Human beings live between two powerful forces: doubt and certainty. Between them lies the battlefield of the heart and mind. Doubt whispers confusion, questions, and fears; certainty brings peace, purpose, and conviction. Every person struggles between these states. In this chapter, we explore the nature of doubt, what it is, where it comes from, and how it affects the heart and mind. We will examine how Islam distinguishes between emotional unease, intellectual uncertainty andYaqin (certainty): its levels, its spiritual significance, and how it transforms a Believer’s relationship with God.
In English, “doubt” refers to a feeling of uncertainty or a lack of conviction. In Arabic, there are two words commonly translated as “doubt”:RaybandShakk.Raybconveys theemotional experienceassociated with doubt, whileShakkrefers to thedoubt itself. The polar opposite ofShakkisYaqin(conviction).
Doubt can arise in different ways: it may stem from a person’s own mind, be shaped by the influence of others, or may emerge from genuine uncertainties in the evidence itself. For instance, one might question the authenticity of a manuscript, either due to personal scepticism, the suggestion of another, or, in some cases, their doubt may be justified.
Spiritually, doubt is considereda disease of the Qalb (heart), and the sins an individual commits directly affect their ability to attain certainty in faith. There is a strong correlation between sin and the heart’s capacity to comprehend metaphysical truths, as sins cloud the heart and diminish its ability to attainYaqin(certainty).
Yaqin(certainty)is the antithesis of doubt. While doubt leads to anxiety, sadness, and even depression,Yaqincultivates serenity, happiness and inner peace. For example, if you are traveling to an unfamiliar destination and become lost, you are likely to feel tense and agitated as these emotions are rooted in fear of the unknown.
In contrast, when you know exactly where you’re going, you are confident, certain of your path, and you experience contentment and ease. Certainty eliminates the stress that comes from uncertainty and brings about a deep sense of assurance. Agnostics and atheists experience frustration, anxiety, and even depression, often subconsciously, stemming from the lack of answers to life’s existential questions. In contrast, certainty in knowledge of one’s Creator and the afterlife profoundly transforms a person's perspective, outlook, and mindset.
Firstly, “feelings” associated with uncertaintydo not necessarily indicate real doubt. They do not inherently prove that there is something wrong with the subject in question. Rather, uncertainty is a cognitive response that may be justified or unjustified depending on the context. It reflects the mind’s engagement with ambiguity, but not all uncertainty points to actual flaws or issues.
Feelings of uncertainty regarding faith in God, Islam, or the Prophet Muhammad ﷺ should be considered from this perspective.The issue may reside in the individual rather than in the absence of convincing evidence.When subjective certainty does not align with objective truth, it suggests an imbalance within the person’s mind or environment.
Take, for example, someone who experienced trauma involving religious authority figures during childhood. Because of these past social circumstances, their minds have formed an emotional link between religion and trauma. As a result, when this person encounters their faith later in life, it can trigger an anxiety response, leading to emotions that may be misinterpreted as uncertainty or doubt. This emotional reaction, rather than rational evaluation, shapes their sense of unease.
Secondly, experiencing uncomfortable fleeting thoughtsdoes not contradict certainty; in fact, it can serve asevidence of Faith. The Prophet ﷺ was asked, “O Messenger of God, verily we perceive in our minds that which any one of us would consider too grave to even express.” The Prophet replied, “Do you really have such thoughts?” They said, “Yes.” Upon this he said,“That is the manifestation of faith…”
Imam an-Nawawi explains that such thoughts, paradoxically, aresigns of strong Iman (faith). He explains that a person’s discomfort with these involuntary thoughts reflects that they are protective of their faith and wish to ensure its security. The unease and blasphemous feeling arise precisely because faith is present - without it, these thoughts wouldn’t provoke any inner conflict or anxiety.
As for the origin of these thoughts, he cites Qadhi Iyad, who explains them aswhispers from Shaytan, aimed at those he has failed to misguide. Out of frustration, Shaytan resorts to these whispers, a sign of his defeat in leading the person astray.
A person who is a victim of unfounded doubt may believe that the matter at hand is factually correct, yet, bound by their distorted mindset, they remain in doubt, fearing they could be wrong. Despite being well-educated and logically sound, vague doubts cloud their judgement, keeping them in a state of uncertainty.
This internal struggle is also common on the path toward recognising God. A seeker may find themselves torn between doubt and conviction - wanting to believe, yet pulled toward doubt by various factors, creating inner conflict. Ibn Taymiyyah advised Ibn al-Qayyim:
“Do not let your heart be a sponge for every doubt and allegation so that it absorbs them and is moistened with nothing else. Instead, make your heart like solid glass; doubts pass over its surface but do not settle on the inside. Thus, the doubts are seen through the clearness of the glass but are repelled by its firmness. Otherwise, if you allow your heart to drink every doubt you encounter, it will end up affirming them.” The Qur’an describesthree levels ofYaqin(certainty):
1. Ilm al-Yaqin(certainty as the result of knowledge)
2. Ayn al-Yaqin(empirical certainty)
3. Haqq al-Yaqin(certainty gained through experience)
Prophet Ibrahim asked God to show him how He gives life to the dead and justified his request by stating, “…(I ask) so that my heart can be reassured…” Scholars explain that Prophet Ibrahim wished to ascend fromIlm al-YaqintoAyn al-Yaqin.
Commenting on this verse, Ibn Hajar writes:“It can be understood that he (Ibrahim) asked to increase his Yaqin, not to say that he was doubtful before. Knowledge has levels of strength, and he intended to ascend from Ilm al-Yaqin to Ayn al-Yaqin.”
AchievingYaqinallows a Believer to benefit from the Signs of God. God says,“And in the earth are signs for those who are certain (haveYaqin).”He specifies that only those with certainty will be able to benefit from the signs and proofs. Therefore, a person who attainsYaqin(certainty) is never heedless of God and sees His signs in everything.
Junayd al-Baghdadi said,“Yaqin is the internalisation (Istiqrar) of knowledge that will not turn, change, or waver in the heart.”Yaqinis not merely a theoretical state designed to ease our insecurities; it plays a crucial and practical role in our lives. It serves as a powerful motivator, directly shaping and driving our actions. When we possess certainty, it fuels confidence and purpose, guiding us to act with clarity and determination.
Ibn al-Qayyim explains that“Yaqin is the spirit of the actions of the heart, which are the spirit of the actions of the body.”Yaqin(certainty) is meant to inspire us with the courage necessary to act in the world in accordance with what we believe. He says,“If it weren’t for Yaqin, no one would choose to embark on the journey to God. Moreover, it is only through it (Yaqin) that a person is able to stand firm on the path.”
AttainingYaqinis aDivine blessing; achievingYaqincannot occur by virtue of the person’s own ability, it is solely a gift from God granted to those whom He favours. When a sincere seeker, after struggling with confusion and doubt, finally attainsYaqin(certainty), the heart is illuminated byNur(light).
From thisIman(faith) emerges a deep conviction that strengthens the will with unshakable determination. It gives rise to love in its purest form - a Divine Love. From thisIman(faith) also springs a hope so powerful that it endures any storm, empowering the Believer with the courage to face the trials of theDunyat(world).
When the heart attainsYaqin, knowledge of God ceases to be theoretical and becomesexperiential; the Believer no longer knowsofGod merely through signs and proofs but perceives His presence in every aspect of creation and within the depths of the self. This certainty anchors the soul against confusion.
Thus, the
journey fromShakk(doubt) toYaqinis, in
truth,the journey from knowingaboutGod toknowingGod-
a transformation that produces unwavering conviction in the ultimate truth:
that there is no doubt in the existence of God.
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