The meaning of the dual testimony of faith

The meaning of the dual testimony of faith

HOW many times have you heard or even said the following words? Ash-hadu allaa ilaaha illallah wa ashadu anna Muhammadar Rasoolullah. [I bear witness that there is no deity except Allah and I bear witness that Muhammad is the Messenger of Allah]. Yes indeed, it is the two-part testimony or declaration of faith by which the one who utters it enters into the fold of Islam. More importantly however, is whether you as a listener or as the one who has made this declaration have really considered the meaning of this great declaration and its implications for the one who utters it?

Importance of Understanding the Testimony

This testimony of faith is the foundation upon which Islam is based. The concept of life, the universe and man is diffused from it, and upon it is based the message of all Messengers (‘alaihimus salaam) beginning with Noah (‘alaihi salaam) and ending with Muhammad (sallallaahu ‘alaihi wa sallam), peace be upon them all. The first half of the testimony constitutes what is also known as al-kalima, which literally means ‘the word’ Laa ilaaha illallah.

Allah the Exalted says: We did not send a Messenger before you without revealing to him: ‘There is no God worthy of being worshipped except I, therefore worship Me’ [Al-Anbiyaa - 21:25]

The Testimony Comprises Two Pillars: Denial and Affirmation

1. The first half of this first part Laa ilaaha – There is no Ilaah (deity) – denies everyone and everything other than Allah, the Exalted, the attribute of divinity. This is known as nafy (negation) in Arabic.

2. The second half of this declaration illallah (except Allah) affirms and restricts divinity to Allah alone. That is, the slave must believe that Allah is the only true God, and therefore must not dedicate any act of worship to other than Allah. This is known in Arabic as ithbaat (affirmation).

Conditions of the First Half of the Declaration

Confessing the testimony of faith must be coupled with fulfilling its seven conditions. Every door has a key that unlocks it. These conditions may be analogised with the teeth of that key in order that it function properly. Though one may have indeed entered Islam upon uttering the words it can also be said that complete faith cannot be attained unless he fully understands the implications of his testimony.

1. Knowledge which negates Ignorance. Allah states: So know [O Muhammad (sallallaahu ‘alaihi wa sallam), Peace be upon him] that La ilaaha Illa-Allah. (There is no God but Allah). [Q 47:19]. The more a believer knows about Allah and His Deen the less likely is he to fall prey to the traps of Satan and more likely to benefit himself and others.

2. Certainty which negates Doubt. Only those are the believers who have believed in Allah and His Messenger (sallallaahu ‘alaihi wa sallam), and afterward doubt not but strive with their wealth and their lives in the Cause of Allah. They are the truthful. [Al-Hujuraat - 49:15]. The declaration should be made with the fullest conviction and confidence that Allah is One and Alone and Islam is indeed the true religion.

3. Sincerity and purity of intent which negates Shirk. Surely the religion (i.e. worship and obedience) is for Allah only. [Az-Zumar - 39:3]. No deed will be accepted if it is not done with pure intent and aim to please Allah.

4. Truthfulness which negates Hypocrisy. Do people think that they will be left alone because they say ‘We believe’ and will not be tested? And we indeed tested those who were before them. And Allah will certainly make known those who are true and will certainly make known those who are liars. [Al-Ankabut - 29:2,3]. It is very simple for one to feign belief but it is Allah who indeed knows the inner truthfulness of all who claim to believe in Him.

5. Love and devotion which negates disdain of Allah’s religion. And to mankind are some who take some (associates for worship) besides Allah as rivals; they love them as they love Allah. But those who believe love Allah more (than anything else). [Al-Baqarah - 2:165]. Loving Allah necessitates that the believer put full trust in him and loves all that he learns of what Allah has commanded and forbidden. Therefore the true believer loves each and every aspect of Islam and he loves those others who likewise do so.

6. Submission which negates Disobedience. And turn in repentance to your Lord and submit to Him in Islam. [Az-Zumar 39:54]. To willfully disobey when Allah’s commands have been made clear is to belie the declaration of faith.

7. Acceptance which negates Rejection or Denial. Truly when it was said to them: ‘There is no God except Allah’, they puffed themselves up with pride (i.e. denied it). And (they) said : ‘Are we going to abandon our gods for the sake of a mad poet? [As-Saffaat 37:35-36]. There can be nothing but full acceptance of the truth of the declaration. Partial acceptance is like no acceptance at all.

The Second Half of the Testimony: Muhammadan Rasoolullah

This is the declaration that “Muhammad (sallallaahu ‘alaihi wa sallam) is the Messenger of Allah”. This second part of the testimony of faith is no less important than the first. In fact. It is impossible for one to be a true believer in the first part without also believing in the second. It necessitates belief in the following:

1. Total submission to Muhammad (sallallaahu ‘alaihi wa sallam) in whatever he ordered. Allah states: But no, by your Lord, they can have no faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions and accept them with full submission. [Q4:65] and He who obeys the Messenger has indeed obeyed Allah [Q4:80]

2 . Avoiding what he (sallallaahu ‘alaihi wa sallam) forbade. And whatsoever the Messenger (Muhammad (sallallaahu ‘alaihi wa sallam), gives you, take it and whatsoever he forbids you, abstain (from it). [Al-Hashr 59:7].

3. Believing in all those matters he informed us about. The Messenger believes in what has been revealed to him form his Lord and so do the believers [Q 2:285]

4. Loving the Messenger (sallallaahu ‘alaihi wa sallam). The Prophet has said about himself None of you truly believes until I am more beloved to him than his parents [lit. father], his children [lit. son] and all of mankind. [Al-Bukhari]

A Sobering Thought

Allah states: O Prophet, We have sent you as a witness and a bringer of glad tidings and a Warner. And as one who invites to Allah (i.e, to worship Him Alone) by His Leave and as a Lamp spreading Light (through your instructions). [Al-Ahzaab - 33:45, 46] 

No true Muslim should remain ignorant of the great meanings contained within the two-part testimony by which one joins this great Deen of Islam. It may well be true as is said by some “There are many who have been Muslims for all of their lives who are really in need of taking the Shahaadatain all over again.” The Prophet Muhammad (sallallaahu ‘alaihi wa sallam) is the one who brought us Islam in its final form and exemplified it in his speech and character. Though him (sallallaahu ‘alaihi wa sallam) Allah has spread His light all over this earth and surely in such a dark place as the world can at times be, there is nothing more needed than a beacon to show us the way .

The one who commands good and forbids evil

“An intention associated with a deed is praiseworthy, acceptable to Allah and rewardable by Him, if that deed is done for Allah. And a deed is praiseworthy and righteous if it is commanded to do by Allah. Since this is the definition of every righteous deed, then the one commanding good and forbidding evil must satisfy it in himself. Furthermore, his deed of commanding good and forbidding evil will not be righteous unless he bases it on knowledge and understanding... For, it is necessary to know the situation of the person being commanded and forbidden.

Knowledge

This knowledge is defined by Ibn Taymiyyah (rahimahullah) as follows:

“Knowledge is that with which Allah sent His Messenger (sallallaahu ‘alaihi wa sallam) and it is the authority that Allah mentioned:

Indeed those who dispute about Allah’s ayaat without any authority given to them, there is nothing in their chests except pride. [Ghaafir 40:56]

So if anyone speaks in matters of religion with other than what Allah sent His Messenger (sallallaahu ‘alaihi wa sallam), he would be speaking without knowledge. Indeed, he whom the Shaytaan leads, he will misguide him from the truth and will guide him instead to a severe chastisement. But as for him who submits to Allah’s Religion, he will be serving Allah with certainty.”

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“One of the righteous qualities in commanding good and forbidding evil is for it to be done according to as-siraatul-mustaqeem (the Straight Path). This is the best way to reach the goal. Accordingly, gentleness is essential, as the Prophet (sallallaahu ‘alaihi wa sallam) said:

“Gentleness does not exist in anything but it is beautified by it; and harshness does not exist in anything but it is marred by it.” [Muslim]

And he (sallallaahu ‘alaihi wa sallam) said:

“Indeed Allah is Gentle, He loves gentleness in all matters. He gives, through gentleness, what he will not give through harshness.” [Muslim]

Patience

Ibn Taymiyyah (sallallaahu ‘alaihi wa sallam) then said:

“It is also necessary for the one commanding good and forbidding evil to be tolerant, and to be patient with offences. For he will surely suffer offences; so if he does not tolerate and forebear, he would do more harm than good, as Luqmaan said to is son:

And command good and forbid evil, and be patient with whatever afflicts you; indeed this is the firmness required for matters. [Luqman 31:17]

For this reason Allah commanded His messengers (who were the leaders in commanding good and forbidding evil) with patience. He (sallallaahu ‘alaihi wa sallam) said:

“O you who are wrapped up (Muhammad)! Arise and warn (people). Magnify you Lord, purify your clothes, shun atrocities, do not seek increase for yourself, and have patience for your Lord.” [al-Muddath-thir 74 1- 7]

So He opened these ayaat announcing the Message of Muhammad to the creation with a command to warn them, and ended them by commanding patience. Since warning is in itself commanding good and forbidding evil, it is deduced that it must be followed with patience.

And He said:

And have patience with what they say; and leave them with noble dignity. [Al-Muzzammil 73:10]

And:

Therefore patiently persevere, as did (all) messengers of firm resolution. [Al-Ahqaaf 46:35]

And be patient, and your patience is not but from Allah. [An-Nahl 16:127]

And:

And be patient, for indeed Allah will not waste the reward of the muhsinoon (those who do their deeds in the best way). [Hud 11:115]

Conclusion

And Ibn Taymiyyah (rahimahullah) said:

“Thus there are three essential qualities that must be present in the person who commands good and forbids evil: Knowledge, Gentleness, Patience

“Knowledge must precede the command or prohibition; gentleness must consort it, and patience must follow it.

Surely each of these three would normally be present in a person in all such situations, as is reported from some of the salaf:

“‘None is to command good and forbid evil unless he understands what he is commanding and forbidding, and is patient in his commanding and forbidding.’”

Elaboration on the principle of knowledge and its significance for commanding good and forbidding evil, Ibn Taymiyyah said:

“Allah ordered us to command good and forbid evil. But commanding something must be preceded by knowing it; one who does not know the good will be unable to command it. And prohibiting evil must be preceded by knowing it; one who does not know it will not be able to prohibit it.

“Also, Allah obliged us to do good and avoid evil. Surely loving a good thing and doing it, and hating a wicked thing and avoiding it cannot occur except after knowing these things. This knowledge is needed in order for the intent of doing good and forbidding evil to be correct, because the intention must be proceeded by knowledge. One cannot expect a person who does not know a particular thing to develop love or hatred for it, nor an intention to do or avoid it.

“Indeed, doing something and commanding it implies a detailed knowledge about it, enabling one to do it, and to command it, if needed, in a clear manner.”

l Excerpted from the book The Fundamentals of Commanding Good and Forbidding Evil according to Shaykhul-Islam Ibn Taymiyyah

The advantages of memorising the Qur’an

Allah has given special privileges to the one who memorises the Qur’an in a number of ways in this world and in the Hereafter, for example:

1 - He takes precedence over others in leading the prayer. It was narrated that Abu Mas’ood al-Ansaari said: “The Messenger of Allah (sallallaahu ‘alaihi wa sallam - peace and blessings of Allah be upon him) said: ‘The people should be led in prayer by the one among them who has the most knowledge of the Book of Allah; if they are equal in knowledge of the Qur’an, then by the one who has most knowledge of the Sunnah; if they are equal in knowledge of the Sunnah, then by the one who migrated (made hijrah) first; if they are equal in terms of hijrah, then by the one who became Muslim first. No man should lead another in prayer in his domain of authority, or sit in his place in his house, except with his permission.” (Narrated by Muslim)

It was narrated that ‘Abd-Allah ibn ‘Umar said: “When the first muhaajiroon (emigrants) came to Quba’, before the Messenger of Allah (sallallaahu ‘alaihi wa sallam) came (to Madinah), Saalim the freed slave of Abu Hudhayfah used to lead them in prayer, and he was the one who knew the most Qur’an.” (Narrated by al-Bukhari)

2 - He is placed in front of others in a common grave, closer to the qiblah, if it is essential to bury him with others. It was narrated that Jaabir ibn ‘Abd-Allah (may Allah be pleased with them both) said: “The Prophet would wrap two of the men slain at Uhud in a single cloth, then he would ask, ‘Which of them knew more Qur’an?’ If one of them was pointed out to him, he would put that one in the lahd (niche in the side of the grave) first. And he said, ‘I will be a witness over these people on the Day of Resurrection.’ He commanded that they should be buried with their blood, without being washed, and that no funeral prayer should be offered for them.” (Narrated by al-Bukhari)

3 - He takes precedence in leadership if he able to bear that. It was narrated from ‘Aamir ibn Waathilah that Naafi’ ibn ‘Abd al-Haarith met ‘Umar in ‘Usfaan, and ‘Umar had appointed him as governor of Makkah. ‘Umar said, “Who have you appointed in charge of the people of the valley?” He said, “Ibn Abza.” ‘Umar asked, “Who is Ibn Abza?” He said, “One of our freed slaves.” Umar said, “Have you appointed over them a freed slave?!” He said, “He is well-versed in the Book of Allah and he has knowledge of the laws of inheritance.” ‘Umar said: “Your Prophet (sallallaahu ‘alaihi wa sallam) said: ‘Indeed, by this Book, Allah would exalt some people and degrade others.’” (Narrated by Muslim)

With regard to the Hereafter:

4 - The status of the one who memorises the Qur’an will be commensurate with the last aayah he memorised. It was narrated from ‘Abd-Allah ibn ‘Amr that the Prophet (sallallaahu ‘alaihi wa sallam) said: “It will be said to the companion of the Qur’an (i.e., the one who memorised and studied it): ‘Read, advance in status and recite as you used to do in the world, for your status will be commensurate with the last aayah that you recite.’” (Narrated by al-Tirmidhi; he said this is a saheeh hasan hadith. Al-Albaani said in Saheeh al-Tirmidhi, it is hasan saheeh. Also narrated by Abu Dawood). What is meant by reciting here is memorising.

5 - He will be with the angels, accompanying them. It was narrated from ‘Aa’ishah that the Prophet (sallallaahu ‘alaihi wa sallam) said: “The one who recites the Qur’an and learns it by heart, will be with the noble righteous scribes (in Heaven) and the one who exerts himself to learn the Qur’an by heart and recites it with great difficulty, will have a double reward.” (Narrated by al-Bukhari; Muslim)

6 - He will be given a crown of honour and a garment of honour to wear. It was narrated from Abu Hurairah that the Prophet (sallallaahu ‘alaihi wa sallam) said: “The Qur’an will come on the Day of Resurrection and will say, ‘O Lord, adorn him.’ So he will be given a crown of honour to wear. Then it will say, ‘O Lord, give him more.’ So he will be given a garment of honour.’ Then it will say, ‘O Lord, be pleased with him.’ So Allah will be pleased with him. Then it will be said to him, ‘Recite and advance in status, and for each verse you will gain one more hasanah (reward for good deed).” (Narrated by al-Tirmidhi. He said, this is a saheeh hasan hadith. Al-Albaani said in Saheeh al-Tirmidhi, this is hasan).

7 - The Qur’an will intercede for him with his Lord. It was narrated that Abu Umaamah al-Baahili said: “I heard the Messenger of Allah (sallallaahu ‘alaihi wa sallam) say, ‘Recite the Qur’an, for it will come on the Day of Resurrection to intercede for its companions. Recite the two bright ones, al-Baqarah and Soorat Aal ‘Imraan, for they will come on the Day of Resurrection like two clouds or two shades or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqarah for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.” (Narrated by Muslim, and by al-Bukhari in a mu’allaq report).

Secondly: With regard to his relatives and descendants, there is evidence concerning his parents that they will be clothed with garments which far surpass everything to be found in this world, and that will only be because they took care of and taught their child. Even if they themselves were ignorant, Allah will honour them because of their child. But the one who prevented his child from learning the Qur’an, he will be one of those who are deprived.

It was narrated that Abu Hurairah said: “The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: ‘The Qur’an will come on the Day of Resurrection like a pale man saying to its companion, “Do you recognise me? I am the one who made you stay up at night and made you thirsty during the day...” Then he will be given dominion in his right hand and eternity in his left, and a crown of dignity will be placed upon his head, and his parents will be clothed with garments which far surpass everything to be found in this world. They will say, “O Lord, how did we earn this.” It will be said to them, “Because you taught your child the Qur’an.”’” (Narrated by al-Tabaraani in al-Awsat).

It was narrated that Buraidah said: “The Messenger of Allah (sallallaahu ‘alaihi wa sallam) said: ‘Whoever reads the Qur’an, learns it and acts in accordance with it, on the Day of Resurrection his parents will be given a crown to wear whose light will be like the light of the sun, and his parents will be given garments which far surpass everything to be found in this world. They will say, “Why have we been given this to wear?” It will be said, “Because your child learned the Qur’an.”’” (Narrated by al-Haakim) These two hadith support one another. See al-Silsilah al-Saheehah, 2829. And Allah knows best.