The Teaching of Hazrat Inayat Khan      

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Social Gathekas

Religious Gathekas

The Message Papers

The Healing Papers

Vol. 1, The Way of Illumination

Vol. 1, The Inner Life

Vol. 1, The Soul, Whence And Whither?

Vol. 1, The Purpose of Life

Vol. 2, The Mysticism of Sound and Music

Vol. 2, The Mysticism of Sound

Vol. 2, Cosmic Language

Vol. 2, The Power of the Word

Vol. 3, Education

Vol. 3, Life's Creative Forces: Rasa Shastra

Vol. 3, Character and Personality

Vol. 4, Healing And The Mind World

Vol. 4, Mental Purification

Vol. 4, The Mind-World

Vol. 5, A Sufi Message Of Spiritual Liberty

Vol. 5, Aqibat, Life After Death

Vol. 5, The Phenomenon of the Soul

Vol. 5, Love, Human and Divine

Vol. 5, Pearls from the Ocean Unseen

Vol. 5, Metaphysics, The Experience of the Soul Through the Different Planes of Existence

Vol. 6, The Alchemy of Happiness

Vol. 7, In an Eastern Rose Garden

Vol. 8, Health and Order of Body and Mind

Vol. 8, The Privilege of Being Human

Vol. 8a, Sufi Teachings

Vol. 9, The Unity of Religious Ideals

Vol. 10, Sufi Mysticism

Vol. 10, The Path of Initiation and Discipleship

Vol. 10, Sufi Poetry

Vol. 10, Art: Yesterday, Today, and Tomorrow

Vol. 10, The Problem of the Day

Vol. 11, Philosophy

Vol. 11, Psychology

Vol. 11, Mysticism in Life

Vol. 12, The Vision of God and Man

Vol. 12, Confessions: Autobiographical Essays of Hazat Inayat Khan

Vol. 12, Four Plays

Vol. 13, Gathas

Vol. 14, The Smiling Forehead

By Date



The Message

Free Will and Destiny in the Message

What is the Message?

Lecture for Mureeds and Friends

Wakening to the Message

Aspects of the Sufi Message

The Message

Relationship Between Murshid and Mureed

Personalities of the Servants of God

Our Efforts in Constructing

Teaching Given by Murshid to his Mureeds

Ways of Receiving the Message

The Path of Attainment

Interest and Indifference

The Call from Above

The Message


Spiritual and Religious Movements

Peculiarity of the Great Masters

Abraham, Moses and Muhammad

Four Questions

The Spreading of the Message

Jelal-ud-din Rumi

Peculiarities of the Six Great Religions

Belief and Faith

"Superhuman" and Hierarchy

Faith and Doubt

Divine Guidance

The Prophetic Life

There are two Kinds Among the Souls

The Messenger

The Message Which has Come in all Ages

The Sufi Message

The Message

Questions Concerning the Message

The Inner School

The Duty of Happiness

Five Things Necessary for a Student



Belief and Faith

Stages Between Belief and Faith

Attitude Toward Clergy, Teacher & Prophet

The Message Papers

Belief and Faith

Belief and Faith

August 3, 1926

Beloved Ones of God,

This evening I would like to speak on the question of belief and faith. Very often we confuse the word "belief" with "faith." Belief is a settled thought; as long as thought is wavering, it is not belief. When a person says, "I wonder, is it so or is it not so?", that does not mean belief. He may appear to believe but he does not believe. Belief means the thought has settled in the mind and it is difficult to root it out. And yet belief is not necessarily faith, because faith is the culmination of belief. Faith is that belief which is no longer settled thought, but is in the very being of the person. Although we use the words faith and belief for the same thing in our everyday life, when we come to analyze and understand them from the metaphysical point of view, belief and faith are quite different.

People have used the word" faith" for a person's religion, but that is another thing. It is very good to say that one has a Christian faith, another a Muslim faith, and another a Jewish faith. If a Christian has a Christian faith, if a Muslim has a Muslim faith, if a Jew has a Jewish faith, what more do you want? Because faith is no longer Christian or Muslim or Jewish; once a person has reached faith, he no longer needs a faith; he is above all religions.

In the Eastern languages, in the Hindustani language, they separate the word "faith" which is used in everyday language, from the other word, which is used in connection with one's spiritual evolution. That faith is called iman. Yaqin is a settled belief; iman is the culmination of faith.

When you say, "It is so," that means belief. But when you say, "It cannot be otherwise," that means faith. And when you say, "I wonder," it is imagination.