Increasing the faith, which Allah commands us to have, and which is a trait of His believing worshipers, can be achieved through different means. The first aspect in increasing faith is through practising total observance and detailed observance of Allah's commands, for it is the obligation of all mankind to believe in Allah and His Messenger (Sall Allaho alaihe wasallam), and of every community to commit itself to all that the Messenger (Sall Allaho alaihe wasallam) has ordered. It is well-known that what was obligatory at first differs from what was required after the revelation of the whole Qur'aan.

Hence, unlike one who does not know about Islam, he who knows the Qur'aan, the Sunnah, and their meanings is obliged to have a detailed faith.

That is, if a man, inwardly as well as outwardly, believed in Allah and the Messenger of Allah (Sall Allaho alaihe wasallam) and died before he knew the laws of religion, he would die as a believer.

His obligation and what he did are different from the faith of the one who knew the Islamic laws and who believed in them and worked to fulfil them.

The faith of such a person is more complete, in accordance with the obligatory and the actual deeds.

Indeed, of what he performed in accordance with the obligation is of a more complete faith and what he did is also considered more complete. Allah says: "This day I have perfected your religion for you." (5:3)

In this verse, the word "religion" refers to the legislation of commanded and forbidden actions, but does not mean that everybody is obliged to do what the whole community is ordered to do.

It is recorded both in Sahih Muslim and Sahih Bukhari that the Holy Prophet (Sall Allaho alaihe wasallam) described women as diminished in intellect and religion.

This diminution in intellect made the witness of two women equal to that of one man; the diminution in her religion is due to the fact that she does not pray and fast when she is menstruating.

Indeed, this diminution is not a diminution of what she is commanded to do and so she will not be punished because of it.

However, if someone is commanded to pray and fast and does so, his religion is complete compared to the one of diminished religion.

The second aspect [of increasing one's faith] is the total and detailed acts of people.

To illustrate this, let us compare the faith of the following three men.

The first absolutely believed in what the Messenger (Sall Allaho alaihe wasallam) came with and asked for, but was neither concerned about what the Messenger (Sall Allaho alaihe wasallam) commanded and prohibited nor sought the required knowledge of religion so as to act accordingly.

The second sought and obtained this knowledge and acted upon it. The third man acquired knowledge, became well acquainted with it, and believed in it but did not act accordingly. These three men shared the same obligation, but the one who looked for detailed knowledge and acted upon it had a more complete faith than the one who knew and believed but did not practise his knowledge.

Likewise, he who believed in the message, confessed his sins, and feared punishment was a better believer than the one who did not seek to understand what he was asked to do, and did not fear punishment; on the contrary, the later was negligent and careless, although [overtly as well as covertly] he believed in Prophet Muhammad (Sall Allaho alaihe wasallam) as the Messenger of Allah.

Accordingly, the more the heart knows, believes in, and practises [what Allah and His Messenger have ordered], the more a person's faith increases even if that person has a general adherence and general verbal confession.

Similarly, if someone knows Allah's Names as well as their meanings and believes in them, his faith is more perfect than that of someone who does not know but believes in them generally, or someone who knows only some of them.

Hence, the more one knows Allah's Names, Attributes, and Verses, the more perfect is his faith.

The third aspect is that knowledge and assent are differentiated among people. That is, some people have stronger, more enduring faith and assent than others, whose faith is subject to doubt.

Indeed, this is something experienced by each one of us. For example, people differ in the way they see the new moon, hear the same sound, smell the same smell, and taste the same food. So, it is with the heart's knowledge and assent.

People differ widely in their belief in the meanings of Allah's Names and His Words.

The fourth aspect is that the assent, which requires the work of the heart, is more complete than that which does not. So, knowledge, which is accompanied by works, is better than that which is not.

Suppose that two men knew that Allah, the Messenger (Sall Allaho alaihe wasallam), Paradise, and Hell are true.

The knowledge of the first man obliged him to love and fear Allah, wish for Paradise, and avoid Hell.

However, the knowledge of the second man did not lead him to do so.

Thus, we can say that the knowledge of the first is more complete than that of the second. For the strength of the result signals the strength of the cause, and all these matters stem from knowledge.

So, knowledge of the "beloved" requires one to seek him; and knowledge of the "frightened" requires one to flee from him.

However, absence of the required results signals the weakness of the cause or prerequisite. That is why the Holy Prophet (Sall Allaho alaihe wasallam) said:

"One who is informed [indirectly] of something is not like the one who sees it for himself." To illustrate this, when Allah told Hadhrat Musa (Alaihis Salaam) that his community worshiped the calf, he did not throw the al-Alwah, Tablets; but when he himself saw them practising that, he did. This is not because he doubted Allah's Words but because the man who is told something, although he does not report the news of the teller, does not perceive the situation in the same way he does if he sees it for himself. Since, his mind is occupied with something else, other than what the informer said, he still believes him.

Certainly seeing something will give one a clearer understanding of the situation and this assent is better than the other.

The fifth aspect is that works of the heart, such as love for Allah Almighty and His Messenger and fear and expectations from Allah Almighty, are part of faith, as proven by the Holy Qur'aan, the Sunnah, and the consensus of the pious ancestors. And people differ widely in their performance of these works.

The sixth aspect is that overt works, as well as covert works, are part of faith; and people also vary widely with respect to these works.

The seventh aspect is the importance of holding Allah Almighty in remembrance and not being inattentive, since the latter opposes perfection of knowledge and acceptance.

Umar Ibn Habib, one of the Companions, said: "If we thank and praise Allah, our faith increases. However, if we neglect and forget Him, our faith decreases."

And Mu'adh bin Jabal used to say to his companions: "Let us sit still for an hour so as to strengthen our belief."

Allah Almighty says: "Nor obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires." (18:28); and: "And remind for indeed, reminding profits the believers." (51:55); and: "The admonition will be received by those who fear [Allah]: But it will be avoided by those most unfortunate ones." (87:10-11)

Hence, it is evident that the more a man remembers what he already knows, and practises his knowledge, he will come to understand something he has never known, such as Allah's Names and Verses.

This is supported by the following tradition: "Whoever practises what he knows, Allah will provide him with understanding of what he did not know."

This is a matter that every believer will realise by himself.

It was recorded in Sahih Bukhari that the Holy Prophet (Sall Allaho alaihe wasallam) said:

"The one who holds Allah in remembrance as compared to the one who does not, is like a living man as compared to the one who has died."

Allah Almighty says: "And when they hear His Verses rehearsed, find their belief strengthened." (8:2)

That is, hearing of Allah's Verses increases their knowledge with what they did not know, it encourages their practise of the new knowledge, and it reminds them of things they have forgotten.

Allah Almighty says: "Soon will We show them Our Signs in the [furthest] regions [of the earth], and in their own souls, until it becomes manifest to them that this (the Holy Qur'aan] is the Truth..." (Qur'aan, 41:53)

That is, the Holy Qur'aan is the Truth. Allah also says: "Is it not enough that your Lord does witness all things?" (41:53).

So, in the Holy Qur'aan, Allah is witness to what He reported. Consequently, believers believed in this and then He showed them His Signs in the furthest regions of the earth and in themselves, all of which confirms what the Holy Qur'aan says.

Therefore, these Signs indicate that the Holy Qur'aan is the Truth.

Allah says: "Do they not look at the sky above them? How We have made it and adorned it, and there are no flaws in it? And the earth, We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth [in pairs] to be observed and commemorated by every devotee turning [to Allah]." (50:6-8)

So, the created signs should be observed and commemorated in order to prevent one from blindness and inattention.

To illustrate, a man recites a Surah (eg, al-Fatiha) many times; and each time he recites it, he gains new knowledge, which in turn increases his acceptance and faith as if the Surah was revealed at that moment.

Thus, he believes in these meanings and his knowledge and work increases. This is to be realised by everyone who reads the Holy Qur'aan attentively, in contrast with the one who reads it absentmindedly. Thus, whenever one does what he is commanded to do, he becomes aware of these commands and, as a result, he affirms his belief.

Consequently, at that moment, his affirmation in his heart establishes what he was unaware of even when he is truthful.

The eighth aspect is that man may deny or disbelieve things, for he does not know that the Messenger (Sall Allaho alaihe wasallam) has spoken and ordered them. And if one knew that, he would neither deny nor disbelieve.

For his heart strongly affirms that he [the Holy Prophet (Sall Allaho alaihe wasallam)] told and commanded only the truth.

It may happen that when one hears a verse or a Hadith or thinks about it or someone interprets its meaning for him or it becomes clear to him what is forbidden, then he will enter a state of new affirmation and new belief.

This increases his faith, since before this stage he is not considered as an unbeliever but simply as ignorant.

This happens in the case of many believers who ignorantly think that an affirmation or a deed is not required for faith but when they know the truth, they believe.

Many people, including those who are conscious about religious matters, may have, in their hearts, many detailed matters that may contradict what the Messenger of Allah (Sall Allaho alaihe wasallam) brought forward.

Yet, they do not know that they are contradictory matters and, when they become aware of this, they reverse their opinions.

Thus, anyone who introduces an innovation or a saying [to the religion of Islam] or performs a wrong act, and he is a believer in the Messenger (Sall Allaho alaihe wasallam) or is aware of what the Messenger (Sall Allaho alaihe wasallam) said and believes in them and does not reverse his beliefs, he is considered ignorant.

Islam as a religion is understood by almost everybody but as a Deen it is not. People do not more than often know the difference between the two and thus confuse the meaning.

When we say that Islam gives us the "complete code of life", we thus make it our moral, intellectual and cognitive doctrine.

Islam for us then is not only a religion, which connects the immortal human soul with the Mighty Creator, but also the mortal body is tilted towards the mode of Divine connectivity.

Unfortunately, we have even politicised our religion so that we can interpret it the way it serves our own purposes best.

In societal terms, the women are facing the worst in this respect.

Some people have created such a scene out of the Qur'aanic verses and Ahadith, which have made women into those who wait upon the more superior form of creations: the men.

In the first place, woman was not created to serve man, as is assumed so easily.

The line 189 of the seventh Surah of the Holy Qur'aan states:

"It is He who created you from a single person and made his mate of like nature, in order that he might dwell with her."

Thus, Allah uses the word "mate", which in no way shows that there is a sense of inferiority or superiority for either of the two.

Due to our social set-up, women have thus been given the place of servants who are supposed to serve and serve and serve.

If they do have the ability to sacrifice, understand and co-operate whatsoever, their ability to sacrifice their share of life is exploited greatly.

Without understanding the proper meanings of the Holy Qur'aan and the sayings of Prophet Muhammad (Sall Allaho alaihe wasallam), some people have given quite a different meaning to the creation and purpose of creation of the woman.

The woman was not created to "serve" the man, rather as the Qur'aanic verses depict, the purpose of the creation of Eve was quite beyond to that.

It was to provide companionship to man. Companionship is a word, which the typical Pakistani man has not yet been able to understand.

He has not been able to perceive that companionship does not merely mean a person who is to act like a safety-cushion in hours of weariness or distress. Companion is that person who remains by the side every moment, every minute.

Companion is the person who does not only share a relationship with another person but also shares the entire life.

There is no "I" and "You" between the companions, rather every thought, every act begins and ends with "we" and "us".

Similarly, the consequences of every decision are bore by "them" not him or her.

It is not merely the relationship of a physical presence, rather it is a telepathic psychological relief to be one and together.

"And Allah Almighty has made for you mates and companions of your own nature and made for you out of them sons and daughters." (Surah 16, Line 72)

This sense of companionship can only be developed between the two if both of them have between themselves an acceptance of being equal.

Allah Almighty created both the man and woman as equal, who are we to deny it?

Allah Almighty stated that He created the man and woman and they are equal in rights and in responsibilities. Why do we not understand such simple philosophy?

When the yardstick of difference is only piety and faith, then why so much of imbalance between the supreme creation only on the basis of gender?

The believers, men and women, are protectors of each other. They enjoin what is just, and forbid what is evil.

They obscure regular prayers, practice regular charity and obey Allah Almighty and His apostle.

If the man have been given a degree of advantage over the woman, it is only an additional duty and responsibility that the woman have been given.

But the men of today have interpreted this duty in terms of some kind of commanding right over the women.

In the 34th line of the fourth Surah of the Holy Qur'aan, Allah Almighty says:

"Men are the protectors and maintainers of women, because Allah Almighty has given one more (strength) than the other, and because they (men) support them (women) from their means."

Thus, the women are the responsibility of the men and not the other way round.

In order to form a relationship with Allah Almighty, it is not merely enough to carry out the religious rituals but also an understanding of the faith we have accepted to follow.

On what terms we have accepted it? We may not be sure but till there is life, why not find out?

Instead of depending upon the illiterate people, we should develop that much sensitivity towards our religion to explore it.

Instead of listening to Allah's words by another man, we should make use of our capability of reading them by ourselves.

Allah Almighty, the greatest teacher of all, has taught all about Himself through the revelation and has commanded us to go and further explore.

He has the same eye to view everyone. May He help us all in defining our doctrine!

Allah emphasises in the Holy Qur'aan that the highest transgression against Him is the practice of "shirk" (polytheism) or to set up partner or partners with Him. If one believes that for one reason or another, Allah needs partner or partners to perform or do tasks in His Creation, one would nullify all his/her work and will end up as a loser in the hereafter. Unfortunately, people in the world practice this high crime against Allah with blatant ignorance and will fight against any one who advocates Allah Alone.

We have to go with our natural instinct of monotheism according to Allah's creation and do not set up partners with Him. Unhappiness follows immediately and in the hereafter one will end up debased. We have to remember that Allah is the One who provides for us. He is the Living, the Eternal, and not the dead prophets, messengers, saints or Imaams.

More blatant acts of shirk are practised when tombs of prophets and saints or Imaams are turned into sacred places or mosques and names other than Allah are called. Calling upon anything or anyone besides Allah constitutes "shirk".

Allah tells us that He is the Seer, the Hearer and Omnipotent. Why do we ask others besides Him for help? Have they created anything? Can they hear or see or help anyone? Previous messengers have warned about the evils associated with setting up partners with Allah and they were ridiculed and insulted. This is a tragedy for the people who practise the highest crime of "shirk" against Allah. We must remember that we were all gathered before coming to this life and were asked by Him if He is our Lord, and we all agreed that He is and bore witness to that.

Thus, on the Day of Judgement, we cannot claim that we were unaware of this. Remember that after this testimony and this covenant with Allah, we cannot go back to the pride of the days of ignorance. This amounts to breaking our covenant with Allah and an unforgivable offense.

Seeking help and protection from anything or anyone tantamounts to "shirk". Allah helps you when you remember Him, when you ask Him for help, when you seek guidance from Him. Commemoration of Allah is what the Holy Qur'aan emphasises for the people.

Remember that Satan is enticing people to follow methodologies not prescribed in the Holy Qur'aan. Do not respond to Satan, for he is your most ardent enemy.

The question that we owe to ourselves to ask is why ask any one besides Allah for anything? Is He not sufficient for His servants? Allah informs us that: When my servants ask you about Me, I am always near. I answer their prayers when they pray to Me. The people shall respond to Me and believe in Me, in order to be guided.