Such Ayahs make it absolutely clear that there were many messengers and prophets whom Allah sent and He is the only One that knows their exact number. This should form the basis of our Iman, whether generally or in detail, as they were so many and their mission was so great. They called to Tawhid (belief in the Oneness of Allah/ monotheism); forbade Shirk (associating others with Allah in His Divinity or worship); elucidated Allah's Shari`ah (Islamic Law); enjoined what Allah commanded and forbade the violation of His prohibitions. This is the sole goal of their mission.

We should believe in those who were named in the Qur'an such as Nuh (Noah), Ibrahim, Musa,`Eisa, Dawud, Sulayman, Hud, Salih, and others including Adam, for it is reported in some narrations from Abu Dharr and others that he is a prophet while other narrations tell that he is a messenger. There is no doubt that it a Shari`ah was revealed to him from Allah, but it is not known whether he is a prophet sent to people or just a prophet with no message. The narrations differed in this regard. It is known that Adam is one of the prophets and that its Shari`ah was revealed to him. This is supported by the Hadith of the gathering of people on the Day of Resurrection when the believers approach Nuh saying: O Nuh, you are the first messenger Allah sent to

humankind. This is evidence in support of the mission of Nuh and that he is the first messenger and that Adam is a prophet. Yet, even if he was a messenger, this means that he was a messenger to his children unlike Nuh who was sent to his people who were by then the entire population of the earth. As for Adam, he was sent to his offspring with a specific Shari`ah before Shirk prevailed. By contrast, Nuh was sent to his people who were the whole people on earth after Shirk dominated and prevailed. Thus, there is no conflict when Adam is a messenger, if the Hadith is sahih, and Nuh is the first messenger to the people of the earth.

This could be said about the fifth pillar of Iman i.e. believing in the Last Day generally and in detail. We should believe in the existence of the events of the Last Day such as Jannah, Hellfire, Sirat (the bridge over the Fire), Mizan (the Scales for weighing deeds) and others which were not mentioned in detail in the Ayahs or the Hadiths but we are obliged to believe in it generally.

The same is said about believing in Al­Qadar (Predestination), which is the sixth fundamental of Iman, as we should believe in it according to the texts on this regard. It should be noted that believing in Al­Qadar includes four things as regards the creed of Ahl­ul­ Sunnah wal­Jama`ah:

First: Knowing that Allah (may He be Praised) predestined everything and that His Knowledge encompasses everything, as He (Glorified and Exalted be He) states: Verily, Allâh is the All­Knower of everything. This refutes the claim of extremists of Qadariyyah (a deviant sect that claims Allah has no power over His Creation and humans are independent of Him) and Mu`tazilah who deny such Knowledge. Al­Shafi` (may Allah be merciful with him) said, "Debate them with knowledge; if they acknowledge it, they are overcome and if they deny it, they disbelieve. That is because Al­Qadar means that Allah's Knowledge encompasses everything, as matters cannot take place outside of His Knowledge. Once Allah predestined and decreed all things and matters, there is no way that they can take place in a way contrary to His Will; otherwise this would indicate Allah's ignorance of their occurrence (Highly Exalted is Allah above their claims!)

On the other hand, if they deny this and say that Allah (may He be Praised) does not know things except after they

already exist, this is blatant Kufr (disbelief) and a form of disavowal to Allah (may He be Praised) and a description of Him with lack of knowledge, and therefore, whoever says this is a disbeliever.

Second: Pre­writing and recording of what was and what will happen, as Allah (may He be Praised) predestined everything. He (Glorified and Exalted be He) says: No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al­Lauh A l­Mahfûz) before We bring it into existence. Verily, that is easy for Allâh. He (may He be Praised) also says: Know you not that Allâh knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al­Lauh­al­Mahfûz). Verily that is easy for Allâh. This means that Allah decreed all things as indicated by the two mentioned Ayahs. This was also expressed by the Prophet (peace be upon him) in the Hadith narrated by `Abdullah ibn `Amr ibn Al­`As Allah had recorded the decrees of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water. Related by Muslim in his Sahih.

Allah's Predestination of matters that were and that will be is supported by the texts of the Qur'an and the Sunnah. We have to believe that Allah ordained everything. Nothing is hidden from Him, His Knowledge encompasses everything, and He is omnipotent over all things. He (Glorified and Exalted be He) says: that you may know that Allâh has power over all things, and that Allâh surrounds all things in (His) Knowledge.

Third: Allah's Mashi'ah (Will), namely whatever He wills happens and whatever He does not will never happens, and that nothing takes place without His Mashi'ah (Divine Will) that wanted it to happen regardless of people's will and their desire for a certain matter to occur or not. This Belief is a prerequisite for the validity of one's Iman. Allah (Glorified and Exalted be He) states: To whomsoever among you who wills to walk straight.