Part 13

The second condition is certainty. This is the opposite of doubt and uncertainty. In Islam, in fact, any kind of doubt concerning anything confirmed in the Quran or the Sunnah is equivalent to disbelief.77 One must, in his heart, be

77 An exception to this is related to the case of ignorance where one is doubtful about something and is not aware that it is proven in the Quran and Sunnah. Once the person then knows that something is definitively confirmed in the Quran or Sunnah, there is no excuse for him to have any doubt about it. 65

absolutely certain of the truth of the testimony of faith. One's heart must not be wavering in any way when one testifies to the truth of, "There is none worthy of worship except Allah." Allah describes the true believers as those who have belief in Allah and then their hearts waver not. Allah says, "The (true) believers are only those who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere" (49:15).

Similarly, the Messenger of Allah (peace be upon him) said, "No one meets Allah with the testimony that there is none worthy of worship but Allah and I am the Messenger of Allah, and he has no doubt about that statement, except that he will enter Paradise."78 On the other hand, Allah describes the hypocrites as those people whose hearts are wavering. For example, Allah says, "They alone seek leave of you [not to participate in Jihad] who believe not in Allah and the Last Day and whose hearts feel doubt, so in their doubt they waver" (9: 45).

The third condition of the testimony of faith is acceptance. If a person has the conditions of knowledge and certainty, this must be followed by acceptance, with the tongue and heart, of whatever that testimony implies. Whoever refuses to accept the testimony of faith with all of its implications, even if he knows that it is true and is certain about its truth, is a disbeliever. This refusal to accept is sometimes due to pride, envy or other reasons. In any case, the testimony is not an acceptable testimony without its unconditional acceptance.

This condition also means that the Muslim believes in whatever is stated in the Quran or stated by the Prophet (peace be upon him), without any right to choose what he wants to believe and what he wants to reject. Allah says in the Quran, "Do you believe in part of the Book and reject part of it? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom" (2:85). Allah has also said, "It is not for a believing man or believing woman, when Allah and His Messenger have decreed a matter, to have any option in

78 Recorded by Muslim. 66

their decision. And whoever disobeys Allah and His Messenger has indeed strayed in plain error" (33:36).

The fourth condition is submission and compliance. This implies the actual physical enactment by deeds. This is one of the main meanings of the word Islam itself, "the submission to the will and commands of Allah." Allah commands this in the Quran, "And turn in repentance and in obedience with true Faith to your Lord and submit to Him" (39: 54).

Allah has made it a condition of faith that one submits to the command of Allah and His messenger. Allah says, "But nay, by your Lord, they will not truly believe until they make you [the Messenger of Allah] judge of what is in dispute between them and find within themselves no dislike of that which you decide, and submit with full submission" (4:65).

This does not mean that the true believer never falls into sin. Indeed, true believers do commit sins. But as long as they recognize that what they did is not correct and it is inconsistent with their obligation of submitting to Allah, then they have not violated the soundness of their testimony.

The fifth condition is truthfulness as opposed to hypocrisy and dishonesty. This means that when one says the testimony of faith, he is saying it honestly, actually meaning it. He is not lying when it comes to his testimony of faith or simply trying to deceive or fool anyone. The Prophet (peace be upon him) said, "No one bears testimony to there being no one worthy of worship save Allah, sincerely from his heart, except that Allah makes the Hell-fire forbidden for him."79

The sixth condition is purity or making this testimony of faith solely for the sake of Allah. One must not do it for any other reason or anyone else's sake. In this manner, the meaning of purity is the opposite of ascribing partners with Allah. One becomes and remains Muslim solely to serve Allah, to avoid His anger and punishment and to gain His mercy and reward. Allah says in the Quran, "Worship Allah, making religion pure for him" (39:2). The Prophet (peace be upon him) also said, "Allah has forbidden for the Hell-fire anyone

79 Recorded by al-Bukhari. 67

who says, 'There is no one worthy of worship except Allah,' and says so desiring the face [and pleasure] of Allah."80

The seventh condition is love. That is, the believer loves the testimony of faith, he loves in accordance with the testimony, he loves its implications and requirements and he loves those who act and strive on its basis. This is a necessary condition of the testimony of faith. If a person makes the testimony but does not love it and what it stands for, then, in fact, his faith is not complete. It is not the faith of a true believer. If he has no love for this testimony or if he actually feels hatred for it, he has negated his testimony.

The true believer puts no one as an equal to Allah in his love. Allah says in the Quran, "Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is due to) Allah only. However, those who believe are stauncher in their love of Allah" (2:165). Elsewhere Allah says, "Say: If your fathers, your sons, your brethren, your wives, your tribe, the wealth you have acquired, merchandise for which you fear that there will be no sale, or dwellings you desire are dearer to you than Allah and His messenger and striving in His way: then wait till Allah brings His command to pass. Allah guides not wrongdoing folk" (9:24).

An eighth condition is that the person who states the testimony must deny every other object of worship. Although that is clear in the words of the testimony of faith, it does not seem clear to everyone who makes that testimony. Therefore, it needs to be mentioned explicitly.

In surah al-Baqara, Allah reminds Muslims of this important aspect of the testimony. The testimony of faith is not merely an affirmation but it is both an affirmation and a negation. Allah states, "And he who rejects false deities and believes in Allah has grasped a firm handhold which will never break" (2: 256).

The ninth condition is that the Muslim adheres to the testimony of faith until he dies. This is a must if the testimony is to mean anything in the Hereaf-

80 Recorded by Muslim. 68

ter. One cannot rest on his laurels of what he may have done in the past. No, indeed, the declaration of faith must be his banner until death. Allah says in the Quran, "O believers, observe your duty to Allah with right observance, and die not save as Muslims [surrendering yourselves to Allah]" (3:102).

Finally, the testimony does not have to be in the Arabic language or with specific terms but it must be very clear as to the exact meaning and purport of what the person is saying.81

The Testimony of Faith: Muhammad is the Messenger of Allah

It is important to understand the meaning and the implications of the second part of the testimony of faith as well. Indeed, sometimes one strays from the Straight Path and from Islam itself because he is not implementing the second part of the declaration of faith properly.

When one testifies that Muhammad is the Messenger of Allah, he is stating his belief that the Prophet Muhammad (peace be upon him) was chosen by Allah to be His Messenger and to convey His Message. Allah specifically chose the Prophet Muhammad (peace be upon him) to be His Messenger. Allah says, "Allah knows best with whom to place His Message" (6:124).

This implies some characteristics of the Prophet Muhammad (peace be upon him) as obviously Allah, due to His justice, wisdom and mercy, would not choose one who is treacherous or lying to be His Messenger. Allah would not choose anyone for such an important mission whom He knew would not convey the message or who would use the position to his own advantage. If anyone claims that the Prophet (peace be upon him) did not actually convey the entire message or that he distorted it in any way, he is actually saying that Allah did not know who was the correct or best person to be a messenger. This is obvious disbelief.

Second, when one makes the testimony of faith, he is also testifying that the Prophet (peace be upon him) has been sent for all of mankind until the 81 In a hadith, some people embraced Islam by saying, Saba`na, meaning they had entered the faith of those who were called Sabi`ah, which was a term of the people of Ignorance for the Muslims. 69

Day of Judgment. Allah says in the Quran, "Say [O Muhammad]: O mankind! Verily, I am sent to you all as the Messenger of Allah" (7:158). It is obligatory upon everyone from the time of the Prophet (peace be upon him) until the Day of Judgment to believe in and follow the Prophet (peace be upon him). This also implies that the Prophet's teachings and his Sunnah are valid and obligatory upon all of mankind until the Day of Judgment.

Some people seem to try to resist the idea that they have to follow the Prophet (peace be upon him). When they do so, they must realize that they are going against what they have testified to. They have testified that the Prophet's message, which includes both the Quran and his inspired Sunnah, is for all of mankindincluding each and everyone alive today.

Third, when one makes the declaration of faith, he is testifying that he believes with certainty that the Prophet Muhammad (peace be upon him) conveyed the messagehe conveyed it correctly, he conveyed all of it, and he conveyed it clearly. Allah says in the Quran, "The Messenger's duty is only to convey (the message) in a clear way" (29: 18). The Prophet (peace be upon him) himself said, "I left you on a bright path whose night and day are alike. No one strays from it after me except he is destroyed."82

The Prophet (peace be upon him) conveyed all of the guidance and revelation that he received from Allah. He conveyed and explained it in a clear manner. Therefore, one is also testifying that the Prophet (peace be upon him) conveyed all the aspects of the religionits fundamental as well as its secondary aspects. There is no part of the religion that one needs for his guidance that was not conveyed to mankind or that Allah or the Prophet (peace be upon him) may have possibly forgotten.

Therefore, when this complete and clear guidance from the Prophet (peace be upon him) is present, there is no need for any Muslim to turn to other sources for guidance. There is no need for one to turn to the books of the Jews or Christians. Indeed, the Prophet (peace be upon him) told Umar, when he saw him reading the Torah, that if the Prophet Moses were alive at his time, he would also have to follow the Prophet Muhammad (peace be 82 Recorded by Ahmad and al-Baihaqi. According to al-Albani, it is sahih. See Muhammad Nasir alDin al-Albani, Sahih al-Jami al-Sagheer (Beirut: al-Maktab al-Islami, 1986), vol. 2, p. 805. 70