Intense effect

'Aqeedah - creedlbelief， is recognized by its gr'側 powerover the

spirits of its devotees. Reasoning has no desire for coming to such a

level of inf1uence， or, more than likely it would arrive at an unseemly high

position and con仕adictitself. The explanation for血atis that way of thinking

searches for information and truth inside the system of human

capacity. The thinkers manage anything they have found

about the angles ofthat truth. The logician is the person who knows

the inadequacies of the human mind， and whatever is human，

need flawlessness. Thus scholarly resistance and humility are among

the most conspicuous elements. Socrates， with his extraordinary remaining among

philosophers， said，"The thing that 1 sti11 know so well is that 1 don't

know anything."

In any case, the adherent of 'aqeedah - creedlbelief sees that the 'aqeedah to

which he holds白sthas starting points with the One knows the

insider facts of creation and Who includes everything with His

information. So 'aqeedah gives a仕ueand c1ear picture of the real world.

拍 Al-'Ilmyad'00 ila 'l-eemaan.

Beliefin Allah 73

'Aqeedah requests c'Ommitment， lowliness and submissi'On， and d'Oes

n'Ot acknowledge any ar;思lment'Orc'On仕adicti'Onwhen it c'Omes t'O its decisions.

Indeed，抗 d'Oesn'Ot all'Ow any r'O'Om f'Or discussi'On 'Or reexaminati'on

'Of itself. On the off chance that a pers'On d'Oes that with respect t'O s'Ome issue，, as fi町 as

that issue is c'Oncemed， he bec'Omes like a phil'Os'Opher and n'Ot a

religi'Ous pers'On， until he comes to a s時 e'Of c'Onvicti'On t'O which he

sticks. At that p'Oint n'O c'Ompr'Omise can be acknowledged and he cann'Ot

仕切 himself企omthe 'Obligati'Ons that are required. Then it bec'Omes a

conviction t'O which he dem'Onstrates an extra'Ordinary dev'Oti'On t'O the

extent出athe d'Oes n'Ot care assuming that he forfeits himself f'Or its purpose. We

barely at any point see some other 'sort 'Of thought having such a h'Old 'Over its

f'Ol'Owers， be it academic， p'Olitical 'Etc.

Shaykh Muhammad 'Abdullah Darraaz made sense of the secret behind

this phen'Omen'On when he said: "The secret behind this

phen'Omen'On - the unmistakable p'Ower employed by 'aqeedah， which

recognizes it企'Omphi1'Os'Ophy - is addressed by the distinction

between the embodiment 'Of kn'Owledge and the pith 'Of eemaan， and

the di能 rencebetween c'Onvicti'On that depends 'On reas'On and

c'Onvicti'On that depends 'On trust. A pers'On might comprehend the

signifying 'Of craving and thirst with'Out feeling their pain， and he may

comprehend the signifying 'Of l'Ove and want with'Out really feeling

也em.He might comprehend the impact 'Of a splendid piece 'Of art， the

strategies inv'Olved and the fine subtleties 'Of the piece， with'Out genuinely

feeling a debt of gratitude 'Or loving it.

百lesedifferent types 'Ofkn'Owledge are leamed thr'Ough the senses， 'Or

by th'Ought， 'Or by sense. One n'Otices them as s'Omething that is

detached仕om由es'Oul 'Or s'Omething that cruises by (it) and t'Ouches it

in a shallow manner leaving s'Ome impressi'On， however with'Out sinking

profoundly int'O it 'Or influencing its behavi'Our. Each pers'On wh'Ose thoughts

furthermore, standards are f'Ormed thusly has n'O白ithat all.

74 lntroduction

Eemaan一creedlbeliefis kn'Owledge which resonates somewhere down in the

c'Onscience， s'O that the heart d'Oes n'Ot feel any hesitati'On c'Onceming

it， somewhat loaded up with the c'Omf'Ort 'Of sureness. Eemaan has t'O d'O with

sentiments and c'Onscience which tak:e an idea企'Omthe level 'Of reas'On

int'O the profundities 'Of the heart， as though the thought is f'O'Od and drink which

n'Ourish the s'Ou1. In this manner the thought bec'Omes 'One 'Of the components in its

life， and eemaan changes the thought int'O a vi凶 drivingf'Orce which lets

n'Othing hinder its.

百1Isis the contrast among religi'On and phil'Os'Ophy. The point 'Of

phil'Os'Ophy is kn'Owledge， and the point 'Ofreligi'On is eemaan. The g'Oal

'Of phil'Os'Ophy is dry kn'Owledge which takes an inert f'Orm， while

the g'Oal 'Of religi'On is an enthusiastic s'Oul and indispensable P'OW侃

Da口 組zn'Otes that phil'Os'Ophy f'Ocuses 'On 'One part 'Of the s'Oul，

while religi'On tak:es c'On仕01'Of the s'Oul completely. Phi1'Os'Ophy

'Observes， investigates and draws c'Onc1usi'Ons; it looks for t'O take apart reality

組 dki11 its spirit， then it凶est'O set the pieces back t'Oge血erin an

counterfeit way s'O that it very well might be underst'O'Od by reas'On. Phi1'Os'Ophy，

theref'Ore， leaves the impressi'On that the s'Oul is a世y，emp句， she11.

Religi'On， 'On the 'Other hand， is a canti11ati'On血atgives a白llpic旬re

'Of reality， infiltrating far below the outer layer 'Of the heart， s'O that

the s'Oul gives its all t'O it and gives up its reins t'O it.

Here Darraaz delineates the unpretentious contrast among phil'Os'Ophy and

religi'On. He n'Otes that the point 'Of phil'Os'Ophy is the'Oretical even in its

down to earth aspect， though the point 'Of religi'On is pragmatic even in its

the'Oretical perspective. A definitive point 'Of phil'Os'Ophy is t'O sh'Ow us what

1S加 eand g'O'Od， and where it is t'O be f'Ound; after that， it is n'Ot

c'Oncemed with '0町 attitudet'Owards reality and g'O'Od that it has

characterized. Religi'On， 'On the 'Other hand， lets us know what is仕ue，n'Ot 'Just s'O

that we may kn'Ow it， yet s'O that we might have confidence in it， l'Ove it and

love it， and it lets us know what is 'Obligat'Ory s'O that we may d'O it and

To make the matter even clearer， he analyzes the commonsense

impacts of Religion and reasoning. Darraaz makes sense of that religion

causes man to notice His Maker so He might know Him and

胞rnto Him， cherishing Him and gloriちringHim， while the point of

reasoning is only to call attention to the information which makes the

association among circumstances and logical results.

He makes sense of that strict conviction (辺qeedah)has an inf1uence on

society， propelling the devotee to accomplish its points and spread its

message， though theory isn't worried about spreading its

message; in actuality logicians might try and keep it from others

furthermore, accept reasoning as an imposing business model which they mind their own business.