Comprehensive Study Notes on Islamic Principles of Belief: Grade 9 Unit 2

Foundational Concepts of Faith and Belief

Iman is defined as the individual's belief in the existence and unity of Allah (cc), as well as the confirmation and acceptance of the definitive matters that prophets received from Allah (cc) and conveyed in the name of religion. A person who possesses this faith is referred to as a Mü’min. The internal aspect of this faith is Tasdik, which involves believing with absolute certainty and sincerely binding oneself to the truths sent by Allah (cc) through His messengers.

To be treated as a Muslim within a community, a believer must perform İkrar, which is the verbal or behavioral externalization of the values they believe in regarding the existence and unity of Allah (cc). The practical application of faith is known as Amel, encompassing every type of action and behavior that is subject to punishment or reward in both this world and the afterlife. When these actions are beneficial for religion or the world, provide peace, and serve as a means to gain the approval/pleasure of Allah (cc), they are categorized as Salih amel.

Types of Faith and the Concept of Ihsan

Faith can be categorized based on how it is acquired and its depth. Taklid%C3%AEE iman is an imitative form of belief that arises when an individual follows the beliefs and values of the environment they were raised in without relying on any traditional or rational evidence. In contrast, Tahkik%C3%AEE iman is a verified faith based on research, comprehension, and both traditional (nakl%C3%AEE) and rational (akli) evidence.

İhsan is a profound state of spiritual awareness where a human performs their acts of worship as if they are seeing Allah (cc), striving to feel that they are always in His presence. The term also encompasses doing good, behaving beautifully, performing tasks excellently, forgiveness, providing charity, and offering hospitality.

The Principles of Tawhid and the Attributes of Allah (cc)

Tevhit is the principle of unifying Allah (cc) in His essence (zat), attributes (sıfat), and actions (fiil). It requires believing that He is one and unique, worshipping only Him, and not associating any partners with Him (avoiding Shirk). Shirk is defined as the opposite of tawhid, where one recognizes other beings as gods alongside belief in Allah. The fundamental expression of this unity is the Kelimeitevhit: ‐L%C3%A2 il%C3%A2he illallah Muhammed%C3%BCrrasul%C3%BCll%C3%A2h‐, which translates to ‐There is no god but Allah, and Muhammad is the messenger of Allah.‐

The attributes of Allah are divided into two categories. Selb%C3%AEE sıfat are transcendental attributes that distance Allah (cc) from deficiencies and inform us of what He is not. These include V%C3%BCcud (Allah exists and His non-existence is impossible), Kıdem (His existence is eternal with no beginning), Beka (His existence is eternal with no end), Vahdaniyyet (He is unique without partner or equal), Muhalefet%C3%BCn lilhavadis (He does not resemble created beings), and Kıyam binefsihi (He is self-subsistent and does not need anyone else for His existence).

Sub%C3%BBt%C3%AEE sıfat are affirmative attributes ascribed to the essence of Allah (cc) that inform us of what He is. These consist of Hayat (He is living and alive), İlim (He knows everything), Semi (He hears everything), Basar (He sees everything), İrade (He does whatever He wishes), Kudret (His power is sufficient for everything), Kelam (He speaks), and Tekvin (He creates everything).

Angelic Beings and Their Specific Duties

Melek (Angels) are luminous beings that carry out the commands of Allah (cc) and cannot be perceived by the senses. The word itself means messenger, strong, or one who manages affairs. Several specific angels have distinct roles. Cebrail is the angel of revelation who delivers divine messages to prophets. Mikail is responsible for managing natural events in the universe and the sustenance (rızık) of created beings. Azrail, also referred to in the Quran as the Angel of Death (‐melek%C3%BCl mevt‐), is tasked with taking the souls of those whose time has come.

İsrafil is the angel responsible for blowing the Trumpet (S%C3%BBr). The Trumpet will be blown twice: the first signifies the end of the world (Kıyamet), and the second signifies the resurrection (Bas%C3%BCbadelmevt). Other specialized angels include the Hamele-i Arş, who carry the Divine Throne; Kiramen K%C3%A2tibin, who record the good and evil deeds of humans; and M%C3%BCnker and Nekir, who are responsible for questioning individuals in the grave. Hafaza melekleri protect humans from the front and back, while the Mukarrab%C3%BBn and İlliyy%C3%BBn are angels of a high rank close to Allah (cc) whose primary duty is to glorify and remember Him.

Divine Books and the Nature of Prophethood

Allah (cc) has provided guidance through various scripts and books. Suhuf refers to pages or small booklets containing religious commands sent to certain prophets via Cebrail, distinct from the four major books. These major books include the Tevrat (meaning ‐teaching‐ or ‐law‐), sent to Hz. Musa; the İncil (meaning ‐good news‐ or ‐gospel‐), sent to Hz. İsa; and the Zebur (meaning ‐written book‐ or ‐letter‐), sent to Hz. Davud.

A Peygamber is a chosen individual tasked by Allah (cc) to carry messages and convey revelation to people. The Quran uses terms like Nebi (one who gives news/reports), Resul (messenger), and M%C3%BCrsel (one who is sent) for these individuals. The institution of prophethood is referred to as N%C3%BCb%C3%BCvvet or Risalet. Prophets possess five essential attributes: Sıdk (truthfulness and honesty), Emanet (trustworthiness), Fetanet (intelligence and deep understanding), İsmet (protection from committing sins), and Tebliğ (delivering the revelation completely without omission). To validate their claim, prophets may perform Mucize (miracles), which are extraordinary events that transcend human power and logic, performed by Allah's permission as a challenge to non-believers.

Eschatology: The Afterlife and Divine Decree

Ahiret refers to the eternal life that begins after the earthly life ends. This transition starts with %C3%96l%C3%BCm (death) and leads to Kabir Hayatı (life in the grave), which serves as the beginning of the afterlife experience. Kıyamet is the destruction of the mortal world upon the first blowing of the Trumpet. This is followed by Bas%C3%BCbadelmevt, the resurrection of the dead by Allah (cc). Once resurrected, beings are gathered for Haşir (the gathering) to face Hesap (the accounting of their deeds).

During the judgment, Mizan refers to the scale that will be set up to evaluate actions that warrant reward or punishment. Ultimately, individuals are sent to either Cennet (Paradise), the place of reward for believers who performed good, or Cehennem (Hell), the place of punishment for disbelievers and sinners for their evil deeds.

The progression of life is governed by Kader and Kaza. Kader is Allah’s (cc) pre-eternal knowledge and determination of all events and how His creations will exist, involving planning, measuring, and determining qualities. Kaza is the actualization and occurrence of these events when their appointed time arrives, in accordance with Allah’s knowledge and decree.

Moral and Ethical Excellence

Takva is the spiritual discipline where a servant keeps their mind and heart away from everything that would cause them to forget Allah (cc), effectively protecting their soul. Complementary to this is Birr, which encompasses all types of goodness and kindness. It includes İhsan, zakat, assistance, grace, getting along well with others, maturity, and truthfulness. In the context of the Quran and Sunnah, Birr covers all commanded acts of worship, righteous deeds (salih amel), goodness, and everything that results in spiritual reward (sevap).