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The Prophet’s Masjid in the city of Madinah

Muhammad (peace and blessings be upon him) was an illiterate but wise and well-respected man, a member of the ruling Quraysh tribe, who was born in Makkah in the year 570 C.E.*, at a time when Christianity was not yet fully established in Europe. He was orphaned at an early age and then raised by his uncle Abu Talib. As Muhammad (peace and blessings be upon him) grew up, he became known for his truthfulness, generosity and sincerity, so that he was sought after for his ability to arbitrate in disputes. His reputation and personal qualities also led to his marriage at the age of 25 to Khadijah, a widow whom he had assisted in business. From then on, he became an important and trusted citizen of Makkah. Historians describe him as calm and meditative. Muhammad (peace and blessings be upon him) never felt content to be part of his society whose values were devoid of true religious significance. He never worshiped idols and never drank alcohol, although drinking was widespread in Arabian society at that time. It became his habit to retreat from time to time to meditate in the cave of Hira’ near the summit of Jabal An-Nur, the “Mountain of Light”, near Makkah. At the age of 40, while engaged in one such meditative retreat, Muhammad (peace and blessings be upon him) received his first revelation from Allah (God) through the Angel Gabriel (Jibril). This revelation, which continued for twenty-three years, is known as the Qur’an.

The Early Message His first convert was his wife Khadijah, whose support and companionship provided necessary reassurance and strength. He also won the support of some of his relatives and friends. The basic themes of the early message were the majesty of the One, Unique God; the futility of idol worship; the threat of judgment; and the necessity of faith, compassion and morality in human affairs. All these themes represented an attack on the crass materialism and idolatry prevalent in Makkah at the time. So when he began to proclaim the message to others, the Makkans rejected him. He and his small group of followers suffered bitter persecution. Muhammad (peace and blessings be upon him) and his followers drew comfort from the knowledge revealed to him about other Prophets, such as Abraham, Joseph, and Moses, each of whom had also been persecuted and tested. Emigration The persecution by the Makkans grew so fierce that in the year 622 c.e., thirteen years after the beginning of the revelation, Allah (God) commanded the Muslims to emigrate. This event, the Hijrah (migration), in which they left Makkah for the city of Madinah, some 433 km (260 miles) to the north, marked the beginning of a new era and thus the beginning of the Muslim calendar. In Madinah the Muslims were able to live, worship, and spread their message in peace. During this period, the revelations of the Qur’an mainly dealt with the Muslims’ relationships with family members, the community of believers, and the non-Muslims.

The Quraysh in Makkah continued their efforts to stop the growth of Islam and forced the Muslims to fight several battles. Finally a truce was called and the Treaty of Hudaybiyah was signed to bring an end to hostilities. When the Makkans broke the truce two years later, the Muslims set off to fight them. However, on seeing the size of the Muslim army, the Makkans surrendered. Prophet Muhammad (peace and blessings be upon him) and his followers entered the city peacefully, where they forgave their enemies and established Islam definitively. By the time the Prophet died at the age of 63, ten years after the Hijrah, the greater part of Arabia had accepted Islam. Within a century of his death, Islam had spread as far west as Spain and as far east as China. It was clear that the message was not limited to Arabs; it was for the whole of humanity. In the Qur’an, Allah describes Muhammad (peace and blessings be upon him) as (a mercy to the worlds) (21:107, Shakir’s translation). Although Muhammad is deeply loved, revered and emulated by Muslims as Allah’s final Messenger, he is not an object of worship.
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People are intelligent. If a team of engineers were to, one day, design a robot which could cross all types of terrain, could dig large holes, could carry several times its weight, found its own energy sources, could make more robots like itself, and was only 1/8 of an inch tall, we would marvel at this achievement. All of our life’s experiences lead us to know that such a robot could never come about by accident, or assemble itself by chance, even if all of the parts were available laying next to each other. And we are certain beyond doubt that a canister of hydrogen gas, not matter how long we left it there or what type of raw energy we might apply to it, would never result in such a robot being produced. But we already have such a “robot” – it is called an “ant”, and we squash them because they are “nothing” compared to people. And God made them, and he made us. Can there be any other explanation?

This Universe indeed displays a remarkable vista of order and consistency.

In addition to this involuntary physiological dependence of human beings to the prescribed natural laws, we are also endowed with a mind which has the capacity to voluntarily question and reason. A reasoning person would be naturally drawn to the logical conclusion of the existence of a unique originator, and therefore of a meaningful purpose to this existence. Such a person would live with this awareness, in peace with himself or herself and the rest of nature. Indeed reasoning people live, and have been living throughout the ages in all parts of the world. They can be found dwelling in the midst of exuberant jungles or in our large, populous and crowded cities. What would distinguish such individuals would be the employment of reason as a foundation for life. If such a people are to be given a name which linguistically denotes ‘voluntary peaceful
submission’ to this unique Intelligence, and which includes all of these
attributes, a suitable term in one language would be the word Muslim.

[Introduction:

In explaining the testimony of faith, Muslim scholars have listed seven conditions of the shahadah, which a Muslim must fulfill so that s/he may be acknowledging the unity of Allah in open and in secret.

These seven are:

1. Al-`Ilm (Knowledge of the meaning of the shahadah, its negation and affirmation)
2. Al-Yaqeen (Certainty – perfect knowledge of it that counter-acts suspicion and doubt)
3. Al-Ikhlaas (Sincerity which negates shirk)
4. Al-Sidq (Truthfulness that permits neither falsehood nor hypocrisy)
5. Al-Mahabbah (Love of the shahadah and its meaning, and being happy with it)
6. Al-Inqiad (Submission to its rightful requirements, which are the duties that must be performed with sincerity to Allah (alone) seeking His pleasure)
7. Al-Qubool (Acceptance that contradicts rejection).

Below is an explanation of the second condition. For other conditions, please refer to the book itself. Islaam.com Ed.]

The Second Condition

Certainty – it is perfect knowledge of it that counter-acts suspicion and doubt.

The evidence of certainty is His, the Exalted, saying:

Allah made certainty, without doubt (or suspicions), a condition of true belief (in Allah and His Messenger), since the doubter is from the ranks of the hypocrites (the Munafiqun).

It is narrated from Abu Hurairah radhiallahu `anhu that the Messenger of Allah sallallahu `alayhi wa sallam said: “The servant meeting Allah having testified that there is no deity worthy of worship except Allah and that I am the Messenger of Allah, not doubting them shall enter the Jannah (paradise).” [Muslim – the Book of Iman]

In another narration: “… meeting Allah having testified … is not excluded from Al-Jannah (paradise).” [Muslim – Book of Iman]

It is also narrated from Abu Hurairah (radhiallahu `anhu) in a long hadith ending with, that the Messenger of Allah said: “…whomever you meet behind this wall, testifying that there is no deity worthy of worship except Allah, 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 Allaah and His Messenger…”

“Only…” – confirms that those mentioned are included and all others are excluded.

This means that the people of true belief (Iman), both apparent and hidden, are oly those who believe in Allah and His Messenger. They believe without doubt or suspicion, by their word of mouth and deeds, and they strive in the cause of Allah with their wealth and their lives.

He, the Exalted, therefore says: “…Those! They are the truthful.”

From the evidence of the verse (ayah): “…And afterward doubt not…” In this ayah is something that the compiler did not conclude, that the deed is derived from Iman (belief). This ayah is evidence that to strive in the cause of Allah is a “deed” which is an attribute of Iman (faith).

This is confirmed in the Sunnah by a hadith narrated by Abu Jumrah radhiallahu `anhu who said I was with Ibn `Abbas radhiallahu `anhu interpreting for him to the people, when a woman approached him and asked him about wine. He said: a deputation of `Abdul-Qais came to the Messenger of Allah sallallahu `alaihi wa sallam. The Messenger of Allah sallallahu `alaihi wa sallam asked: “Who are the deputation?” (or: Who are the people?) They replied: “Rabiah”. He sallallahu `alaihi wa sallam said: Welcome to the people (or welcome to the deputation) neither dishonoured nor regretful. He (meaning Ibn `Abbas radhiallahu `anhu) said: They said: “O Messenger of Allah sallallahu `alaihi wa sallam, we came from a long distance and between us and you is the habitation of the unbelievers (kuffar) of Mudhar. We can only come to you during the prohibited 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) enter Al-Jannah (paradise)”, He (Ibn `Abbas radhiallahu `anhu) said: “He [the Messenger of Allah sallallahu `alaihi wa sallam] ordered them (to do) four (things) and forbade them four (things). He (Ibn Abbas radhiallahu `anhu) said: “He ordered them to believe in Allah alone and said: “Do you know what belief in Allah entails?” They said: “Allah and His Messenger know best.” He said: “To testify that there is no deity worthy of worship except Allah and that Muhamad is the Messenger of Allah and to perform regular prayers, to practice charity, to fast the month of Ramadhan and to give one fifth of your spoils (of war)…” etc. [Al-Bukhari, Book of Prayer Times]

The evidence, from the Sunnah, is that the Prophet sallallahu `alaihi wa sallam explained belief (Iman) by the visible Islamic deeds and practices.

It is in the Sahih Muslim and it has a story that Abu Hurairah radhiallahu `anhu said: “We were with the Prophet sallallahu `alaihi wa sallam on a journey until all the food the people had with them was exhausted. So some slaughtered some of their mounts. `Omar radhiallahu anhu said: “O Messenger of Allah (sallallahu `alaihi wa sallam) why not collect all that remains of the food of the people and invoke Allah.” He did. Those who had wheat brought their wheat, those who had dates brought their dates. Mujahid (radhiallahu `anhu) said: “…and those who had date stones brought their date stones.” I (Abu Hurairah radhiallahu `anhu) said: “and what did they do with the stones?” He said: “They sucked them and drank water afterwards.” He said: “He invoked Allah until all the people had plenty of food (and he mentioned it).” [Muslim - the Book of Iman]

Regarding his sallallahu `alayhi wa sallam saying: “I bear witness that there is no deity worthy of worship except Allah and that I am the Messenger of Allah.” To witness is to inform and testify. Man is obliged to testify that only Allah is worthy of worship and that He is one that the Prophet sallallahu `alaihi wa sallam is the Messenger of Allah.

His saying: “The servant meeting Allah having testified…” This is the evidence from the hadith as in the other narration stating: “The servant meeting Allah having testified… is not excluded from Al-Jannah (Paradise).”

To clarify his sallallahu `alaih wa sallam saying: “… he is not excluded from Al-Jannah (Paradise)”, we must explain two things:

First:
To exclude from Al-Jannah (Paradise) is of two kinds:

• Permanent exclusion – in the case of unbelievers. This does not apply to those who meet Allah on Tawhid.
• Temporary exclusion – this may happen to some believers for major sins they committed as proven in the authentic traditions (Ahadith Mutawaterah) of intercession (Al-Shafa`a).

Second:
To say that permanent exclusion does not apply to those who meet Allah on Tawhid is strictly speaking conditional and the criteria applied is demanding. It begins with knowledge of the meaning of La ilaha ill Allah and acting upon it. Other conditions will be presented when the tradition narrated by `Otban on the condition of sincerity, is discussed.

It is narrated by Abu Hurairah that: “We were sitting around the Messenger of Allah (sallallahu `alaihi wa sallam). Abu Bakr (radhiallahu `anhu) and `Omar (radhiallahu `anhu) were with us. The Messenger of Allah (sallallahu `alaihi wa sallam) 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 Allah (sallallahu `alaihi wa sallam). 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 Allah (sallallahu `alaihi wa sallam). He exclaimed: “Abu Hurairah?” I said: “Yes, O Messenger of Allah.” He said: “What is the matter with you?” I said: “You were wit us, arose and were late coming 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 Allah, his heart certain in its belief, give him the glad tidings of Al-Jannah (Paradise).”

He mentioned the tradition and in it `Omar radhiallahu anhu asked: “O Messenger of Allah, may parents be sacrificed for you, did you send your sandals with Abu Hurairah (radhiallahu `anhu) to give glad tidings of Al-Jannah to whomever he met witnessing with certainty that there is no deity worthy of worship except Allah?” He said: “Yes.” He said (meaning `Omar radhiallahu `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 Allah sallallahu `alaihi wa sallam 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 Allah sallallahu `alaihi wa sallam knew that every Muslim that Abu Hurairah (radhiallahu `anhu) was going to meet will enter Al-Jannah (Paradise).

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.

These traditions tell us:

First:
The belief in the Hereafter, judgment and recompense is necessary.

Second:
The excellence of Tawhid and that whoever dies upon it, certain in its belief will enter Al-Jannah (Paradise).

Third:
The (decision) of al-Shurah (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 Shari`ah not with human judgment. Evidences of that are to be found in the numerous texts which we are unable to recount here.

 BY: Shaykh `Obaid bin `Abdullah bin Sulaiman al-Jabiri