Doubt and Certainty

In English, ‘doubt’ refers to a feeling of uncertainty or a lack of conviction. In Arabic, there are two words commonly translated as ‘doubt’: Rayb and Shakk. Rayb conveys the emotional experience associated with doubt, while Shakk refers to the state of doubt itself. The polar opposite of Shakk is Yaqin (conviction).

Doubt can arise from various sources: it may stem from a person’s own mind, be influenced by the thoughts of others, or it may relate to actual 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 considered a 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 diminishes its ability to attain Yaqin (certainty). Yaqin (certainty) is therefore the antithesis of doubt. While doubt leads to anxiety, sadness, and even depression, Yaqin cultivates 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, with these emotions rooted in doubt and the 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. An agnostic and atheist experience frustration, anxiety, and even depression, often subconsciously, all 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.

 

The Qur’an describes three levels of Yaqin (certainty), representing a spectrum of intellectual and spiritual stages:

1.    Ilm al-Yaqeen (certainty as the result of knowledge)

2.    Ayn al-Yaqeen (empirical certainty)

3.    Haqq al-Yaqeen (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…”[2] Scholars explain that Prophet Ibrahim wished to ascend from Ilm al-Yaqin to Ayn al-Yaqin. Ibn Hajr 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.”[3]

 

Achieving Yaqin, allows a Believer to benefit from the Signs of God. God says, “And in the earth are signs for those who are certain”[4] He specifies that only those with certainty will be able to benefit from the signs and proofs. Therefore, a person who attains Yaqin (certainty) is never heedless of God and sees His signs in everything. Junayd al-Baghdadi said, “Yaqin is the internalization (Istiqrar) of knowledge that will not turn, change, or waiver in the heart.”[5]

So Yaqin is 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.”[6] Yaqin (certainty) is meant to inspire us with the courage necessary to act in the world based on 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.”[7]

 

 Firstly, “feelings” associated with uncertainty do 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. Due to these past social circumstances, their mind has 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. 

 

A person who is victim of unfounded doubt, may believe that the matter at hand is factually correct, yet, bound by their ill-mindset, they remain in doubt, fearing they could be wrong. Despite being well-educated and logically sound, vague doubts cloud their judgment, 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.”[10]

 

Attaining Yaqin is a divine blessing, as Ibn al-Qayyim explains, “achieving Yaqin (certitude) cannot occur by virtue of the person’s own ability, it is solely a gift from God that is granted to people as a favour upon them.”[11] When a sincere seeker, after a lifetime of confusion and doubt, finally attains Yaqin (certainty), the heart is illuminated by Nur (light). From this Iman (faith) emerges a deep conviction that strengthens the will with unshakable determination. It gives rise to love in its purest form — a Divine Love, free from self-interest or dependency. From this Iman (faith) also springs a hope so powerful that it endures any storm, empowering the Believer with the courage to face the trials of the Dunyah (world).

[2] Qur’an 2:260.

[3] Ibn Hajr, Fath al-Bari

[4] Qur’an, 51:20

[5] Ibn Qayyim, Madarij as-Salikeen

[6] Ibn Qayyim, Madarij as-Salikeen

[7] Ibn Qayyim, Madarij as-Salikeen

[8] Sahih Muslim

[9] An-Nawawi, Al-Minhaj Sharh Sahih Muslim.

[10] Ibn al-Qayyim, Miftah Dar as-Sa’adah.

[11] Ibn Qayyim, Madarij as-Salikeen