Belief & Creed (Aqeedah)

The Six Articles of Faith

Six Articles of Faith in Islam: Their Truth and Beauty

Introduction

Imagine standing at the edge of a crystal-clear pool on a hot summer day. Before you jump in, you test the water first—dipping your hand to feel its temperature, checking its depth, and ensuring it's safe. Once you've tested it thoroughly, your heart feels at ease, and jumping becomes effortless. This is exactly how faith works in Islam.

Islamic faith, known as īmān, is beautifully logical and transparent. You're not asked to dive blindly into belief; instead, Islam encourages you to explore, question, and reflect until your heart finds certainty. Once you do, embracing these beliefs becomes natural and fulfilling.

At the heart of Islamic belief are the Six Articles of Faith. These aren't just a list of doctrines to memorize—they're pillars that uphold your entire worldview. Deeply believing in these six essentials defines your īmān and shapes every aspect of your life, connecting you intimately with the Creator and illuminating your purpose.

Prophet Muhammad (peace be upon him) beautifully summarized these foundational beliefs when Angel Gabriel asked him about faith:

“Īmān (faith) is to believe in Allah, His angels, His messengers, His books, the Last Day, and the Divine Decree (Qadar), both its good and its bad.”

The Qur’an clearly states that turning away from any one of these pillars leads one astray. Each belief reveals a unique and essential part of life's unseen realities, guiding you from recognizing the singularity and perfection of Allah to understanding the justice awaiting us in the hereafter. Embracing these beliefs doesn't just give clarity; it fills your heart with purpose, direction, and profound inner peace.

Before we explore these six pillars, let's understand two meaningful Arabic terms. Īmān, the Arabic word for faith, implies both firm belief and secure peace within your heart. Each core belief is termed a rukn (pillar) of īmān, emphasizing that they are essential supports for your faith. Lastly, Allah is the Arabic term for God—a beautifully precise word with no plural or gender, highlighting the pure and absolute Oneness of the Creator.

Now, let's journey together through each pillar, enriched with clear verses from the Qur’an, authentic sayings (Hadith) of Prophet Muhammad ﷺ, and insightful commentary from respected scholars. You'll discover why Islam's view is both rationally satisfying and deeply spiritually fulfilling.

1. Belief in Allah (Tawheed)

The first and most important article of faith is belief in Allah, the one true God. Tawḥīd means asserting the Oneness of Allah in all aspects. This means Muslims believe God is the sole Creator, Ruler, and Sustainer of everything (known as Tawḥīd ar-Rubūbiyyah, unity of Lordship). It also means Allah alone is worthy of worship and devotion (Tawḥīd al-ʾUlūhiyyah, unity of worship). Nothing else – no idol, person, or idea – deserves the worship and love that we give to Allah. Furthermore, Muslims affirm Allah’s unique Names and Attributes as He has described Himself (Tawḥīd al-Asmāʾ waṣ-Ṣifāt), without comparing Him to any of His creation. For example, Allah is Ar-Raḥmān (The Most Merciful) and Al-ʿAlīm (The All-Knowing), and none can match Him in His mercy or knowledge.

In simpler terms, belief in Allah means believing that there is only One God, with no partners, no family, and no equals. The Qur’an beautifully summarizes this pure monotheism in Sūrah al-Ikhlāṣ:

“Say: He is Allah, [who is] One. Allah – the Eternal, Absolute. He neither begets nor is born, nor is there to Him any equivalent.”​

This short chapter is often recited by Muslims and is considered as conveying the essence of Tawheed. It declares that God is uniquely one (ahad), indivisible, and unlike anything in creation. Allah has no father, mother, son, or daughter, and none shares His authority​. This was a powerful message in 7th-century Makkah, where people worshipped many idols. Islam taught them – and teaches us today – that truth lies in worshipping the one Creator of all humanity, not man-made images.

From an Islamic perspective, believing in one supreme God is not only a matter of religious doctrine but also a logical necessity. The Qur’an appeals to reason, for instance, by stating that if there were multiple gods, the universe would fall into chaos​. The order and harmony we observe in nature point to a single, all-powerful Organizer. As one classical scholar, Imam al-Tahawi, wrote in his creed: “He is Omnipotent. Everything is dependent on Him, and every affair is effortless for Him.”​

In other words, Allah’s power is absolute and unmatched – the entire universe runs by His will, yet nothing is difficult for Him.

Belief in Allah also fulfills a deep spiritual need in the human heart. It answers the questions, “Where did we come from?” and “Who controls the world?” in the most satisfying way. Instead of a random, purposeless universe, we learn that a Wise and Loving God created us with intent. This belief brings comfort and dignity: we are servants of the Most Merciful, not slaves of worldly idols or our own desires. Modern Muslim scholars often note that Tawheed liberates a person from superstition and fear – knowing that nothing can happen except by Allah’s permission gives a believer calm trust in all circumstances. When a Muslim prays, calls upon Allah, or even just reflects quietly, they feel a direct connection to the One who knows them completely and loves to forgive and guide them.

To summarize, Belief in Allah means having absolute faith that Allah is the one and only God. He alone created everything, He alone deserves our worship, and He has the most perfect names and attributes. A Muslim cherishes this belief and finds in it a source of confidence, humility, and love. As the Prophet Muhammad ﷺ taught, the greatest truth is that “there is no god but Allah.” Embracing this truth is the first step into Islam and the foundation for everything in a Muslim’s life.

2. Belief in Angels (Malāʾikah)

The second article of faith is belief in the angels (malāʾikah, plural of malak). Angels are part of the unseen world that Islam asks us to have faith in. According to the Qur’an and Hadith, angels are pure beings created from light​. They are neither male nor female, and they do not have physical needs or human desires. Unlike humans, angels have no free will to disobey – their very nature is to fully obey and worship Allah. The Arabic word malak comes from a root meaning “messenger” or “power,” reflecting that angels are Allah’s honored messengers and agents who carry out His commands with strength and precision​.

Muslims believe angels exist even though we cannot normally see them. They populate the heavens and earth, tirelessly serving Allah. The Qur’an hints at their astounding qualities: they have wings in various numbers, and they never grow weary of glorifying God day and night​. A vivid verse describes the angels guarding Hell as “stern and powerful, who do not disobey God in what He commands them; they do exactly what they are told.”​

This shows their complete obedience. On the other hand, angels also bring mercy and protection: the Qur’an says each person is accompanied by angels in front and behind, guarding them by Allah’s command (Qur’an 13:11, not quoted in full).

Some angels are charged with communicating Allah’s messages to prophets. The greatest of these is Angel Jibrīl (Gabriel), who delivered revelation (waḥy) to Prophet Muhammad ﷺ and earlier prophets. In fact, every Prophet in Islam had interactions with angels. For example, Angel Jibrīl appeared to Mary to give her the news of Jesus’s miraculous birth. He also famously appeared as a man when he came to teach the Muslims about their faith (the Hadith of Gabriel quoted earlier). Other well-known angels include Mīkāʾīl (Michael), who is mentioned in the Qur’an as a supporter of the prophets; Isrāfīl, who will blow the trumpet to signal the end of the world and resurrection; and ʿAzrāʾīl, the Angel of Death (often called Malak al-Mawt), who takes souls at the time of death. There are also angels devoted to recording each person’s good and bad deeds (the Kirāman Kātibīn, “Noble Scribes”)​. Muslims are taught that not a single word we utter goes unrecorded by these angelic scribes. Believing this encourages us to speak and act righteously, even when we think no one else sees us.

Islamic teachings describe many roles of angels in the universe. They carry the Throne of Allah, guard the gates of Heaven and Hell, roam the earth seeking gatherings of prayer and knowledge, and pray for the believers. An example of their benevolent role is that angels ask Allah to forgive and bless those who learn and teach good knowledge. Every human also has guardian angels. The Prophet Muhammad ﷺ informed us that “angels were created from light”​, and they are with us more than we realize. It is truly comforting for a believer to know that by Allah’s command, angels may be protecting them from unseen dangers or praying for their well-being.

While angels sometimes took a visible form (as in the case of Gabriel appearing as a man), they are generally invisible to us. Yet, Muslims feel their presence in their lives. For instance, when we perform our prayers or read the Qur’an, we believe angels are present, and when we sin or go to dirty places, angels dislike those environments. This belief cultivates an awareness that we are never truly alone – Allah is always watching, and His angels are around us. It inspires Muslims to behave with integrity both in public and in private.

One of the beautiful stories highlighting angels’ help was during the Battle of Badr in early Islamic history. The Muslims were vastly outnumbered, and Allah sent down angels to strengthen and assist them in battle. The Qur’an mentions that angels fought alongside the believers on that day (Qur’an 3:124-125), a miraculous support that brought victory against the odds. This event is a reminder of how the unseen can aid the believers in tangible ways.

In summary, believing in angels means acknowledging a whole realm of Allah’s creation that is normally hidden from us but plays a crucial role in the cosmos. Angels are honored servants of God, not divine themselves, but sinless and wholly devoted to Him. They deliver Allah’s messages, keep order in the universe, and even interact with us in our daily lives in ways we might not perceive. This belief reinforces a Muslim’s conviction that reality is more than just the material world. It also adds an element of humility and caution – knowing that noble watchers record our deeds​ – as well as comfort, knowing that by Allah’s mercy, angels pray for us and protect us. The existence of angels highlights the beauty of Allah’s creation and the care He has for His servants.

3. Belief in the Divine Books (Kutub)

The third article of faith is belief in the divine scriptures revealed by Allah. Throughout history, God has sent down holy books to various prophets as a guidance for their people. Muslims affirm that Allah’s guidance was delivered in stages via these revelations, and they honor all original scriptures in their pristine form. The major divine books mentioned in the Qur’an are:

Muslims believe all those original scriptures were sent by the same God. They carried the same fundamental message of monotheism (worshipping one God) and living a moral, righteous life. However, over time, the previous books were not preserved intact. People altered or lost parts of the earlier revelations​. For example, the Torah and Gospel in the form we have them today contain remnants of God’s true message but have also undergone changes by human hands. This is why Muslims follow the Qur’an as their primary scripture – because they believe it is the final, complete message from Allah, protected from alteration.

Allah sent the Prophet Muhammad ﷺ as the last messenger and gave him the Qur’an, which the Qur’an itself calls “the Criterion” (Al-Furqān) between truth and falsehood. The Qur’an confirms the truth that still remains in the earlier scriptures and corrects the errors introduced by people​. Belief in the divine books therefore means two things: (1) believing that those earlier revelations (in their original form) were indeed from Allah, and (2) believing that the Qur’an is Allah’s final, perfect revelation that we follow today.

The Qur’an (القرآن), whose name means “The Recitation,” is central to a Muslim’s faith. Muslims consider it the literal Speech of God, not authored by any human. It was revealed in Arabic to Prophet Muhammad ﷺ over 23 years, through Angel Jibrīl. Uniquely among scriptures, the Qur’an has been perfectly preserved – not only in writing but also through memorization by countless people. Allah promises in the Qur’an:

“Indeed, it is We who sent down the Qur’an and indeed We will be its guardian.”​

Over 1,400 years have passed and the text of the Qur’an remains unchanged, letter for letter. Millions of Muslims (including children) memorized it completely, ensuring that even if all books were lost, the Qur’an could be written out from memory. This preservation itself is seen as a small miracle and a sign of the Qur’an’s divine nature.

The Qur’an also stands out for its eloquence and wisdom. It contains guidance on beliefs, ethics, worship, law, and personal conduct. It tells stories of previous prophets and communities, from Adam to Noah, Abraham, Moses, Jesus, and many others, peace be upon them all. These stories aren’t mere history – they impart lessons about faith, patience, and God’s justice. The Qur’an also covers theological and philosophical questions, providing clear answers about God’s nature, the purpose of life, and what happens after death. Many Muslims describe the Qur’an as a living miracle. Not only was it miraculous in its revelation (for example, the Prophet Muhammad ﷺ was unlettered, yet the Qur’an he brought stunned the Arab poets with its literary excellence​), but it also has a timeless quality – its message still resonates with the hearts of people today and has guided billions.

Believing in Allah’s books means that a Muslim respects all scriptures that Allah sent. We do not ridicule the Torah or Gospel; rather, we think highly of Moses and Jesus and the true teachings given to them. In fact, the Qur’an commands Muslims to say:

“We believe in Allah and what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what was given to Moses and Jesus and the prophets from their Lord – we make no distinction between any of them, and to Him we submit.” (Qur’an 2:136).

This verse shows the inclusive nature of Islamic belief in previous revelations. However, since we believe the Qur’an is the final update to God’s message, we use the Qur’an as the criterion to filter the truth from the human additions in earlier scriptures.

Historically, this belief helped Muslims become tolerant and knowledgeable about other faiths. Early Muslims knew that Jews and Christians, called “People of the Book” (Ahl al-Kitāb), had received genuine prophets and guidance before. Islam acknowledged that and offered the Qur’an as a restoration of original monotheism. The beauty here is seeing continuity: Islam is not a new religion but the final chapter of the same divine religion taught by all prophets. This is why you will find stories of Adam, Noah, Abraham, Moses, and Jesus in the Qur’an – Muslims view those prophets and their scriptures as part of their own faith heritage.

In daily life, belief in the divine books translates to loving the Qur’an. A Muslim develops a close relationship with the Qur’an by reading, reciting, and reflecting on its meanings. Many learn to recite it in Arabic, and translations help us understand its message. We also take guidance from the authentic teachings (Sunnah) of Prophet Muhammad ﷺ, since those are recorded in Hadith collections and help explain the Qur’an’s teachings. The Sunnah itself isn’t a “book,” but it’s a form of revelation (the Prophet spoke by inspiration from Allah, not whims).

To conclude, this third article of faith reminds us that Allah has guided humanity throughout history. He did not create us and leave us without direction. Instead, He sent messengers with scriptures to light our way. The Qur’an, being the final divine book, is described as “a guidance for mankind and clear proofs of guidance and criterion (between right and wrong)” (Qur’an 2:185). Believing in these books, especially the Qur’an, enriches a Muslim’s soul. We find in the Qur’an the answers to our questions, the healing for our hearts, and the basis of our law and ethics. It is a manifest sign of Allah’s mercy that He spoke to us through these scriptures so we can know Him and know how to live in the best manner.

4. Belief in the Messengers of God (Rusul)

The fourth article of faith is belief in Allah’s messengers (rusul), also known as the prophets (anbiyāʾ). Islam teaches that throughout human history, God selected noble individuals to convey His guidance to others. These individuals are the prophets and messengers, and believing in them is a key part of the Islamic creed.

Who are the messengers? They are human beings — not divine, not part-God, just mortals chosen by Allah. They were the best of people in character, truthfulness, and intelligence, whom Allah entrusted with the weighty task of prophethood. The Qur’an mentions 25 prophets by name, including Adam, Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, Jonah, Job, John the Baptist, Jesus, and Muhammad (peace be upon them all)​. Among these, five are considered the greatest, sometimes called the ’ūlūl-ʿazm (possessors of great resolve): Noah, Abraham, Moses, Jesus, and Muhammad, peace be upon them. Muslims believe many other prophets were sent whose names we do not know – some Islamic scholars say there were thousands of prophets in total, sent to every nation and civilization. As the Qur’an states: “And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid false gods.’”. This means no group of people was left without guidance coming to them at some point.

It’s important to clarify two Arabic terms often used: nabī (prophet) and rasūl (messenger). A rasūl is a prophet who was given a new scripture or law for his people, whereas a nabī may simply reinforce an existing message. All messengers are prophets, but not all prophets are messengers. For example, in Islamic understanding, Moses was a messenger because he received the Torah, and his brother Aaron was a prophet who helped him but did not bring a new book. Regardless of these technical differences, Muslims deeply respect all the prophets and messengers of Allah.

What was the role of the prophets? Their main mission was to guide humanity to the truth. They taught pure monotheism (Tawheed) – worshipping Allah alone – and they taught people how to live righteously. They acted as examples, showing what it means to submit to God in daily life (in fact, the word “Islam” means submission to God, and each prophet taught Islam in this general sense). They brought news of reward for those who do good and warnings of punishment for those who do evil. In short, the prophets were teachers and role models for their communities, reforming both beliefs and behavior.

Each prophet faced challenges. Typically, they had to call their people away from idol worship, tyranny, and sin, guiding them towards justice, compassion, and devotion to God. Noah, for instance, preached for centuries even when only a few people listened. Abraham stood against his entire society’s idol worship, even if it meant being cast into a fire (from which Allah miraculously saved him). Moses confronted the Pharaoh of Egypt to liberate the Israelites. Jesus performed miracles and reminded his people of the spirit of the law, not just its letter. And Prophet Muhammad ﷺ endured persecution in Makkah, yet ultimately united Arabia upon the worship of one God and high moral principles.

A key aspect of believing in the messengers is accepting that Muhammad ﷺ is the final messenger. The Qur’an says:

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the seal of the prophets.” (Qur’an 33:40).

Being the “seal,” Muhammad ﷺ closed the line of prophethood. After him, no new prophet or messenger will come. This implies that the guidance Allah sent with Prophet Muhammad – the Qur’an and the Prophet’s example (Sunnah) – is meant for all humanity until the end of time. Prophet Muhammad ﷺ’s life and teachings are preserved in great detail, which is part of Allah’s plan to keep guidance accessible. Muslims often study his sayings and biography to understand how to apply Islam in daily life. We view him not only as a messenger with a scripture but as the best example of how to live according to God’s will. As the Qur’an attests,

“In the Messenger of Allah there is for you an excellent example” (Qur’an 33:21).

An essential element of this belief is that all prophets deserve our respect and love. We do not worship them – worship is for Allah alone – but we honor them as chosen servants of God. We also believe they were protected from error in conveying the message of God (they did not lie about Allah’s revelations), and they were generally people of high moral character. They could make minor mistakes as humans, but they would never persist in them without correction from Allah. For instance, Prophet Muhammad ﷺ once frowned momentarily at a blind man who interrupted him – a human mistake born of thoughtlessness – and Allah revealed a verse gently correcting him (see Qur’an 80:1-10). This shows prophets are humble and guided, not arrogant or sinful.

The miracles (muʿjizāt) associated with prophets are an important aspect of their stories and a proof of their truthfulness. Each messenger was given extraordinary signs appropriate for his time and place. Moses, confronting the magicians of Pharaoh, was given spectacular miracles such as the parting of the Red Sea and his staff turning into a serpent, outshining the magic of his era​. Jesus was given miracles of healing – by Allah’s permission he cured the blind and lepers and even raised the dead, demonstrating divine support in an age fascinated by medicine. The Prophet Muhammad’s greatest miracle is the Qur’an itself – the Arabs, masters of poetry, were left speechless by its unmatched eloquence and depth​. They were challenged to produce even a single chapter like it, and they could not. In addition, the Prophet Muhammad ﷺ performed other miracles, such as the splitting of the moon, the flowing of water from his fingers, and accurate prophecies of future events. But he always made clear that these wonders were by Allah’s power, not his own. The miracles were meant to convince people that these prophets truly were sent by God, not self-proclaimed preachers.

The rational wisdom in having prophets is evident: Without messengers, how would we reliably know about Allah and His expectations of us? While humans have intellect and a natural inclination (fiṭrah) to believe in a higher power, we differ and argue about specifics. So, Allah resolved our confusion by sending prophets with clear signs. It is only logical that the Creator would guide His creation rather than leave us in darkness. The messengers unite reason and revelation – they come with evidence (miracles and scriptures) and they speak to our minds and hearts with teachings that resonate deeply. Those who met the prophets often described feeling that these men could not lie and that their message was self-evidently true.

For Muslims, belief in the messengers instills gratitude. We are thankful to all those prophets who dedicated their lives to teaching tawḥīd and virtue, often in the face of great suffering. We send peace and blessings upon them when we mention their names (you often see “peace be upon him” after each prophet’s name as a sign of respect). We also feel a sense of brotherhood with other faith communities, since we know we share many prophets in common. For example, Moses and Jesus are as beloved to Muslims as they are to Jews and Christians; we simply view Muhammad ﷺ as the final prophet in that same line, bringing the original monotheistic message back to its pure form.

Finally, this belief calls us to embody the teachings of the prophets. It’s not enough to just acknowledge they existed. If we truly believe in them, we must heed their guidance. The prophets all taught honesty, compassion, patience, and devotion to God. Following their examples should make us the best people we can be. As a Muslim, one might ask in a moral dilemma, “What would the Prophet Muhammad do in this situation?” – because his life serves as our guide. In a larger sense, believing in the messengers means believing in the possibility of human goodness. Allah did not send angels as prophets to walk among us; he sent humans like us, to prove that living a God-conscious, upright life is achievable. This is incredibly inspiring and motivating.

5. Belief in the Last Day (al-Yawm al-ʾĀkhir)

The fifth article of faith is belief in the Last Day – also called the Day of Judgment, the Day of Resurrection, or the Hereafter (al-Ākhirah). This is the belief that our current life is not the end of our existence. Rather, history will culminate in a Day when every human being will be resurrected and held accountable for their deeds, and Allah will judge with perfect justice.

Believing in the Last Day encompasses a number of significant events and concepts: the end of the world, the resurrection of the dead, the gathering of all people, the judgment of each soul, the scale (Mizān) that weighs deeds, the sirat (a bridge over Hell), and the final abodes of Heaven (Paradise) and Hell. It also includes belief in the existence of reward and punishment in an interim period after death (in the grave) and various signs that will occur leading up to the Day of Judgment.

In Islam, the timeline goes roughly as follows: One day, at a time known only to Allah, this world will come to an end. There will be great cosmic upheavals – the mountains will crumble, the seas will boil, the sun will be folded up. The Angel Isrāfīl will blow the Trumpet, and by Allah’s command, all living things will die. Then, after a period known as Barzakh (an intermediate realm), Isrāfīl will blow the Trumpet again, and every person who ever lived will be brought back to life in a new form. We will all be gathered on a vast plain for judgment. Allah will judge each person individually and fairly. The Qur’an describes this moment: “We will set up the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed [of good or bad], We will bring it forth. And sufficient are We as accountant.”​. In another verse, it says, “Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (Qur’an 99:7-8). These teachings emphasize that no deed, big or small, escapes Allah’s knowledge and record.

On that Day, people will be desperate for their good deeds to outweigh their sins. The Prophet Muhammad ﷺ taught that even one’s character and treatment of others (like good manners, kindness, etc.) will be heavy on the scale of deeds. People will receive their record of deeds – the righteous in their right hand (a good sign), and the wicked in their left hand or behind their back​. Allah will judge each soul with complete knowledge of what they did, why they did it, and even what they intended. No false testimony or slick argument can help us then, because our own limbs will testify for or against us (as the Qur’an says, one’s eyes, ears, and skin will speak about what a person did).

Ultimately, after judgment, people will proceed either to Paradise (Jannah) or to Hell (Jahannam). Paradise is described as an abode of eternal bliss, peace, and reward for those who believed and did righteous deeds. It contains things “no eye has seen, no ear has heard, and no heart has imagined” (as a hadith qudsi states). The Qur’an paints images of gardens under which rivers flow, fruits and delights, and nearness to Allah’s pleasure. Hell, on the other hand, is an abode of punishment and regret for those who denied God or were arrogant and evil. It is described with terrifying imagery of fire, torment, and sorrow. However, Islamic theology holds that Allah’s mercy is greater than His wrath – He may forgive whom He wills. Some people who did wrong but still had a seed of faith will eventually be released from Hell after purification and admitted to Paradise by Allah’s mercy. Those who rejected truth entirely and died in a state of disbelief are considered to have doomed themselves to permanent punishment, having willfully turned away from every chance of redemption.

The belief in an afterlife and divine judgment provides a powerful moral framework. It assures us that justice will ultimately be served. In this world, we often see good people suffering and bad people getting away with wrongdoing. Without an afterlife, such injustice would never be rectified, which would make the world deeply unfair. But Islam teaches that this life is a test (Qur’an 67:2) and the real day of reward and recompense is the Hereafter. Knowing this helps Muslims endure hardships with patience (sabr), since they trust that any pain or difficulty will be compensated by Allah, if not in this life then in the next. It also deters us from wrongdoing – even if one can hide misdeeds from society, one cannot hide from Allah, and those misdeeds will have to be answered for. As the Prophet Muhammad ﷺ said, “This world is the prison of the believer and the paradise of the unbeliever,” meaning a faithful person restrains themselves here knowing a far better reward awaits, while someone who disbelieves might try to enjoy this life with no thought of consequences.

The Signs of the Last Day are another interesting aspect that many find fascinating. The Prophet Muhammad ﷺ gave numerous prophecies about events that would happen before the end of the world. These include both major events – like the return of Jesus (prophet ʿĪsā) to earth, the appearance of the Antichrist (Al-Masīḥ ad-Dajjāl), and the emergence of a righteous leader (the Mahdī) – and minor signs – like the spread of ignorance, increase in earthquakes, people competing in building tall buildings, and time feeling shorter. One famous sign mentioned in the hadith of Gabriel (quoted earlier) was that “you will see barefoot, naked shepherds competing in constructing tall buildings.”​. Many Muslims today reflect on how former desert Bedouins in Arabia (once very poor) are now erecting the world’s tallest skyscrapers – seeing this as a remarkable fulfillment of prophecy and thus a validation of the Prophet’s truthfulness. These signs strengthen believers’ conviction and remind us that the Hour (the Day of Judgment) is drawing near. In fact, the Qur’an begins Surah al-Qamar (54) by saying, “The Hour has drawn near, and the moon has been split”, referring to a miracle the Prophet performed. All these prophecies and signs are meant to warn us gently: prepare for the Hereafter; this life is temporary.

From a philosophical perspective, belief in the Last Day addresses the innate human longing for meaning and justice. People everywhere have some concept of right and wrong and a hope that goodness will be rewarded. Islam provides a clear and detailed picture of how that will happen. It also gives life ultimate purpose: our actions have eternal consequences, so everything we do matters. A cup of water given to a thirsty person might earn one Paradise, and a small cruelty could drag one toward Hell – but Allah is just and also exceedingly merciful, looking for every excuse to forgive those who believed in Him. No one will be wronged in the slightest​. In fact, Allah will multiply good deeds at least tenfold, while counting a sin as just one, and He can erase sins through repentance and good deeds.

For Muslims, this belief deeply impacts daily life. We are encouraged to frequently remember death and the hereafter. Not in a morbid way, but in a way that prioritizes what truly matters. A famous hadith states, “Live in this world as if you are a stranger or a traveler passing by.” This means we shouldn’t become too attached to worldly things, for our journey continues after death. When a Muslim stands in prayer, in each unit they recite Sūrah al-Fātiḥah which includes the line “Master of the Day of Judgment.”​

Thus, at least 17 times a day in the five daily prayers, a practicing Muslim reminds themselves that Allah is the Master of the Day of Judgment, keeping the afterlife constantly in view.

Ultimately, belief in the Last Day brings both hope and fear in a balanced way – hope for Allah’s mercy and the eternal happiness of Paradise, and a cautious fear of His justice and displeasure. This balance helps a believer stay humble and diligent. It also provides solace when facing the loss of loved ones: we believe we will meet them again, by Allah’s mercy, in an existence where suffering no longer exists for the righteous. It motivates forgiveness and goodness; a believer might forgive others hoping God will also forgive him on Judgment Day, or might help others hoping to find that help multiplied in the hereafter. Truly, this belief changes one’s entire outlook on life. As the Qur’an says,

“This worldly life is nothing but diversion and play, but the Home of the Hereafter is indeed the eternal life, if only they knew.” (Qur’an 29:64).

6. Belief in Qadar (Divine Decree)

The sixth and final article of faith is belief in Qadar, which means Divine Decree or Predestination. This is one of the more nuanced beliefs in Islam, but in essence it is the belief that Allah has complete knowledge and control over all that exists, and everything occurs by His will and decree. At the same time, human beings have been given freedom of choice within that divine framework. Understanding Qadar helps a Muslim trust in Allah’s plan and wisdom, while also taking responsibility for their own actions.

Let’s break down what belief in Qadar entails. Traditionally, scholars explain Qadar in four interrelated parts​:

  1. Allah’s Knowledge (ʿIlm) – Allah knows everything, eternally and completely. He knows what has happened, what is happening, and what will happen, in every detail. His knowledge has no past or future; it’s all-encompassing and instantaneous. This includes knowledge of our choices before we even make them. A verse in the Qur’an highlights this:
    “Do you not know that Allah knows what is in the heaven and earth? Indeed, it is [all] in a Record. Indeed, that is easy for Allah.”​.
    So nothing is outside of Allah’s knowledge, big or small.
  2. Allah’s Writing (Kitābah) – Allah has recorded everything that will occur in a grand register, often called Al-Lawḥ al-Maḥfūẓ (the Preserved Tablet). The Qur’an says,
    “No calamity strikes on the earth or in yourselves but it is inscribed in the Book of Decrees before We bring it into existence – indeed that is easy for Allah” (Qur’an 57:22).
    One Hadith mentions that 50,000 years before creating the heavens and earth, Allah wrote down all destinies. This concept of writing emphasizes that Allah’s plan is fixed with Him (though from our perspective, we only see it unfolding moment by moment).
  3. Allah’s Will (Mashī’ah) – Everything that happens occurs by Allah’s will and permission. Nothing can happen against His will. If He does not will something, it simply cannot be. Conversely, if He wills something to be, it will be. This does not mean Allah is pleased with all actions that happen (He allows some people to commit sins by their own choice, even though He does not love those sins). But it means those events occur within His universal will. As the Qur’an states,
    “Indeed, Allah does what He wills.” (Qur’an 22:18).
    Even the schemes of wrongdoers only happen by Allah allowing it for a wise reason, perhaps to test others or as a part of the story leading to a greater good.
  4. Allah’s Creation (Khalq) – Allah is the Creator of all things, including our actions. This point is subtle: when we “do” something, it is we who choose to do it, but Allah who creates the actual outcome of that action. In other words, Allah created us with our abilities and choices, and when we decide to move our hand, it is Allah who allows and brings into being that movement. The Qur’an says,
    “Allah created you and what you do” (37:96).
    We could not lift a finger or take a breath without Allah sustaining us, so in that sense all our acts are part of His creation.

Given these four aspects, we say nothing lies outside of Allah’s decree. However – and this is crucial – Islam strongly affirms that human beings have free will within the scope of human responsibility. We are not robots or puppets. We feel and know that we make genuine choices every day: to be good or bad, to tell the truth or lie, to pray or neglect prayer. Islam teaches that our free will is real, and that’s why we are accountable for our choices. If we were forced, judgment would be meaningless. How do we reconcile this with Allah’s complete decree? The scholars say: Allah’s foreknowledge and decree do not force us to choose a certain path; rather, we choose, and Allah – by His foreknowledge – already knew what choices we would make and decreed the world to unfold accordingly. His decree includes our free choices, it doesn’t cancel them. This is of course a complex interplay that our minds can struggle to fully grasp (since Allah’s perspective is beyond time and ours is bound by time), but we accept both truths: Allah is 100% in control, and we are responsible for our deeds.

The Prophet Muhammad ﷺ emphasized belief in Qadar as part of faith. In the Hadith of Gabriel, he mentioned belief in “the Divine Decree, the good and the bad of it.”​. Also, another hadith states, “No one truly believes until he believes in Qadar, its good and bad, and until he knows that what hit him could not have missed him, and what missed him could not have hit him.” (Reported in Sunan Ibn Majah)​. This means a Muslim should be confident that everything that happens in their life is according to Allah’s plan – the “good” that one enjoys and the “bad” that one suffers are all ultimately from Allah’s wisdom.

Historical context: In the early generations of Islam, some groups deviated regarding Qadar. One group, called the Qadariyyah, denied predestination – they claimed Allah did not decree our actions, essentially saying humans create their own deeds entirely and Allah doesn’t know them until they happen. On the opposite extreme, the Jabriyyah said humans have no free will at all, that we are compelled in our actions as if we’re leaves in the wind. The position (held by both major schools of theology, Ashʿarī and Māturīdī, as well as the Atharī/Salafi scholars) steers a middle course. It affirms a balance: we are not forced, we have choice (ikhtiyār), but our choices fall under Allah’s all-encompassing decree. When those early sects arose, the Companions of the Prophet strongly refuted them. For example, ʿAbdullāh ibn ʿUmar (son of ʿUmar ibn al-Khaṭṭāb) told people who denied Qadar that if they donated gold as big as a mountain it wouldn’t be accepted by Allah because they had left a fundamental of faith​. Such reports show how crucial this belief was to the earliest Muslims.

Understanding Qadar can be challenging, but it is immensely comforting when properly understood. It teaches a Muslim to do their best in life, but if things don’t go as hoped, not to fall into despair. After all, everything unfolds as Allah willed. A believer is encouraged to be proactive and optimistic (the Prophet said, “Strive for what benefits you, seek Allah’s help, and do not give up”), but also patient and content with the outcome. If we encounter hardship, we remind ourselves that this situation was not outside of Allah’s plan – He knows why we needed to go through this, perhaps to grow or to be tested. The Prophet Muhammad ﷺ said, “Amazing is the affair of the believer, for nothing befalls him except that it is good for him; if something pleasing happens, he thanks Allah and that’s good for him, and if something harmful happens, he bears it with patience and that’s good for him.” (Sahih Muslim). This attitude only comes with belief in Qadar: knowing that even the painful parts of life have meaning and reward.

One of the logical aspects of Qadar is that it emphasizes Allah’s sovereignty. It wouldn’t make sense to believe in an all-powerful God, yet think that things happen behind His back or outside His control. Qadar is a natural consequence of truly believing in Allah’s attribute of omnipotence and omniscience. It answers questions like, “Why did this happen to me?” with the humble response that Allah knows best, and perhaps good will come from it in ways I don’t yet see. Many of us, in hindsight, realize that a hardship taught us important lessons or led to unexpected blessings. That is the wisdom of Qadar at work.

At the same time, Qadar is not an excuse to shrug off responsibility. A Muslim cannot commit a crime and then say, “Well, Allah decreed it, so I’m not to blame.” We are to live as though our choices make all the difference – because they do, for which we’ll be judged – while having faith that Allah is guiding the overall narrative of the world justly. There’s a famous anecdote: Someone asked the Caliph ʿUmar ibn al-Khaṭṭāb (a Companion of the Prophet) about an issue of Qadar, and ʿUmar said, “If you sit, I will sit with you. If you stand, I will stand with you. If you walk, I will walk with you. If you stop, I will stop with you.” The man said, “Why are you mimicking me?” ʿUmar replied, “If I believed I have no free will, I would have no choice but to copy you!” This witty reply illustrates that in practice we all know we have choice. Islam tells us to use that choice in the best way, then trust the results to Allah.

Belief in Qadar, when internalized, gives a profound sense of peace and reliance on Allah (tawakkul). A Muslim strives to make wise decisions and take precautions, but after that, they say “Alḥamdulillāh” (Praise be to God) for whatever outcome. For example, when sick, we take medicine (because Allah decreed that cure often comes through means), but we know healing ultimately comes only if Allah wills. If the medicine works, we thank Allah; if it doesn’t, we still trust Allah and seek other means, knowing the timing of cure is in His hands. The Prophet ﷺ taught a short phrase that sums it up: “[Know that] what hit you could never have missed you, and what missed you could never have hit you.” This helps eliminate hopeless “what-if” thinking. He also said, “If something befalls you, don’t say: ‘If only I had done such-and-such, then such-and-such would not have happened.’ Rather say: ‘Qaddar-Allāhu wa mā shāʾa faʿal’ (Allah decreed [this] and He does what He wills), for ‘if only’ opens the door of Satan’s whispers.” This saying​ guides believers to acceptance rather than destructive regret.

Another beautiful fruit of believing in Qadar is humility in success. If I achieve something great, I shouldn’t become arrogant, because I acknowledge it was only by Allah’s favor – the opportunities, talents, and support He decreed for me – that I succeeded. This keeps one grounded and thankful. Likewise, Qadar fosters empathy: if I see someone struggling, I shouldn’t mock them, because I know circumstances could easily have been reversed by Allah’s decree.

In conclusion, belief in Qadar is about recognizing that Allah is the supreme Planner and trusting Him, while also exerting our effort and will in doing good. It ties all the other five articles of faith together by highlighting Allah’s role in everything. It is perhaps the most subtle pillar of faith, one the Prophet said many before us argued about and got wrong​. But when approached with humility, it becomes a source of strength. A believer who understands Qadar walks through life with an extraordinary equilibrium: working hard, doing right – because that’s within our choice – and staying calm and content no matter what comes – because the outcomes are with Allah. It is truly a beautiful balance, one that keeps us responsible yet deeply serene.

Conclusion

The Six Articles of Faith weave together a comprehensive and profound worldview for a Muslim. Believing in Allah’s oneness teaches us who our Creator is and to live for Him. Believing in angels reminds us that the universe is filled with purpose and unseen helpers, encouraging us to live with mindfulness that we are always observed by noble beings. Believing in divine books shows that God has consistently guided humanity, culminating in the Qur’an that we can turn to for light and wisdom in every aspect of life. Believing in messengers connects us to a brotherhood of prophets across time – inspiring us through their examples and uniting us in respect for figures revered in multiple religions, while following the final Prophet Muhammad ﷺ as our direct guide. Believing in the Last Day gives our life meaning and urgency, making us accountable and hopeful for eternal joy beyond this short earthly journey. And believing in Qadar (Divine Decree) instills trust in Allah’s plan, helping us stay humble in good times and patient in tough times, knowing nothing is random and Allah is with us through it all.

It’s also worth noting how rational and fulfilling this creed is. Theologically, the Islamic belief system avoids contradictions that might trouble the mind. The oneness of God (Tawheed) is pure and straightforward, aligning with our instinct that ultimate authority can only reside in One. The belief in prophets and books is logical – a merciful God would certainly communicate with His creation. The need for an afterlife to uphold true justice and reward virtue resonates with our deepest sense of fairness. Even Qadar, though complex, appeals to the heart as it emphasizes a loving God’s care for His creation (nothing happens to us except He knows and wills it for a good reason). Many converts to Islam often say that the coherence of these six beliefs and the way they answered their existential questions was a major factor in their conversion. There is a harmony in the Islamic creed: it satisfies the intellect, the conscience, and the soul.

From a philosophical angle, one could argue that the Islamic creed addresses the big questions of life in the most balanced way: Where did we come from? – From a single, all-powerful God (Allah) who created us with intention. Why are we here? – To worship Allah and live righteously, following the guidance He sends (through angels, books, and prophets). What gives life meaning? – Knowing that this life is a test that leads to eternal life; every action has eternal significance. Why is there evil or suffering? – It’s part of Allah’s Qadar to test us, to manifest virtues like patience and compassion, and ultimate justice will be served on the Last Day. In Islam’s view, no tear goes unnoticed, no kind act is ever wasted. This belief system provides what many thinkers call an existential fullness – it answers both the mind’s questions and the heart’s needs.

Islamic scholars throughout history, from classical times to today, have written extensively on these articles, each adding insights and emphasizing their importance. Classical scholars like Imam al-Ghazālī reflected on how true faith in these realities purifies one’s heart and connects one to God in love and awe​. Modern scholars often highlight how these beliefs can counter the anxieties of modern life – for example, how belief in Qadar can reduce stress in an age of uncertainty, or how belief in the Hereafter can curb the rampant materialism around us by reminding us that success is not just measured in worldly terms. All schools of thought (whether one follows the Ashʿarī or Māturīdī theology, or a more literalist Atharī approach) agree on these six pillars. There is no dispute among mainstreams about their necessity. Any nuanced debates are only in how to conceptualize aspects like Qadar, but not in the fact that one must believe in it. This unity is a beautiful testament to the clarity of the Prophet’s teachings – he left no ambiguity that these six are non-negotiable parts of faith.

As we conclude, imagine the life of a person who internalizes these six beliefs. Such a person wakes up every morning grateful to Allah for life and provision, mindful that their angels are recording how they spend the day. They turn to the Qur’an for inspiration and guidance, maybe reciting a chapter or recalling a verse that gives them strength. They remember the Prophet Muhammad ﷺ and try to emulate his kindness and honesty in their interactions. When they see injustice or suffer a loss, they find hope in the Last Day, knowing that Allah will right every wrong and reward every pain borne patiently. And through all the day’s ups and downs, they have a quiet acceptance of Allah’s Qadar – they tie their camel (take necessary action) but trust the rest to their Lord. Such a person carries a light and serenity that others can sense. They have an anchor in life’s storms. Their faith isn’t just theology in a book; it’s a profound reality that colors every moment with purpose and hope.

Recommended Books on Islamic Belief (ʿAqīdah)

For those interested in learning more about the six articles of faith and Islamic theology (ʿaqīdah) in general, here are some mainstream, highly-rated works: