Nabi Mosa over others. In all of these cases, a distinction has been made between the chosen Nabi, (Easa, Mohammad, Mosa) and the rest of Allah’s Nabi and Rasool, as well as considering his books as different from Allah’s Kitaan- this is an act of Kufr with regards to Emaan on Allah’s Rusul/ Anbiya. Thus, the basic idea is to have Emaan on All of Allah’s Rasool on equal footings without making any distinction whatsoever since it was the same Kitaab, the same Hidayah that was revealed on all of them.
Source: Concept An-Nisa’- Ayah No: 4:150 to 4:152
https://quranthinkers.com/projects/smart-phone-app-quranwords-concepts-by-wqt/
