The Condition of
Certainty of Shahādah
Shaikh `Ubaid bin `Abdullah Al-Jabiri
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-`ālamīn.
I testify that there is none worthy of worship except Allāh, and that Muhammad,
Sallallāhu `alayhi wasallam is His Messenger.
Al-Yaqin (Certainty)
The
condition of certainty (Al-Yaqin) would entail the perfect knowledge adherences
of the Shahadah that strive to counteract the suspicion and any doubt about it.
Allāh
Says: “Only those are the believers who have
believed in Allāh and His Messenger, and afterward doubt not but strive with their
wealth and their lives for the Cause of Allāh. Those! They are the truthful”.
[Surah Al-Hujurat, 49:15]
Allāh
made the condition of certainty, without doubt (or suspicions), as a condition
of true belief (in Allāh and His Messenger), since the doubter is from the
ranks of the hypocrites (the Munafiqun).
Abu
Hurairah,
(radiyallāhu`anhu), narrated that the Messenger of Allāh, (Sallallāhu `alayhi
wasallam)said: "The servant meeting Allāh
having testified that there is no deity worthy of worship except Allāh and that
I am the Messenger of Allāh, not doubting them shall enter the Jannah
(paradise)." [This is recorded by Muslim – The Book of Iman]
In
another narration: "… meeting Allāh having
testified … is not excluded from Al-Jannah (paradise)." [This is
recorded by Muslim – The Book of Imān]
It
is also narrated from Abu Hurairah (radiyallāhu`anhu) in a long hadith
ending with, that the Messenger of Allāh said: "…whomever
you meet behind this wall, testifying that there is no deity worthy of worship
except Allāh, his heart certain of it, give him the glad tidings of Al-Jannah
(paradise)."
His
saying: "Only those are the believers who
have believed in Allāh and His Messenger…"The word "Only…"
– refers to those that who has believed in Allāh and all the others are
excluded.
This would mean that people of the true belief (Iman), both
apparent and hidden, are only those who believe in Allāh and His Messenger.
They believe without doubt or suspicion, by their words and deeds, and they
strive in the cause of Allāh with their wealth and their lives.
Allāh
therefore says: "…Those! They are the
truthful."
The
evidence from the verse: "…And afterward doubt
not…" In this ayat it means when
the compiler concludes the deeds which derived from Iman (belief). This ayat
indicate the evidence that to strive in the cause of Allāh is considered a "deed" which is an attribute of Imān.
Abu
Jumrah
(radiallāhu`anhu) said, “I was with Ibn `Abbas (radiyallāhu`anhu) interpreting
for him to the people, when a woman approached him and asked him about wine. He
said: a delegation of `Abdul-Qais came meet the Messenger of Allāh (Sallallāhu
`alayhi wasallam). The Messenger of Allāh (Sallallāhu `alayhi wasallam) asked:
"Who are the delegation?" (Or: Who are the people?)
They
replied: "Rabiah".
The
Prophet (Sallallāhu `alayhi wasallam) said: “Welcome (or welcome to the
delegation) which neither is dishonored nor regretful.
He
(Ibn `Abbas (radiyallāhu`anhu) said: They said:
"O Messenger of Allāh (Sallallāhu `alayhi wasallam), we came from a long
distance and between us and you are the community of the unbelievers (kuffar)
of Mudhar. We can only come to you during the forbidden month (i.e. when
fighting is not allowed). Order us with a decisive order that we may convey to
those we left behind, and (if we follow it) go into the Al-Jannah
(paradise)".
He
(Ibn `Abbas (radiyallāhu`anhu)) said: "He [the
Messenger of Allāh (Sallallāhu `alayhi wasallam)] ordered them (to do) four
(things) and forbade them four (things). He (Ibn `Abbas
(radiyallāhu`anhu)) said: "He ordered them to
believe in Allāh alone and said: "Do you know what belief in Allāh
entails?" They said: "Allāh and His Messenger know best." He
[The Prophet] said: "To testify that there
is no deity worthy of worship except Allāh and that Muhammad is the Messenger
of Allāh and to perform regular prayers, to practice charity, to fast the month
of Ramadhān and to give one fifth of your spoils (of war)…"
etc.
[This
is recorded by Al-Bukhari, Book of Solāh]
The
evidence from the hadith that the Prophet (Sallallāhu `alayhi wasallam) said
that Iman or is to testify of faith which followed by the visible Islamic
righteous deeds and practices.
It
was also narrated by that Abu Hurairah (radiyallāhu`anhu) said: "We
were with the Prophet (Sallallāhu `alayhi wasallam) on a journey until all the
food the people had with them was exhausted. So some had slaughtered their
mounts. `Umar Ibn Al-Khattab (radiyallāhu`anhu) said: "O Messenger of Allāh
(Sallallāhu `alayhi wasallam) why not collects all that remains of the food of
the people and invokes Allāh." He did. Those who had wheat brought their
wheat; those who had dates brought their dates. Mujahid (radiallāhu`anhu) said:
"…and those who had date stones brought their date stones." I (Abu Hurairah
(radiyallāhu`anhu)) said: "and what did they do with the stones?" He
(Mujahid (radiyallāhu`anhu) said: "They sucked them and drank water
afterwards." He said: "He (Prophet (Sallallāhu `alayhi wasallam))
invoked Allāh until all the people had enough of food (and he mentioned
it)."
[This
is recorded by Muslim - The Book of Iman]
It
must be emphasised the meaning of the Prophet (Sallallāhu `alayhi wasallam)
sayings:
“To bear witness that there is no deity worthy of worship except
Allāh and that I am the Messenger of Allāh." It means that by “To witness” is to inform and testify. Therefore
it entails that man is obliged to testify that only Allāh is worthy of worship
and that He is one that the Prophet (Sallallāhu `alayhi wasallam) is the
Messenger of Allāh.
"The servant meeting Allāh having testified…" This is the evidence
from the hadith as in the other narration stating: "The
servant meeting Allāh having testified… is not excluded from Al-Jannah
(Paradise)."
Prophet
(Sallallāhu `alayhi wasallam) saying: "… he
is not excluded from Al-Jannah (Paradise)", we must explain two
things:
First:
To be excluded from Al-Jannah (Paradise) is of two kinds:
i. Permanent exclusion – in the case of unbelievers. This
does not apply to those who meet Allāh on Tawhid.
ii. Temporary exclusion – this may happen to some believers
for major sins they committed as proven in the authentic traditions (hadith
Mutawaterah) of intercession (Al-Shafa`a).
Second:
That although a permanent exclusion does not apply to those who meet Allāh on
Tawhid, strictly speaking it is a conditional and its criteria applied is
something is a demanding. It begins with the knowledge of the meaning of La-ilaha-illallāh
and acting upon it. Other conditions will be presented when the tradition
narrated by `Utban on the condition of sincerity, is discussed.
Abu
Hurairah
(radiyallāhu`anhu) narrated: "We were sitting around the Messenger of Allāh
(Sallallāhu `alayhi wasallam). Abu Bakar (radiyallāhu`anhu) and `Omar
(radiyallāhu`anhu) was with us. The Messenger of Allāh (Sallallāhu `alayhi
wasallam) got up and departed. He was long in coming back and we were worried
that he may be attacked, so we arose and I was the first to rise and go out
seeking the Messenger of Allāh (Sallallāhu `alayhi wasallam). Eventually, I
came to a wall belonging to the Ansar (helpers) of Bani an-Najjar. I went all
around it to find a door but found none. I saw a small river going through an
opening in the wall from a wall outside it. I drew myself together like a fox
and entered on the Messenger of Allāh (Sallallāhu `alayhi wasallam). He
exclaimed: "Abu Hurairah?" I said: "Yes, O Messenger of Allāh."
He said: "What is the matter with you?" I said: "You were with
us, arose and were late to come back. We were worried that you may be attacked
and we became alarmed. I was the first to follow you, and came upon this wall.
I drew myself together like a fox and these people are behind me." He
said: "O Abu Hurairah," then gave him his sandals and said:
"Take my sandals. Whomever you meet behind this wall and who witnesses
that there is no deity worthy of worship except Allāh, his heart certain in its
belief, give him the glad tidings of Al-Jannah (Paradise)."
[This
is recorded by Muslim - The Book of Imān]
He
mentioned the hadith and in it ``Umar Ibn Al-Khattab (radiyallāhu`anhu)
asked: "O Messenger of Allāh, may parents be sacrificed for you, did you
send your sandals with Abu Hurairah (radiallāhu`anhu)to give glad tidings of
Al-Jannah to whomever he met witnessing with certainty that there is no deity
worthy of worship except Allāh?" He said: "Yes." He said
(meaning `Umar (radiallāhu`anhu)): "Then do not. I fear that people may
depend upon it (meaning they will become lax). Let them do (good deeds). The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: "Let them."
His
saying: "Give him glad tidings." [If a man is given glad tidings his
face becomes relaxed. That is because if a person is happy, the blood will rush
to his face like water in plants]. The meaning is that the Messenger of Allāh
(Sallallāhu `alayhi wasallam) knew that every Muslim that Abu Hurairah
(radiallāhu`anhu) was going to meet will enter Al-Jannah.
His
saying: "…his heart is certain…"
The condition of certainty requires the negation of suspicion and doubt and
this is the main point of narration.
The
essence of above hadith:
First: The essential of the belief in the Hereafter, judgment
and recompense.
Second: The excellence of Tawhid and that whoever strive and
dies upon it, certain in its belief will enter Al-Jannah (Paradise).
Third: The (decision) of Al-Shura (consultation) is acceptable
provided it is correct even if it were from one person. The idea is not to
collect votes.
Fourth: To prevent corruption, mischief is given preference over
bringing benefits. This is in accordance with the syari'ah not with human
judgment. Evidences of that are to be found in the numerous texts which we are
unable to recount here.
[Excerpted from: Jamlat Ihya Minhaj Al-Sunnah, UK 1995; Via
Islam.Com]
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