الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا ، وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمداً عبده ورسوله ، اللهم صلِّ وسلم وبارك على سيدنا محمد وعلى آله وأصحابه  ومن تبعه إلى يوم الدين 

The Quan starts by setting its purpose and giving concise description of the believers by saying:

ذَٲلِكَ ٱلۡڪِتَـٰبُ لَا رَيۡبَ‌ۛ فِيهِ‌ۛ هُدً۬ى لِّلۡمُتَّقِينَ (٢) ٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡغَيۡبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَـٰهُمۡ يُنفِقُونَ (٣) وَٱلَّذِينَ يُؤۡمِنُونَ بِمَآ أُنزِلَ إِلَيۡكَ وَمَآ أُنزِلَ مِن قَبۡلِكَ وَبِٱلۡأَخِرَةِ هُمۡ يُوقِنُونَ (٤) أُوْلَـٰٓٮِٕكَ عَلَىٰ هُدً۬ى مِّن رَّبِّهِمۡ‌ۖ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ (٥)

“This is the Book whereof there is no doubt, a guidance to those who are God-conscious. (2) Who believe in the unseen and steadfast in the prayer and spend out of what We have provided for them (3) And who believe in what has been send down to you and in what has been sent down before you and they have certainty in the Hereafter. (4) They are on guidance from their Lord, and they are the successful”. (Al-Baqara 2:2-5) 

In describing those who are standing on true guidance, Allah stated that they believe (يُؤۡمِنُونَ) in the unsees and the revelations to Prophet Mohammad (PBUH) and to previous messengers. But when it came to the day of Judgment, Allah stated that they have certainty (يُوقِنُونَ) about it.  The emphasis on having certainty regarding the day of judgement is also emphasized in both Surat Al-Naml (27: 3) and Surat Luqman (31:4):

طسٓ‌ۚ تِلۡكَ ءَايَـٰتُ ٱلۡقُرۡءَانِ وَڪِتَابٍ۬ مُّبِينٍ (١) هُدً۬ى وَبُشۡرَىٰ لِلۡمُؤۡمِنِينَ (٢) ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّڪَوٰةَ وَهُم بِٱلۡأَخِرَةِ هُمۡ يُوقِنُونَ (النمل (

“Tâ-Sîn. These are the Verses of the Qur’an, and a clear Book; (1) A guide and glad tidings for the believers (2) Those who are steadfast in the prayers and pay Zakat and they have certainty in the Hereafter”. (Al-Naml 27:1-3)

الٓمٓ (١) تِلۡكَ ءَايَـٰتُ ٱلۡكِتَـٰبِ ٱلۡحَكِيمِ (٢) هُدً۬ى وَرَحۡمَةً۬ لِّلۡمُحۡسِنِينَ (٣) ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلۡأَخِرَةِ هُمۡ يُوقِنُونَ (لقمان(

Alif-Lâm-Mîm  (1) These are Verses of the Wise Book. (2) A guide and a mercy for the good-doers (3) Those who are steadfast in the prayers and pay Zakat and they have certainty in the Hereafter”. (Luqman 31:1-4)

In this talk, I plan to, insha’Allah, discuss the issues of belief (إيمان) and certainty (يقين) and their differences. Why the subject is important because we are not expected to stay on the state of belief if we are to ensure success.  But we have to progress to the state of certainty.  To appreciate the reason for the distinction is to look at the reverse position for both.  The reverse position for the belief if doubts creep in the mind of the believer is disbelief which is kufr.    But the reverse position for certainty is limited to doubt to which the person has strong resistance because he can easily address them and thus, they will have no effect on the certainty of his belief.

To highlight the difference between belief and certainty, let us consider a physical illustration of a person who is standing on the shore of a stormy ocean.  This person is in a safe position that we use to represent the state of belief.  But if the waves that represents doubts gets worst, it can reach the shoreline and can draw the person in the ocean to drown.  Thus, this person who is standing on the shoreline moved from the state of safety which is belief to state of danger which is Kufr by the storm which is the doubts.  But if this person moves away from the shoreline deeper to stand on a mountain which will be a state of certainty, even if the waves move to the shoreline, he will remain safe and in state of belief.

Therefore, there is important difference between belief (إيمان) to certainty (يقين).  Doubts creeps into the belief and if they are not resisted and properly addressed, they can lead to kufr and unfortunately this is a dilemma that some Muslims fall into. In a study that was published by the Pew Research center in 2018 shows that about a quarter of adults who were raised Muslims (23%) no longer identify as members of Islam.

The Prophet (PBUH) warned us of the risk of changing from the state of belief to kufr and therefore, this danger cannot be taken lightly.   The Messenger of Allah (PBUH) said

عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال بادروا بالأعمال فتنا كقطع الليل المظلم يصبح الرجل مؤمنا ويمسي كافرا أو يمسي مؤمنا ويصبح كافرا يبيع دينه بعرض من الدنيا ‏‏(‏رواه مسلم‏)‏‏

“ Rush to doing good deeds (before you are overtaken) by a fitnah (turbulence) which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning and would sell his religion for worldly goods.”

أشهد أن لا إله إلا الله وأني رسول الله، لا يلقى الله بهما عبد مستيقناً بهما غير شاك إلا دخل الجنة

“Witnessing that there is no God but Allah, whosoever meets Allah on it with certainty with no doubt in it will enter paradise”.

من شهد أن لا إله إلا الله موقناً بها من قلبه دخل الجنة

“Whoever witnesses that there no God but Allah with certainty in his heart will enter paradise”.

حرم على النار من شهد أن لا إله إلا الله موقناً بها من قلبه

“Allah has prohibited the fire on anyone who witnesses that there no God but Allah with certainty in his heart”.

أحب الأعمال إلى الله عز وجل، إيمان لا ريب فيه أو لا شك فيه

“The best deed to Allah Almighty is Belief that has no skepticism nor doubt”.

  Khalifa Abu Bakr said that the Prophet (PBUH) said:

أبا بكر الصديق -رضي الله عنه- خطب الناس؛ فقال: قال رسول الله -صلى الله عليه وسلم-: “يا أيها الناس: إن الناس لم يعطوا في الدنيا خيرًا من اليقين والمعافاة، فسلوهما الله عز وجل”(رواه أحمد).

“People have not been given in this world anything better than certainty and well-being, so ask Allah almighty for them.”

Imam Hassan Al-Basri said:

ويقول الحسن البصري: “ما طُلبت الجنة إلا باليقين، ولا هرب من النار إلا باليقين، ولا صبر على الحق إلا باليقين”.

“Paradise is only secured by certainty, and the fire is only avoided by certainty, and there is no patience on the truth except by certainty.” 

Imam Ja’afr Al-Sadiq said:

فعن الاِمام الصادق عليه السلام أنه قال: (الاِسلام درجة والاِيمان عن الاِسلام درجة. واليقين على الاِيمان درجة.

“Islam is a degree and belief is higher degree than Islam and certainty is higher degree that belief.

Abdullah Ibn Masoud (عبد الله بن مسعود) said:

الصبر شطر الإيمان، واليقين الإيمان كله

Patience is part of the belief and certainty is the whole belief. 

The reason that Abdullah Ibn Masoud said that patience is only part of belief (الصبر شطر الإيمان) but certainty is the whole belief (اليقين الإيمان كله) because patience requires full trust and reliance in Allah and this cannot be attained except through certainty.  

Certainty is a status beyond’ belief.  This is why Prophet Ibrahim asked Allah to show him how He raises the dead to move his belief to this higher state of certainty, as Allah informs us:

وَإِذۡ قَالَ إِبۡرَٲهِـۧمُ رَبِّ أَرِنِى ڪَيۡفَ تُحۡىِ ٱلۡمَوۡتَىٰ‌ۖ قَالَ أَوَلَمۡ تُؤۡمِن‌ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطۡمَٮِٕنَّ قَلۡبِى‌ۖ قَالَ فَخُذۡ أَرۡبَعَةً۬ مِّنَ ٱلطَّيۡرِ فَصُرۡهُنَّ إِلَيۡكَ ثُمَّ ٱجۡعَلۡ عَلَىٰ كُلِّ جَبَلٍ۬ مِّنۡہُنَّ جُزۡءً۬ا ثُمَّ ٱدۡعُهُنَّ يَأۡتِينَكَ سَعۡيً۬ا‌ۚ وَٱعۡلَمۡ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ۬

“And when Ibrahim (Abraham) said, “My Lord! Show me how You give life to the dead.” He (Allah) said: “Do you not believe?” He (Ibrahim) said: “No. (I believe), but It is just to make my heart at peace.” He (Allah) said: “Take four birds and make them incline towards you, and then put a portion of them on every mountain, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.” (Al-Baqara 2:260)

We discussed this verse before in attempt to explain how Allah gives life to the dead.  This is not the subject here, but I want to highlight that Prophet Ibrahim has belief, but he was seeking certainty.   Allah confirms this certainty by saying in Surat Al-Ana’am regarding Prophet Ibrahim:

وَكَذَٲلِكَ نُرِىٓ إِبۡرَٲهِيمَ مَلَكُوتَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَلِيَكُونَ مِنَ ٱلۡمُوقِنِينَ (٧٥

“Thus, we showed Ibrahim the kingdom of the heavens and the earth so that he be one of those who have certainty” (Al-An’am 6:75)

This introduction on the importance of advancing from the state of belief to the state of certainty even for Prophets, requires us to address at least four issues:

1. What is the nature of certainty that we want to achieve?
2. How can we achieve the proper level certainty since we are not Prophets?
3. What are the most common doubts that face Muslims and can shake their belief?
4. How do we address these common doubts?
5. What is Certainty (يقين)

The subject of certainty has been addressed by both philosophers and religious scholars, but they never reached consensus. Some argue that there is nothing called certainty because our knowledge is finite and always limited and thus any claim to certainty is arrogant and merely used by those who conceal their unjustifiable beliefs.  Those who hold this view are obviously wrong because they themselves are claiming certainty by their claim that there is no certainty and thus such claim is self-refuting.  The proper way to address certainty is to ask is: what is certainty?

A skeptic might say that certainty refers to the rigorous assurance that something we believe is totally true.  The requirement of rigorous assurance is unrealistic because on what grounds do anyone of us believe that when he goes to the garage to use his car, it will not turn into a horse.  One can claim certainty because many times in the past his car has not turned into a horse. But if one is truly pressed, he could not really claim that he had rigorous certainty if he is perfectly honest.

Thus, certainty is only achieved from an assumption of the continued regularity of the laws of nature. But this belief would be an assumption.  In addition, even our belief that the universe actually exists and is not some kind of illusion, a figment of our imagination, or a computer simulation like the Matrix is an assumption without any rigorous evidence.

Chuang Chou (Zhuangzi, Zhuang Zhou) who was a Chinese philosopher between 369 BC and 286 BC said: “Once upon a time, I, Chuang Chou, dreamt I was a butterfly, fluttering here and there, to all intents and purposes a butterfly. I was conscious only of my happiness as a butterfly, unaware that I was Chou. Soon I awaked, and there I was, myself again. Now I do not know whether I was then a man dreaming I was a butterfly, or whether I am now a butterfly, dreaming I am a man.”

If the existence of the universe is not certain, any subsequent reasoning derived from scientific observation of the universe will be equally uncertain.  If we demand rigorous certainty of even the most basic truths of mathematics or science, we are left completely empty-handed. All truth is ultimately derived from the assumption of certain axioms, about which we can have no rigorous certainty.

Therefore, we need to differentiate between “rigorous certainty” and “pragmatic certainty.”  We, as human beings, cannot be “rigorously certain” about anything at all. However, my may claim “pragmatic certainty”, that is, the subjective assurance that our beliefs and our assumptions are true.  Even the skeptics will act upon pragmatic certainty on a daily basis.

In general philosophers classify certainty as follows:

1. Psychological certainty: A belief is psychologically certain when the person who has it is completely convinced of its truth.
2. Epistemic certainty: The certainty based on knowledge that has a degree of validation.
3. Moral certainty: A certainty, which is sufficient to regulate our behavior,
4. Systematic certainty: It is certainty that is evident and difficult e to fully doubt.
5. Human certainty: Certainty that is mixed with doubts.

Instead of studying the views of others on the classes of certainty, let us look at what Allah says.   Allah identified for us three levels of certainty, and these are:

1. Knowledge-Based Certainty (عِلۡمَ ٱلۡيَقِينِ)
2. Sight-Based Certainty (عَيۡنَ ٱلۡيَقِينِ).
3. True Certainty (حَقُّ ٱلۡيَقِينِ)

These are identified in the following verses that are related to the certainty about the hellfire.

كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ (٥) لَتَرَوُنَّ ٱلۡجَحِيمَ (٦) ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ (التّکاثُر)

“If you know with knowledge-based certainty, (5) You will certainly see hell-fire! (5) Again, you shall see it with Sight-based certainty!  (Al-Takathur102:5-7-5)

وَأَمَّآ إِن كَانَ مِنَ ٱلۡمُكَذِّبِينَ ٱلضَّآلِّينَ (٩٢) فَنُزُلٌ۬ مِّنۡ حَمِيمٍ۬ (٩٣) وَتَصۡلِيَةُ جَحِيمٍ (٩٤) إِنَّ هَـٰذَا لَهُوَ حَقُّ ٱلۡيَقِينِ (الواقِعَة)

“However, if he is one of the deniers and goes astray, (92) for him is a welcome of scalding water, (93) and roasting in hell-fire. (94) This is the true certainty. (Al-Waqia 56:92-95).

We accept the certainty of a specific knowledge based on a reference that we trust its reliability.  But our level of certainty regarding the same knowledge will increase if we were witnesses of this knowledge.  The only true certainty regarding the same knowledge when we are part of this knowledge.

To illustrate these three levels of certainty, let us assume that you were told by a family member that a helicopter is in your driveway.  You can believe with knowledge-based certainty that a helicopter is in your driveway.    But this knowledge-based certainty cannot be based on blind trust.  It should be based on your intellectual assessment of the truthfulness of the source of the knowledge.  

A higher level of certainty can be achieved if you went outside and saw a helicopter in your driveway.  This will be a sight-based certainty which is obviously higher level than the knowledge-based certainty.

The highest level of certainty can only be realized if you go out, open the door of the helicopter, and sit on the pilot seat.  This may represent the true certainty, and it is the maximum level than one can achieve in this life since even this level of certainty may be an illusion.  

This a very concise classification of certainties.  In fact, it addresses the objections of the skeptics that there is nothing called rigorous certainty in this life.  The Quran teaches us that the only true certainty is the one in the day of Judgement. 

Since the only true certainty is the certainty we face in the day of judgment, has the Quran identified another term to reflect that what we call certainty in this life is not 100% certain. The term used in the Quran is “Dhann” (ظن) which can be translated as supposition which is reflects that the truthfulness of the knowledge is over 50%.  As the person progresses from belief to certainty, his “Dhann” (ظن) regarding the truthfulness of certain belief can reach 99% but never 100%.  Allah uses this term Dhann” (ظن) in describing what the submissive believers ( الْخَاشِعِينَ) Al-Khasheen who are firm in their patience and prayers think regarding meeting Allah.  Allah says:   

وَٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِ‌ۚ وَإِنَّہَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلۡخَـٰشِعِينَ (٤٥) ٱلَّذِينَ يَظُنُّونَ أَنَّہُم مُّلَـٰقُواْ رَبِّہِمۡ وَأَنَّهُمۡ إِلَيۡهِ رَٲجِعُونَ (البقرة (

“Seek help with patience and prayer; it is indeed hard except for (Al-Khashieen) the submissive. (45)  Who realize (think, bear in mind) that they shall meet their Lord and shall return to Him.  (Al-Baqara 2:45-46)

Examining different translations of verse 46 one notes that the translators are struggling with translating the term (يَظُنُّونَ).  The translations included:  1) bear in mind, 2) bear in mind the certainty, 3) certain, 4) believe, 5) seriously believe, 6) realize, 7) assume, and 8) know. 

The problem is that the same term (يَظُنُّونَ) is used in 3 other verses and the same translators translate it as conjecture, guess and think without inferring certainty, such as in.

وَمِنۡہُمۡ أُمِّيُّونَ لَا يَعۡلَمُونَ ٱلۡكِتَـٰبَ إِلَّآ أَمَانِىَّ وَإِنۡ هُمۡ إِلَّا يَظُنُّونَ (٧٨)

“And there are among them (Jews) unlettered people, who do not know the Book, but as fancies and they but guess (conjecture).” (Al-Baqara 2: 78)

وَطَآٮِٕفَةٌ۬ قَدۡ أَهَمَّتۡہُمۡ أَنفُسُہُمۡ يَظُنُّونَ بِٱللَّهِ غَيۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَـٰهِلِيَّةِ‌ۖ

“And another group was thinking about themselves and thought wrongly of Allah – the thought of ignorance.” (Al-Imran 3: 154)

وَقَالُواْ مَا هِىَ إِلَّا حَيَاتُنَا ٱلدُّنۡيَا نَمُوتُ وَنَحۡيَا وَمَا يُہۡلِكُنَآ إِلَّا ٱلدَّهۡرُ‌ۚ وَمَا لَهُم بِذَٲلِكَ مِنۡ عِلۡمٍ‌ۖ إِنۡ هُمۡ إِلَّا يَظُنُّونَ (٢٤)

“And they say: “There is nothing but our worldly life, we die, and we live and nothing destroys us except time. They have no knowledge about that, they do nothing but conjecture (guess).” (Al-Jathia 45: 24)

But we need to accept the reality that only 100% certainty (يقين) is in the hereafter and everything in this life is certainty that is higher than 50% but less than 100.  Therefore, the choice of the term “Dhann” (ظن) that implies some degree oi assumption is very appropriate.  In this case, we are required not to remain stationary at one level of certainty but continue to improve to move as close to the 100% certainty as possible.  

  2. How can we increase our level of certainty?

The improvement in our level of certainty can only secured with help from Allah.  Allah is the One who brought the level of certainty of the Prophets to the perfect level.  This is done by revelation and by exposing to them the secrets of the universe as Allah says regarding Prophet Ibrahim:

وَكَذَٲلِكَ نُرِىٓ إِبۡرَٲهِيمَ مَلَكُوتَ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَلِيَكُونَ مِنَ ٱلۡمُوقِنِينَ (٧٥

“Thus, we showed Ibrahim the kingdom of the heavens and the earth so that he be one of those who have certainty” (Al-An’am 6:75) 

Similar thing happened to Prophet Mohammad (PBUH) when he saw the reality of the unseen during his ascension trip to the heavens.  For us, we can progress our level of certainty through continuous worship as Allah says Surat Al-Hijr:

وَٱعۡبُدۡ رَبَّكَ حَتَّىٰ يَأۡتِيَكَ ٱلۡيَقِينُ (الحجر – الآية 99 (

“And worship your Lord until there comes unto you the certainty.” (Al-Hijr 15:99)

Almost all books of Tafseer, consider the certainty (ٱلۡيَقِينُ) here refers to death though Allah did not use the term death. In fact, the context cannot mean that certainty is death of the Prophet but rather the certainty of him achieving victory and triumph over all his enemies and thus a fulfillment of Allah’s promises as in Surat Al-Rom:  

 وَكَانَ حَقًّا عَلَيۡنَا نَصۡرُ ٱلۡمُؤۡمِنِينَ (٤٧)

“And it was incumbent upon Us to help the believers.” (Rome 30:47)

A mean by which Allah increases our level of certainty is the fulfillment of his promises in our lives.  Also desires to increase our state of certainty require our commitment to intellectually address all issues that can create doubt in the mind of the believers and Allah promises to help those who are serious as He said:

وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَا‌ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ (٦٩)

“As for those who strive hard in Our way, We will surely guide them to Our Paths. And indeed, Allah is with the good doers.” (Al-Ankaboot 29:69) 

As a note, almost all religions require beliefs in the unseen, and we rely for this on books that are claimed to be divine.  Therefore, all the information is derived based on Knowledge-Based Certainty (عِلۡمَ ٱلۡيَقِينِ).  The focus of any person who follows any of these books is to convince himself of the reliability of the text.  As a minimum, the reference used to derive Knowledge-Based Certainty (عِلۡمَ ٱلۡيَقِينِ) must be examined regarding at least six issues:

1. Clear statement in the reference that it is revealed by God.
2. The purpose of the book as defined in the book.
3. The name of the person (Prophet) to who the revelation is attributed.
4. Information on the character of the claimed Prophet.
5. The name of the writers of the reference in hand.
6. Assurance that the copy we have is an exact original.

I’ll stop here but there are two remaining issues to discuss in the future, inshallah, and these are:

1. What are the most common doubts that face Muslims and can shake the status of their belief?
2. How do we address these common doubts?

DUA