Al-Hawdh (the Cistern)

The Hawdh of Prophet Muhammad is a vast cistern – may Allah make us amongst those who drink from it. Its width and length are equivalent to a month (journey). The number and beauty of its vessels are like the stars of the sky. Its water is whiter than milk, sweeter than honey and (its fragrance is) better than the fragrance of musk. 

He, who drinks from this Hawdh will never ever feel thirsty. The water of the Hawdh extends from al-Kawthar which is a river given to the Prophet in Paradise from where two channels flow into the Hawdh. The Hawdh will always remain full and the believers will come to it and drink from it. This Hawdh will be at the place of gathering on the Day of Judgment when the people will be grieved and trouble due to heat and fatigue. So, they will drink from it and never ever feel thirsty.

Distribution of the Books of deeds

Books of deeds will be given to the people and they will differ regarding their manner of receiving them. Some will receive their books with their right hand while the others will receive it with their left hand. Allah pointed out this in Soorah al-Haqqah, 

“As for him (the believer) who will be given his record in his right hand will say (being glad and pleased with it), "Take, read my Record! Surely, I did believe that I shall meet my Account!" So he shall be in a life, well-pleasing. In a lofty Paradise, the fruits in bunches whereof will be low and near at hand. Eat and drink at ease for that which you have sent on before you in days past! 

But as for him who will be given his Record in his left hand will be distressed and he will say, "I wish that I had not been given my Record! And that I had never known how my Account is?" [Soorah al-Haqqah (69): 19] 

In this book will be recorded the deeds of mankind as Allah says, "Nay! But you deny the Recompense (reward for good deeds and punishment for evil deeds). But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraman (honorable) Katibeen (writing down your deeds)." [Soorah al-Infitar (82): 9-11] and it will be said to man, "Read your book. You yourself are sufficient as a reckoner against yourself this Day." [Soorah al-Isra (17): 14] Some scholars said, (this verse means), "Allah did justice to you by making you a sufficient reckoner against yourself." 

Question: It is obligatory upon us to believe that books will be distributed on the Day of Judgment from the right and from the left but in Soorah al-Inshiqaaq, Allah says, "Whosoever is given his Record behind his back." [Soorah al- Inshiqaq (84): 10] How do we reconcile between the Saying of Allah, "He, who will be given his Record in his left hand." [Soorah al-Haqqah (84): 25] and, "Whosoever is given his Record behind his back." [Soorah al-Inshiqaq (84): 10] 

Reply: The disbeliever will take his record by his left hand but his left hand will be dislocated behind his back. This is a recompense for his similar act (of putting the Book of Allah behind his back). So, just like he put the Book of Allah behind his back, he will be given his book (of deeds) on the Day of Judgment from behind his back – a recompense equivalent to his act!

The Balance

"The weighing on that day (of Resurrection) will be the true (weighing)." [Soorah al-A'raf (7): 8]

"We shall set up balances of justice on the Day of Resurrection." [Soorah al-Anbiya (21): 47] 

The weighing of deeds on the Day of Judgment will take place with a scale with two pans, on one pan will be placed the good deeds and the evil deeds on the other. 

From the apparent meaning of the texts, we understand that actions will be weighed. "So whosoever does good equal to the weight of an atom shall see it. Whosoever does evil equal to the weight of an atom shall see it." [Soorah az-Zalzalah (99): 7-8] 

The Messenger of Allah said, "Two words that are beloved to Allah, are light on the tongue but heavy on the scale, 

‘SubhanAllahi wa-biHamdihi SubhanAllahil-Adheem.' [Saheeh al- Bukharee, Chapter The Virtue of Praising Allah] pg.35

So, this scale will be setup for weighing the deeds of creation.

Question: How will the deeds be weighted since they are attributes and actions of the doers? 

Reply to this question is the previously mentioned principle, “We are obliged to accept and submit and there is no need to ask how or why.” 

However the scholars have said in reply to this question that the actions will have bodies that will be placed in the pans. Actions will either be heavy or light. The scholars gave the instance of what is authentically known from the hadeeth reported by Imam Muslim from Abu Sa'eed that the Messenger of Allah said, “Death will be brought like horned ram and will be made to stand between Paradise and Hell.” It will be said, “O people of Paradise, do you know what this is?” 

They will raise their heads, look and say, “Yes, this is death.”

It will be said, “O people of Hell, do you know what this is?” 

They will raise their heads, look and say, “Yes, this is death.” 

Then the command will be given for death to be slaughtered. Then it will be said, “O people of Paradise, it is eternal, there is no death. O people of Hell, it is eternal, there is no death...” 

We all know that death is an attribute but Allah will give it a shape of itself and similarly the actions (will also be given a body).

Question:Is there one scale or many?

Reply: The scholars are divided into two groups with regards to this issue because there are texts which mention one scale for each person and there are texts which mention one scale for all, like 

"We shall set up balances of justice..." [Soorah al-Anbiya (21): 47] 

"So as for those whose scale (of good deeds) will be heavy.” [Soorah al-A'raf (7): 8] 

and in the saying of Allah's Messenger , "heavy on the scale." [Saheeh al-Bukharee] 

Some of the scholars say that the scale is one but it is a plural form considering that which will be weighed in it or considering the plurality of nations - one scale in which will be weighed the actions of Prophet Muhammad’s nation and in another will be weighed the actions of Prophet Moosa's nation and the other for the actions of Prophet Eesa's nation. 

Those scholars who are of the opinion that the scale is of different types say that Allah will set a separate balance for every nation or (He will set different balances) for obligatory action and (a different balance for) recommended action. 

Allah knows best but what appears is that the scale is one but it is (mentioned) in plural form considering that which will be weighed in it.

Accounting the people for their deeds

Allah has called the Last Day, 'Yawm al-Hisaab' - 'The Day of Account' because it is the Day when mankind will be held accountable for their deeds but is this account like the negotiation by money between two traders? 

No. For the believer, the accounting will be with kindness, blessing and mercy from Allah. Allah will bring the believer close and conceal him and will make him confess his sins. Allah will say, "You committed this on this day...” until the believer will admit and confess (his sins). Allah will say to him, “I concealed your sins for you in the world and I forgive you today.” 

None of us is free from sins - hidden sins are (of two kinds) those that are related to the heart and (the other are those) outward sins that are related to the bodies but people do not see it. Perhaps a man looks at something with a forbidden intention while you might think that he has a permissible intention – you don't know and therefore, Allah says, "Allah knows the fraud of the eyes and all that the breasts conceal." [Soorah Ghafir (40): 19] 

The fraud of the eyes is a matter concerning one's feeling but no one knows it - who can know that this eye is looking with the intention of a permissible act? 

“and all that the breasts conceal." This is hidden. Allah says, 'I covered them for you in the world and I will forgive them for you this day.’ The disbelievers will not be held accountable in this (kind) way. They will be made to confess and they will be told, 'you committed this and this.' If they deny, their tongues, hands and legs will testify to their (evil) deeds - even their skin will testify against them, “And they will say to their skins, ‘Why do you testify against us?’” 

They (the body parts) will say, "Allah has caused us to speak as He causes all things to speak, and He created you the first time and to Him you are made to return. You have not been hiding against yourselves, lest your ears and your eyes and your skins testify against you but you thought that Allah knew not much of what you were doing. And that thought of yours which you thought about your Lord, has brought you to destruction, and you have become (this Day) of those utterly lost!” Then, (even) if they have patience - the Fire will be a home for them. (even) if they beg to be excused - they are not of those who will ever be excused." [Soorah Fussilat (41): 21-24] 

The disbelievers will confess their deeds and they will be made to face humiliation due to their deeds, "and the witnesses will say, "These are the ones who lied against their Lord!" No doubt! the curse of Allah is on the Dhalimoon (polytheists, wrong-doers, oppressors, etc.)." [Soorah Hud (11): 18] So look at the difference between the account of the believer and the disbeliever. 

Question: Will there be anyone who will escape the account? 

Reply: Yes, a group will escape the account, Allah's Messenger said that he was shown his nation and seventy thousand of them are those who will enter Paradise without being brought to account. “They are the ones who do not seek ruqya, do not believe in bad omens and do not use branding; they put their trust in their Lord...” [Saheeh al- Bukharee]

Closeness of the sun to the creation

From our faith in the Last Day is that we believe that the sun will be brought close to the creation - as close as a 'meel.' ‘Meel' here could mean the stick which is used to apply kohl in the eyes or it could mean the distance of one mile – in either of these situations - the sun will be close to people’s heads. 

Question: Today we know that if the sun was even a hand- span closer to us than it is - it would burn the earth. So how is it possible that the sun will be as close as a 'meel' to the creation on the Day of Judgment? 

Reply: It is the duty of the Mu'min (the believer) – and our beliefs must be based upon this principle, "to accept the information concerning the issues of the Ghayb without asking how and why?" 

The issues of ghayb are beyond your imagination and therefore it is obligatory upon you to accept and say, 'We believe and testify that the sun will be brought close to the creation on the day of Judgment as close as a meel.' Any further questioning is a Bidah (innovation) and therefore when Imam Malik (rahimahullah) was asked about Istiwa (Rising) of Allah (upon the throne) – how does he Istawa? He replied, "Questioning about it is Bidah." 

Similarly questioning about any issue of the unseen is an innovation. One's attitude concerning them should be to accept and submit. 

Another reply is that bodies on that Day will not be resurrected in their deficient state as in this world - incapable of bearing (the heat). Bodies will be resurrected in a complete form and therefore the people will stand on the Day of Judgment for a day whose length will be fifty thousand years without food and drink - which is not possible in this world. 

So the sun will be brought close and bodies will be given the ability to bear its closeness – and the standing for fifty thousand years without food and drink testifies to this. 

(another example is that) One of the people of Paradise will look into his kingdom that will be spread as far as thousand years and he will be able to see its farthest point as he sees its closest point which is also not possible in this world. 

So, the bodies on the Day of Judgment are different from the bodies in this world.

Resurrection

Allah, the Exalted, will raise the bodies on the Day of Judgment barefooted, naked and uncircumcised. 

Barefooted: without any sandals or shoes, i.e., they will have no covering for the foot. 

Naked: without clothes 

Uncircumcised: without circumcision 

Some ahadeeth also mention, 'Buhman' – i.e., without any wealth. Everyone will posses his deeds only. 

Resurrection (on the Day of Judgment) means reformation and does not mean a new creation as Allah says, “Who will give life to these bones when they have rotted away and became dust? Say, He will give life to them Who created them for the first time!” [Soorah Ya-Sin (36): 79] 

If it was a new creation, then the body which committed evil deeds in this world would be safe from the torment while the new body would be tormented. This is against justice. Texts (of the religion) and intellect testify that resurrection will not be in a new body but it will be returning (of the soul to the body).

Question: How will the resurrection take place? Man might be dead, (his body) might be eaten by a lion and as such his flesh turns into blood flowing in the animal, etc. 

Reply: Allah – the One, Who has power over everything – the One, Who says to the thing 'be' and it is - He will order these bodies which have been dispersed, eaten or scattered in the wind - to return and they will return. This belief is based upon the previously mentioned principle, 

'It is obligatory upon man to accept all news concerning the Ghayb (without asking how or why).’ 

After having heard the words of Allah's Messenger that the people will be resurrected barefooted, naked and uncircumcised, Aaisha (radhi Allahu anha) asked, 'Will the men and women be looking at each other?' The Prophet replied, 'The issue will be far more serious than they (would care to) look at each other.' 

So, on that day no one will look at another because Allah says, “That Day man shall flee from his brother and from his mother and his father and from his wife and his children. Everyman - that Day - will have enough to make him careless of others.” [Soorah Abasa (80): 34- 37] - to the extent that man will even forget his offspring and relatives, “When the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.” [Soorah al- Mu'minoon (23): 101]

Punishment of the Grave and its Blessings

Punishment of the grave and its blessings are included in faith in the Last Day. The proof is the Saying of Allah, “Allah rewards the pious. Those whose lives the angels take while they are in a pious state saying (to them), 'Salamun Alaikum enter you Paradise because of (the good) which you used to do (in the world)." [(16): 31-32] 

The words that are proof in this verse are, "Those whose lives the angels take while they are in a pious state saying (to them), 'Salamun Alaikum (peace be on you) enter you Paradise because of (the good) which you used to do (in the world)." 

They (the pious) will not be entering Paradise - which is as wide as the heavens and the earth – rather they will enter the grave in which is a blessing from Paradise. Allah also says, “Then why do you not (intervene) when (the soul of a dying person) reaches the throat? And you at the moment are looking on. But We (i.e. Our angels who take the soul) are nearer to him than you, but you see not. Then why do you not, if you are exempt from the reckoning and recompense (punishment, etc.) bring back the soul (to its body) if you are truthful? Then, if he (the dying person) be of the Muqarraboon (those brought near to Allah), (There is for him) rest and provision, and a Garden of delights (Paradise).” [Soorah al-Waqi'ah (56): 83-89] 

This is when the soul reaches the throat. The verse mention the blessings of the grave rather man is given the glad-tiding of the blessings before his soul departs. It is said to his soul, “Come out, O you soul al-Mutma'innah. Come out to the forgiveness and Pleasure of your Lord." So the soul is pleased and comes out swiftly. 

As for the proof from the Sunnah, the Prophet has mentioned in numerous ahadeeth that man is blessed in his grave, and we have already mentioned some of them. The punishment of the grave is also proven from the Book and the Sunnah. Allah says about the people of Fir'awn, “The Fire; they are exposed to it, morning and afternoon.” This takes place before the establishment of the Hour. 

Allah further mentions in continuation of the verse, “and on the Day when the Hour will be established (it will be said to the angels), "Cause Fir'aun's people to enter the severest torment!" [Soorah al- Ghafir (40): 46] 

Allah also says, “if you could but see when the Dhalimoon (polytheists and wrongdoers, etc.) are in the agonies of death while the angels are stretching forth their hands (saying): "Deliver your souls!” [Soorah al- An'am (6): 93] 

These (souls of the) dhalimun (disbelievers, polytheist) will defer from coming out because they will be given the tidings of punishment - we seek Allah's refuge from it. The souls hesitate and do not want to come out of the body in order to escape from what they are promised. 

"Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) with disrespect!" [Soorah al-An'am (6): 93]

The words that are the proof in this verse are; “This day you shall be recompensed.” 'this (day)' in this verse means the present (day) like in the Saying of Allah, “This Day I have completed your religion for you." 

Accordingly, 'this day' is, 'the day of death' for the dhalimoon. Allah says, “But if he (the dying person) be of the deniers (of the Resurrection), the erring, then for him is entertainment with boiling water.” [Soorah al-Waqi'ah (56): 92-94] 

We say in the Salaat (prayers), “We seek Allah's refuge from the torment of Hell and from the torment of the grave.” So, the torment of the grave is proven from the Qur'an and the Sunnah and believing in it is from faith in the Last Day. 

IstheTormentinthegraveforthebodyorthesoul?

The torment in the grave is primarily for the soul but perhaps, it reaches the body too. However, it does not mean that the body is not affected by it at all. The body does certainly suffer from the torment or enjoy the blessing although it may not be visible to us. 

The torment in the grave is the opposite of the torment or blessing in the world. The torment or blessing in the world is upon the body and it also affects the soul while in the Barzakh the blessings or the torment is upon the soul and it also affects the body. 

Question: How can you say that the grave closes upon the disbeliever until his ribs interlock into each other whereas if we were to open the grave we would find that neither the grave has changed nor is the body affected?

Reply: The torment of the grave is primarily on the soul and is not something which shows upon the body. If it was obvious upon the body then it would not have been from faith in the Ghayb (unseen) and it would not reap any benefits. But faith in the torment of the grave is from the issues of the Ghayb which are related to the soul. 

A man could see in his dream that he is standing, leaving and returning, he is hitting and he is hit despite the fact that he had been asleep in his bed all the while. Man could see whilst he is asleep in his bed that he traveled for Umrah, he performed the Tawaaf and Sa'ee, he shaved his head or cut short his hair, and then returned back to his country – and all the while his body is in his bed without any movement. So, the conditions of the soul are not like the conditions of the body.

Fitnah of the Grave

The first stage after death is the fitnah of the grave. The people will face trial or will be tested in their graves regardless of whether one is buried in the ground or is thrown in the sea or is eaten by a lion or (his ashes are) dispersed in the wind. He will face this fitnah and he will be asked about three matters;

a) Who is your Lord?

b) What is your Religion?

c) Who is your Prophet?

A believer will reply, 'My Lord is Allah, my religion is Islam and my Prophet is Muhammad .' Then a caller will call from the heavens that my slave has spoken the truth.

His grave will then be widened for him as far as his eyes can see. It will be furnished with furnishings from Paradise. A door will be opened into Paradise through which will come its fragrance and blessings. This condition is without doubt more complete than his condition in the world.

A disbeliever or hypocrite will say upon being asked about his Lord, Religion and Prophet, 'Oh, Oh, I don't know. I heard the people say something and I said it.’

Reflect upon what, 'Oh, Oh,' means. It indicates that the slave recollects something, tries to recall it but is unable to remember. One's inability to recall is more distressing than being completely unaware. If you are asked about something and you are unaware of it, you will say, 'I don't know.' This is without doubt deficiency but it does not cause grief - but if you are asked about something and you knew it but you are incapable of recalling it - this causes grief. So the disbeliever will say, 'Oh, Oh.' - as if he remembers something - “I don't know. I heard the people say something and I said it." 

The disbeliever will then be hit with a large iron hammer whereupon he will let out a scream the sound of which will be heard by everything except the jinn and mankind – because if they were to hear it, they would be struck dumb. It is narrated that if all the people of a city like Mina were to gather together to carry this hammer, they would not be able to. 

It is obligatory to believe in the Fitnah of the grave because believing in it is part of faith in the Last Day. 

Question: How can belief in the fitnah of the grave be part of faith in the Last Day whereas the fitnah of the grave occurs in this world? 

Reply: When a man dies, his day of Judgment has been established (and thus fitnah of the grave is part of faith in the Last Day).

How do we believe in the Last Day?

Faith in the Last Day is to believe that mankind will be resurrected and recompensed for their deeds. It is to believe in everything that has come to us in the Book and the Sunnah concerning the description of that Day. 

Allah has vividly described that Day such as the following verse, “O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgment) is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling and every pregnant one will drop her load, and you shall see mankind as in a drunken state. Yet they will not be drunk but severe will be the Torment of Allah.” [Soorah al-Hajj (22): 1-2]

There are numerous descriptions of the Last Day in the Quran and the Sunnah that testify to the horror and terrible nature of this Day. 

Faith in the Last Day is not limited to believing in the Day that will be established after resurrection, as Shaikhul-Islam ibn Taymiyyah (rahimahullah) writes in Aqeedah al-Wastiyyah, 

“Faith in the Last Day includes believing in everything that the Messenger has informed us about that will happen after death.”

Man either has stages or is nothing.

Allah says, “Has there not been over man a period of time when he was nothing to be mentioned?” [Soorah al- Insan (76): 1] (the stage mentioned in this verse is the first stage of man) 

then man became a fetus (which is the second stage of man) and later he began performing deeds in the world (which is the third stage of man). Man's state in the world is more complete than his state of being a fetus. 

(after coming into this world) man moves on to the fourth stage, i.e., the Barzakh (the stage that begins after death and ends at the establishment of the Hour). His state in the Barzakh is more complete than his state in the world. 

Man further moves on to the fifth stage, i.e., the Last Day. His condition at this stge is more complete than all the previous stages. 

Explanation of the above is that man is without doubt 

more deficient in his mother's womb than his condition in this world. Allah says, “Allah has brought you out from the wombs of your mothers while you know nothing. And He gave you hearing, sight and hearts that you might give thanks (to Allah).” [Soorah an-Nahl (16): 78] 

Once he is out of his mother's womb, he possesses knowledge, hearing, sight and actions. Man's condition in this world is not always serene rather it is peaceful and troubled, it involves hardships and relief, discrimination and justice, good and evil. 

You are now young and strong but one of the two things will occur to you; death or old age - therefore the life of this world is blemished and this is why it is called Dunya (Arabic word for world), from the root word, dana'a (i.e., base, lowly, ignoble) and also Dunuw (i.e., imminent, close). The world is thus lowly in comparison to the Hereafter. 

Man's condition in the Barzakh is more perfect than his state in this world because his condition in the Barzakh is stable. If he is from the people of good then he is blessed in his grave. His grave is widened as far as his eyes can see. It is furnished from Paradise and a door into the Paradise is opened for him. This cannot be achieved in this world. 

(the stage of the Hereafter is more complete than all the previous stages because) Absolute completeness is given to man in the Hereafter – a complete life that cannot be compared to this worldly life with regards to any aspect.

Legislation (Tashree') is the (sole) Right of Allah

The meaning of Tashree' (legislation) is (the guidelines/rules) that Allah has revealed for His slaves, like the way (Manhaj) they should follow in beliefs and actions, Tahleel (making things Halaal) and Tahreem (making things Haraam). Thus, it is not allowed for anyone to proclaim anything Halaal unless Allah declares it Halaal, or proclaim anything Haraam unless Allah declares it Haraam. Allah says, “Say not concerning that which your tongues put forth falsely, 'This is lawful and this is forbidden,' so as to invent lies against Allah.” [Soorah an-Nahl (16): 116] 

“Say (O Muhammad to these polytheist), ‘Tell me, what provision Allah has sent down to you! And you have made of it lawful and unlawful.’ Say (O Muhammad), ‘Has Allah permitted you (to do so), or do you invent a lie against Allah?’” [Soorah Yunus (10): 59] 

Allah has thus forbidden Tahleel and Tahreem without a proof from the Book and the Sunnah. He has informed us that it is a lie against Allah just like He informed us that he, who makes something obligatory or forbidden without a proof has made himself a partner with Allah in something that is special of Him Alone, and it is Tashree' (legislation). Allah says, “Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed.” [Soorah ash-Shuraa (42): 21] 

He, who obeys such a Musharri' (one, who makes Tashree') other than Allah and he knows it and is pleased with it, then he has associated a partner with Allah. Allah says, “If you obey them, then you would indeed be Mushrikoon.” [Soorah al-An'aam (6): 121] meaning, he who follows those who make Halaal (permissible) what Allah has made Haraam (prohibited) - he has committed Shirk. 

Allah has informed us that those who followed the monks and rabbis in their making Halaal what Allah had made Haraam and their making Haraam what Allah had made Haraam - that they had taken their monks as gods besides Allah. Allah says, “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allah...” [Soorah at-Tawbah (9): 31] 

When Adee Ibn Hatim heard this verse, he said, “O Messenger of Allah. We didn't worship them.” 

The Messenger of Allah said, “Did they not make Haraam what Allah made Halaal and you all made it Haraam, and they made Halaal what Allah made Haraam and you all made it Halaal?” 

He replied, “Certainly.”

The Prophet of Allah said, “That is your worship to them.” [At- Tirmidhee (3/247)] 

Shaikh Abdur-Rahman Ibn Hasan said, “In this Hadeeth, is a proof that obedience to monks and rabbis while disobeying Allah is worshiping them. It is Major Shirk which Allah does not forgive, as Allah says at the end of the verse, “while they (Jews and Christians) were commanded to worship none but One Deity. La ilaha illa Huwa (none has the right to be worshiped but He). Praise and glory be to Him, (far above is He) from having the partners they associate (with Him).” [Soorah at-Tawbah (9): 31]

Similar is the Saying of Allah, “Eat not (O believers) of that (meat) on which Allah's Name has not been pronounced (at the time of the slaughtering of the animal), for, surely it is Fisq (a sin and disobedience of Allah). And certainly, the Shayateen (devils) do inspire their friends (from mankind) to dispute with you, and if you obey them [by making al-Maytatah (a dead animal) legal by eating it], then you would indeed be Mushrikoon (polytheist) [because they (devils and their friends) made lawful to you to eat that which Allah has made unlawful to eat and you obeyed them by considering it lawful to eat, and by doing so you worshiped them, and to worship others besides Allah is polytheism].” [Soorah al-An'aam (6): 121] 

Many people fall into this with regards to those whom they make Taqleed of (i.e., blind-following) due to their lack of concern for a proof (from the Book and the Sunnah) when the person they make Taqleed of differs (with the Qur'aan and the Sunnah ). Such an act is from this form of Shirk (i.e., Shirk in Tashree’).” 

So, adherence to the Legislation of Allah and abandoning the Legislation of other than Him is from the prerequisites of La ilaha illAllah. And Allah is the Source of help.

Nullifiers of the two testimonies

Nullifiers of the two testimonies are the nullifiers of Islam because it is the two testimonies that one pronounces in order to enter Islam. Uttering the two testimonies is affirming their intent, and being steadfast in establishing their prerequisites like fulfilling the rituals of Islam. If one forsakes this steadfastness then he has invalidated the pledge he took when he uttered the two testimonies. 

The nullifiers of Islam are many and the scholars have collected them in books of Fiqh under the title, 'The Chapter of Riddah (Apostasy).' However, the most important of them are ten, which have been mentioned by Shaikhul-Islam Muhammad Ibn Abdul Wahhab (rahimahullah) (they are the following).

1. Shirk in the worship of Allah. Allah says, “Verily! Allah forgives not (the sin of) setting up partners in worship with Him, but He forgives whom he pleases - sins other than that...” [Soorah an-Nisa (4): 116] and, “Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimoon (polytheists and wrongdoers) there are no helpers.” [Soorah al-Maida (5): 72] and it includes sacrificing for other than Allah, like tombs and jinn. 

2. Setting up intercessors between oneself and Allah, invoking them, asking them for intercession and relying upon them. One who does this is considered by consensus a disbeliever.

3. He who does not declare the Mushrikeen (those who associate partners in worship with Allah) to be disbelievers, or doubts their disbelief, or approves their Madhhab (faith, creed) has disbelieved (in Allah). 

4. Believing that the guidance of someone other than the Prophet is more complete than his guidance, or that the ruling of other than him is better, like those who prefer the ruling of the tawagheet (pl. of Taghoot meaning things worshiped other than Allah) over the ruling of Allah's Messenger and they prefer manmade laws to Islam. 

5. He, who hates something from that which the Messenger came with, has disbelieved, even if he was acting upon it. 

6. He, who mocks at something from the Religion of the Messenger, its rewards or punishments, has disbelieved. The proof of this is the Saying of Allah, “Say, 'Was it at Allah, and His Ayat and His Messenger that you were mocking? Make no excuse, you have disbelieved after you had believed.” [Soorah Tawbah (9): 65-66] 

7. Magic. From the types of magic is that which causes unity and disunity among people (like causing separation of the husband from his wife or causing him to love her). He, who does this or is pleased with it, has disbelieved. The proof is the Saying of Allah, “...but neither of these two (angels) taught anyone (such things) until they had said, 'We are only for trial, so disbelieve not (by learning this magic from us).'” [Soorah al-Baqarah (2): 102]

8. Aiding and cooperating with the Mushrikeen (disbelievers) against the Muslims. The proof is the Saying of Allah, “If any amongst you takes them as Awliya, then surely he is one of them. Verily, Allah guides not those people who are the Dhalimoon (polytheist and wrongdoers and unjust).” [Soorah al-Maidah (5): 51] 

9. He, who believes that some people can be excused from the Sharee'ah of Muhammad , just like Khidr was not liable to the Sharee'ah of Moosa , is a disbeliever.

I (i.e., Shaikh Saleh al-Fawzan) say, 'this is just like what the extremist Sufis believe that they reach a stage (through their piety), where they are not in need of following the Messenger.

10. Turning away from the religion of Allah, neither learning it, nor acting upon it. The proof is the Saying of Allah, 'But those who disbelieve, turn away from that whereof they are warned.” [Soorah al-Ahqaf (46): 3] “And who does more wrong than he, who is reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimoon (criminals, disbelievers, polytheist, sinners, etc.).” [Soorah as-Sajdah (32): 22] 

Shaikhul-Islam Muhammad Ibn Abdul Wahhab (rahimahullah) said,

“There is no difference if one does any of them (the above nullifiers) jokingly, seriously or in fear, except under force. They are all very dangerous and most likely to happen. So, it is necessary for a Muslim to be aware of them, and fear them for himself. And we seek Allah's protection from that which brings about His Anger and severe punishment.”

Prerequisites of the two testimonies

The Prerequisite of 'La ilaha illAllah' is to abandon the worship of all other deities other than Allah, as we say in our testimony, 'La ilaha,' and worshiping Allah alone as we say in our testimony, 'illAllah.' However, many of those who say the testimony contradict its prerequisites, and affirm the Uluhiyah of the creation; the graves, tombs, trees and stones, which is negated by Allah. These people believe that Tawheed is a bidah and reject those who call them to it and criticize those who sincerely worship Allah. 

The prerequisite of 'Muhammadar-Rasoolullah' is to follow him, believe in him, refrain from that which he has forbidden, restrict one's actions to his Sunnah and leave that which contradicts it from the newly invented matters, and give precedence to his sayings over everybody else's sayings.

Conditions of, 'Muhammadar-Rasoolullah'

Conditions of, 'Muhammadar-Rasoolullah' 

1. Affirming his Prophethood and having faith in it within the heart. 

2. Verbally declaring it and affirming it outwardly through the tongue. 

3. Following him by acting upon the truth he came with, and refraining from the evil that he has forbidden. 

4. Believing in what he has informed about - from the unseen of the past and the future. 

5. Loving him more than one’s self, wealth, children, parents and the whole of humanity. 

6. Giving precedence to his sayings over everybody, and acting upon his Sunnah.

The Conditions of La ilaha illAllah

La ilaha illAllah has seven conditions. The testification does not benefit him, who (merely) utters the testification - unless he fulfils all seven conditions; 

1. Knowledge that negates ignorance

2. Certainty that negates doubt

3. Acceptance that negates rejection

4. Submission that negates abandonment

5. Sincerity that negates Shirk

6. Truthfulness that negates falsehood (hypocrisy)

7. Love that negates hatred

The detailed explanation of these seven conditions is as follows: 

1. Al-Ilm - Knowledge. 

Knowledge of the meaning of the testification and its intent. For example, what the testimony negates and what it affirms - a knowledge that negates ignorance. Allah says, “except those who bear witness to the truth, and they know...” [Soorah az-Zukhruf (43): 86] ‘those who bear witness,' means they witness, 'La ilaha illAllah,’ 'and they know,' by their hearts what they witnessed by their tongues. So, he who utters it but does not have the knowledge of it, then the testimony will not benefit him, because he did not believe in the intent of testification. 

2. Al-Yaqeen - Certainty. 

One who testifies should be certain about the meaning of the testification because if one doubts then the testimony will not benefit him. Allah says, “Only those are the believers who have believed in Allah and His Messenger, and afterward doubt not...” [Soorah al-Hujurat (49): 15] So, if he doubts, then he is a hypocrite. Allah's Messenger said, “Whoever you meet behind this wall testifying 'La ilaha illAllah,' with certainty in his heart, then give him the glad tiding of Jannah.” [Saheeh al-Bukharee] Thus, he who does not have certainty in his heart does not deserve to enter Jannah. 

3. Al-Qubool - Acceptance. 

Acceptance of what the testimony necessitates like, worshiping Allah alone, and abandoning the worship of other than him. He, who utters the testimony but does not accept it and does not adhere to it, then he is from among those regarding whom Allah says, 'Truly, when it was said to them, 'La ilaha ill-Allah', they puffed themselves up with pride (i.e. denied it). And (they) said, 'Are we going to abandon our aaliha (false gods) for the sake of a mad poet? [Soorah as-Saffat (37): 35-36] This is the situation of the grave-worshipers of today; they say, 'La ilaha illAllah,' but do not refrain from worship of the graves and thus, they are not accepting the meaning of, 'La ilaha illAllah.' 

4. Al-Inqiyad - Submission. 

Submitting to what the testimony indicates. Allah says, “Whosoever submits his face (himself) to Allah, while he is a Muhsin (doer of good) then he has grasped the most trustworthy handhold...” [Soorah Luqmaan (31):22] The most trustworthy handhold is, 'La ilaha illAllah,' and the meaning of, 'submits his face,' is sincere submission to Allah. 

5. As-Sidq - Truthfulness. 

To witness the testimony with truthfulness in one's heart. He, who utters the testimony while his heart is not certain about its truthfulness is a lying hypocrite. Allah says, “and of mankind, there are some (hypocrites) who say, 'We believe in Allah and the Last Day' while in fact, they believe not. They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to lie.” [Soorah al-Baqarah (2): 8-10] 

6. Ikhlas - Sincerity. 

It is purification of the action from all blemishes of Shirk, such that one does not utter it for the pleasures of the world, riyaa (showing off) or fame as is known from the authentic Hadeeth, “Allah has prohibited the Fire for the one, who says, 'La ilaha illAllah' seeking by it, the face of Allah.” [Agreed upon] 

7. Muhabbah - Love. 

Love for the testimony, its intent and those who act upon its prerequisites. Allah says, “And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe love Allah more (than anything else).” [Soorah al-Baqarah (2):165] So, the people of, 'La ilaha illAllah' love Allah with sincere love while the people of Shirk love Him and others besides Him and this negates the prerequisites of La ilaha illAllah.

Pillars of the two testimonies

1. La ilaha illAllah has two pillars:

a) The First Pillar: Negation - 'La ilah' negates all forms of Shirk and its types, and necessitates disbelieving in everything that is worshiped other than Allah.

b) The Second Pillar: Affirmation - 'illAllah' affirms that none deserves worship except Allah and requires acting upon it.

The meaning of these two pillars has been mentioned in many verses, like the Saying of Allah, 'Whoever disbelieves in Taghoot and believes in Allah, then he has grasped the most trustworthy handhold that will never break.' [Soorah al-Baqarah (2): 256]

His Saying, 'Whoever disbelieves in Taghoot' is the meaning of the first pillar, i.e., La ilah.

His Saying, 'believes in Allah' is the meaning of the second pillar, i.e., illAllah. Similarly, the saying of Ibraheem which Allah relates in the Qur'aan, “Verily, I am innocent of what you worship, except Him, Who did create me...” [Soorah az-Zukhruf (43): 26-27]

“I am innocent...” is the meaning of negation in the first pillar, “except Him, Who did create me” is the meaning of affirmation in the second pillar.

2. The Pillars of Muhammadar-Rasoolullah

are two and they are included in our saying, 'Abduhu wa-Rasooluh' (i.e., he is Allah's slave and Messenger). They negate any exaggeration and inadequacy in his respect. So, he is Allah's slave and Messenger, and he is the most perfect creation in these two noble attributes.

The meaning of 'slave' here is the worshiper who is owned (by Allah) meaning he is a man created from what all the other humans are created from. What occurs with other humans also occurs with him, as Allah says, 'Say (O Muhammad): 'I am only a man like you.' [Soorah al-Kahf (18): 110] 'Is not Allah Sufficient for His slave?' [(39): 36]

“All praises and thanks be to Allah, Who has sent down to His slave...” [Soorah al-Kahf (18): 1]

“Glorified be He (Allah), Who took His slave for a journey by night from al-Masjid-al-Haram...” [Soorah al-Israa (17):1]

The meaning of, 'His Messenger' is that he is sent to all people with the call to Allah, giving them glad tidings (of Paradise) and warning them (against Hell-fire).

The testification contains the following two qualities for him. Negation of any exaggeration and inadequacy in his respect because many of those who claim to be from his Ummah have exaggerated in respecting him until they raised him above the status of a worshiper of Allah to the status of being worshiped besides Allah. They sought help from him and invoked him for that which no one but Allah has the Power to provide such as fulfilling needs and relieving troubles. Whilst others neglected his message or were negligent in obeying him and relied upon opinions and sayings that were contradictory to what he came with.

Meaning of the two testimonies

La ilaha illAllah is to believe and affirm that no one deserves worship except Allah, holding on to it and acting in accordance with it. 'La ilah' is negating that anybody has the right to be worshiped except Allah, whoever it might be. 'IllAllah' is affirming the Right of Allah Alone to be worshiped. So, the complete meaning of the statement is 'La Ma'bood BiHaqqin illAllah', 'there is no deity truly worthy of being worshiped except Allah.' The word La (there is none), must accompany BiHaqqin (truly worthy of) and it is not permissible to use the word, 'Mawjood' (existing) because it is against reality. There are many deities worshiped other than Allah and (saying, 'La Ma'bood Mawjood illAllah') implies that worship of all these deities is worship of Allah and this is the most false statement and it is the Madhhab (position) of the people of Wahdat al-Wujood (pantheism), who are the most deviant people on the face of the earth. This statement (i.e. the first testimony) has been explained with numerous deviant interpretations, from them are:

1. La Ma'bood illAllah (there is no deity in existence except Allah). This is the most deviant interpretation because it means that every true and false deity is Allah as has been explained above. 

2. La Khaliq illAllah (there is no Creator except Allah). This is only a part of the meaning of the statement, but this is not the intent as it only confirms Tawheed ar-Rububiyah, which is not enough (to enter Islam) and is the Tawheed of the Mushrikeen (those who affirm Allah’s Lordship but worship others besides Him). 

3. La Hakimiyah illAllah (there is no judgment except for Allah). This is also only a part of the meaning of the statement and is not the intent because it is not enough. Because if one singles out Allah for judgment only and invokes other than Allah, then he has dedicated a form of worship to other than Allah and thus, he is not a muwahhid (one who declares and establishes Tawheed in its correct manner). 

All these interpretations are false and incomplete, and we have mentioned them here because they are found in some contemporary books. The correct meaning of the statement according to the Salaf as mentioned before is to say, 'La Ma'bood BiHaqqin illAllah' (there is no deity truly worthy of being worshiped except Allah). 

The Meaning of the testimony, Muhammadar-Rasoolullah. It is to affirm inwardly and outwardly that he is a slave of Allah and His Messenger to all people, and to act in accordance to it's requirements which are: 

a) Obedience to the Prophet in everything that he orders

b) Believing in everything he has informed us about

c) Refraining from everything that he has prohibited

d) Not to worship Allah except in the way he has prescribed.

The Prohibition of Takyeef

The Prohibition of Takyeef (describing Allah or asking about His description)

The Attributes of Allah cannot be described - neither by actions nor by words.

Textual Proof (for the prohibition of Takyeef)

“They will never encompass anything of His Knowledge." [Soorah Ta- Ha (20): 110] 

"They will never encompass anything of His Knowledge." [Soorah al-Baqarah (2): 255]

"Say (O Muhammad ), "the things that my Lord has indeed forbidden are... saying things about Allah of which you have no knowledge." [Soorah al-A'raf (7): 33]

"Do not follow that which you have no knowledge of. Verily! The hearing and the sight and the heart of each of those you will be questioned (by Allah)." [Soorah al-Isra (17): 33]

Thus, he who describes Allah has said that which he has no knowledge of (because we are not informed about the description of Allah’s Attributes).

Rational Proof (for the Prohibition of Takyeef)

It is not possible for anyone to know the description of something except

- after seeing it

- or seeing its like

- or hearing a true information about it

For example, if I were to see something with my own eyes then I would know its description because I have seen it with my own eyes. (an example of seeing its like is when) someone comes to me and says, “I have purchased a certain model of car.” and he describes the car and its color to me. Although I have not seen the actual car, I know this car because I know and have seen the like of it. An example of true information is when a man comes to me and says, “I have a camel.” and he describes its attributes to me and informs me that it has such-and-such marking. Then I will know what the camel is like from hearing information about it. 

If we apply this rational principle to the Attributes of Allah, then it is not possible for us to know the Attributes of Allah through any of these sources, because we have neither witnessed it, seen its like nor are we informed about it.

Therefore, some of the scholars said, "If a jahmi asks you, 'how does Allah descend to the lower heaven?' Then reply saying, “Allah has informed us that He descends but He did not inform us how He descends. So we have to believe in what has reached us, and keep silent about that which we have not been informed about.

An example of this is the saying of Malik (rahimahullah) when he was asked (about the verse), "The Most Beneficent Istawa (rose over) the Throne." [Soorah Ta-Ha (20): 5] How does Allah Istawa (rise over the throne)?

Imam Malik dropped his head due to the enormity of the question and in order to produce an appropriate reply until he was sweating. Then he raised his head and replied with his famous statement which is considered the scale of all the Attributes of Allah,

"Istiwa is not unknown, its description is beyond our understanding, belief in it is obligatory, and questioning about it is an innovation."

So we say to every person who asks about the description of an Attribute of Allah, 'You are an innovator. Your job is to believe in that which has reached you and keep silent about that which you are not informed about.'