Introduction
The tenet of religion which if a person fulfils its rights, he will be saved from disbelief and eternity in Hellfire, is pronouncing the two testimonies of faith by the tongue AO1 and believing in them in wholly by the heart.
The testimony of the Oneness of Allah means the general acknowledgment of Allah’s monotheism and complete disavowal of polytheism. Allah, the Exalted, said: So whoever disbelieves in false gods and believes in Allah has grasped the most trustworthy handhold with no break in it. al-Baqarah: 256
The testimony of belief in the prophethood of Muhammad (صلى الله عليه وسلم) means the general belief of everything that he brought, accepting it, and following it.
Allah, the Exalted, said: O you who believe! Believe in Allah, and His Messenger (Muhammad), and the Book (the Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed he has strayed far away. an-Nisaa?: 136
The negation of general Imaan means the complete negation of Imaan and thus falling into disbelief. This occurs by the non-existence or lack of one of its constituents like belief, submission, or affirmation.
Aboo Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) told ‘Ali ibn Abee Taalib (may Allah be pleased with him) on the Day of Khaybar: “Fight them till they affirm that none has the right to be worshiped but Allah and that Muhammad is the Messenger of Allah. If they admit that, their lives and their properties will be secured, subject to their obligations according to Islam, and they will be answerable to Allah.” [128] Saheeh Muslim (2405).
The first compulsory thing upon each and every accountable person is testifying that none is worthy except Allah and Muhammad is His Messenger. This is contrary to the opinion of the scholars of speculative theology (mutakalimoon) like the Mu’tazilites and the Ash’arites who believe that the first obligation upon people is to contemplate the rational proofs on the existence of Allah, the Exalted. [129] Al-Intisaar li Ashaab al-Hadeeth by as-Sam’aani, p 70-74, Qawaati’ al-Adillah fee al-Usool by as-Sam’aani, 2/346-348, Bayaan Talbees al-Jahmiyyah by Ibn Taymiyyah, 4/570, Fath al-Baari by Ibn Hajar, 13/349-354.
An-Nawawi said: “The Prophet’s statement in the other version of the hadeeth: “I will fight the people until they testify that none is worthy of worship except Allah and believe in me and what I brought” explains the other abridged versions of the hadeeth which only mentioned the testimony of belief in the Oneness of Allah. The hadeeth is a clear proof for the position of the well-versed verifying scholars as well as the majority of scholars from the predecessors and latter-day scholars that if a person categorically believes in the religion of Islam and does not have doubts, that will be sufficient, and he will be a believer in the Oneness of Allah. It is not compulsory for him to learn the proofs of the scholars of speculative theology and know Allah through these proofs.” [130] Sharh an-Nawawi ‘ala Muslim, 1/210.
As for committing to the rest of obligations and duties, that comes after actualizing this principle. [131] See: Al-Intisaar lIashaab al-hadeeth of al-Sam’ani (p. 70-74), Qawati’ al-Adillah fil Usool of al-Sam’ani (2\346-348), Bayan Talbees al-Jahmiyyah by Ibn Taymiyyah (4\570), and Fath al-Baari of Ibn Hajar (13\349-354). Ibn Abbaas (may Allah be pleased with him) related that the Prophet (صلى الله عليه وسلم) sent Mu’aath (may Allah be pleased with him) to Yemen, and he said to him: “You will go to people of the Scripture (i.e., the Jews and the Christians). First, invite them to testify that none is worthy of worship except Allah and that I am Allah’s Messenger; and if they accept this, then tell them that Allah has enjoined upon them five prayers during the day and night; and if they accept it, then tell them that Allah has made the payment of Zakat obligatory upon them. It should be collected from their rich and distributed among their poor.” [132] Transmitted by al-Bukhaaree (1395), and this is his wording, and Muslim (19).
Ibn Taymiyyah said: “When most people embrace Islam after their disbelief, or when they are born as Muslims, commit to its laws and obey Allah and His Messenger, then they are deemed Muslims possessing general Imaan. However, the real entry of faith into their hearts occurs gradually if Allah allows it.” [133] Al-Eemaan, p 213, Tareeq al-Hijratayn by Ibn al-Qayyim, p 387, al-Jahl bi Masaa?il al-I’tiqaad wa hukmihi by ‘Abd ar-Razzaaq Taahir, p 61.
Ibn Baaz said: “The two testimonies of faith are the foundation of Islam, (and they are) testifying that none is worthy of worship except Allah and Muhammad is the Messenger of Allah. If a servant of Allah is truthful and renders their right, he will render what Allah has made compulsory in terms of statements and deeds, he will desist from the statements and actions that Allah prohibited, and he will not exceed the limits that Allah has legislated. However, if he is lax in any of that, there will be a deficiency and weakness in his faith and monotheism.” [134] Majmoo’ Fataawa Ibn Baaz, 5/26.
The testimony that none is worthy of worship except Allah
The meaning of the testimony that none is worthy of worship except Allah
The meaning of Laa ilaaha illalah is that none is worthy of worship except Allah. Allah, the Exalted, said: And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me. al-Anbiyaa’: 25
Al-Izz ibn ‘Abd as-Salaam said: “The statement of monotheism indicates the obligation to perform that which is compulsory and refrain from that which is prohibited. That is to say: none is worth of worship except Allah, and worship is obeying Allah with extreme humility and subjugation.” [135] Al-Imaam fee Bayaan Adillat al-Ahkaam, p 168.
Ibn Taymiyyah said: “The monotheism with which Allah sent His prophets is to worship Allah alone and associate no partners with Him.  It manifests the meaning of the testimony that none is worthy of worship except Allah, which incorporates the monotheism of statements, belief, will, and intent.” [136] Bayaan Talbees al-Jahmiyyah, 4/623.
Al-Baqaa’ee commented on the ayah: So know, O Muhammad, that there is no deity except Allah, Muhammad: 19 by saying: “This means, it is impossible that there is a true deity except Allah, the Greatest King. This knowledge is the greatest message that saves a person from the horrors of the Hour. The true knowledge is only the knowledge that is beneficial, and knowledge is beneficial only when one acts upon what it necessitates and complies with it, otherwise, it will be mere ignorance.” [137] See: Nudhum al-Durar fi Tanasub al-Ayaat wal Suar” (7\164)
The virtues of the testimony that none is worthy of worship except Allah
There are many merits and virtues for testifying that none is worthy of worship except Allah, such as:
1.   It is the greatest blessing which Allah, Exalted be He, bestowed upon His servants
Allah, the Exalted, said: He sends down the angels, with the inspiration of His command, upon whom He wills of His servants, telling them, "Warn that there is no deity except Me; so, fear Me. an-Nahl: 2 Allah mentioned this testimony in Surah an-Nahl - which is known as ‘the Surah of blessings’ [138] Tafseer ibn Aboo Haatim, 7/2295. Tafseer as-Sam’aani, 3/158, Tafseer az-Zamakhshari, 2/592, Tafseer ibn ‘Atiyyah, 3/377, Jamaal al-Qurraa, p 9. - before all the other blessings.
As-Samarqandi said: “Allah, Exalted be He, said: Warn” This means: Make the disbelievers afraid with the Quran, and let them know that “there is no deity except Me; so, fear Me. This means that Allah is One and He has no partner. So, worship Him alone and obey Him. [139] Tafseer as-Samarqandi, 2/266.
Ar-Raazi said: “Allah sends His angels with revelation to whom He wills from His servants, and He orders that servant to convey to the rest of the creation that the God of the universe is One and He orders them to know about His Oneness and worship Him alone, and if they do so, He will give them the goodness of the world and the Hereafter, and if they rebel, they will be afflicted with the evil of the world and the Hereafter.” [140] Tafseer ar-Raazee, 19/168.
Ibn Taymiyyah said: “Monotheism, which is sincerity to Allah in religion, is the origin of all goodness, be it beneficial knowledge or good deeds.” [141] Jaami’ al-Masaa?il by Ibn Taymiyyah, the six batch, 1/133.
Ibn al-Qayyim said: “The reformation of the universe lies in knowing that Allah alone is the One who deserves worship, and its degeneration and destruction happens when people worship other than Him.” [142] Miftaah Daar as-Sa’aadah, 2/11.
2.   It is the greatest branch of Imaan
Aboo Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “Faith has over seventy branches - or over sixty branches - the uppermost of which is the declaration: 'None has the right to be worshipped but Allah.” [143] Transmitted by al-Bukhaaree (9), Muslim (35) and this is his wording.
At-Teebi said: “The best form of Allah’s remembrance is the statement: “None is worthy of worship except Allah.” It is the greatest word, the linchpin of Islam, and the base upon which the pillars of religion are founded; it is the greatest branch of worship.” [144] Al-Kaashif ‘an Haqaa?iq as-Sunan, 5/1733.
3.   It is the covenant that the person who worships Allah alone will get fulfilled on the Day of Judgement
Allah, the Exalted, said: None shall have the power of intercession, but such a one as has received permission (or promise) from the Most Beneficent (Allah). Maryam: 87
This means: The disbelievers will not have the power of any intercession on the Day of Judgement i.e., they will not be allowed to intercede for anyone, and they do not deserve anyone to intercede for them. However, he who believes in Allah alone and obeys him, he will intercede for others, and others will benefit from his intercession. [145] At-Tafseer al-Muharrar, p 292.
Ibn ‘Abbaas (may Allah be pleased with him) commented regarding Allah’s Statement: Except he who had taken from the Most Merciful a covenant. Maryam: 87 by saying: “The covenant is the testimony that none is worthy of worship except Allah and freeing oneself from dependence on any power and might except Allah, hoping for favours and blessings from Allah.” [146]Transmitted by Ibn Katheer in his Tafseer, 15/633.
As-Sam’aanee said: “The ayah: “None shall have the power of intercession, but such a one as has received permission (or promise) from the Most Beneficent (Allah),” means nobody but a believer will be allowed to intercede.” [147] See Tafseer al-Sam’ani (3\315)
Ibn al-Qayyim said: “The statement of the Prophet (صلى الله عليه وسلم) which Aboo Hurayrah related: “The most fortunate person who will have my intercession on the Day of Resurrection will be the one who said, ‘None has the right to be worshipped but Allah,’ sincerely from the bottom of his heart” is a secret from the secrets of monotheism – that is, intercession is only attained by worshipping Allah alone. Thus, whoever fulfils monotheism the most will be more deserving of intercession.” [148] Tahdheeb as-Sunan, 13/56.
4.   It is the firm word
Allah, the Exalted, said: Allah keeps firm those who believe, with the firm word, in the worldly life and in the Hereafter. Ibraaheem: 27 This means: Allah keeps the believer firm with this word of truth, which is well established in their hearts and is deep-rooted therein, and about which they are assured with the testimony that none is worthy of worship except Allah and Muhammad is the Messenger of Allah. Allah makes the believers firm on their belief in Allah, the Exalted, and His Prophet (صلى الله عليه وسلم) in the worldly life, protects them from desires and doubts, and makes them firm in their graves when they are being asked by the two angels.” [149] At-Tafseer al-Muharrar, p 355.
Al-Baraa' ibn 'Azib (may Allah be pleased with them) reported that the Prophet (?) said, "When a believer is questioned in the grave, he testifies that, 'there is no true god except Allah and Muhammad is the Messenger of Allah.' About him the Words of Allah, the Exalted, are: 'Allah will keep firm those who believe, with the firm statement (The Testimony of Faith) in this world and the Hereafter)" [150] Saheeh al-Bukhaaree (4699) and Saheeh Muslim (2871)
5.   It is the good word
Allah, the Exalted, said: Have you not considered how Allah presents an example, making a good word like a good tree, whose root is rigidly fixed and its branches high in the sky? It produces its fruit all the time, by permission of its Lord. Ibraaheem: 24-25
This means: O Muhammad, have you not considered how Allah gave an example and a parable of how the good word, namely the statement of monotheism, that is being the testimony that none is worthy of worship except Allah, is like a tree producing good fruits, such as a date palm, with its roots established in the earth and its branches high towards the sky. This tree is how monotheism is; its root is fixed and deeply rooted in the heart of a believer, and its branches from the good deeds rise to the sky, and they are raised to the Lord, Exalted be He. This good tree produces its fruits wholly, plenty, and wholesome all the time throughout the day and night, be it in summer or winter, by the Will of its Creator, His command, and His facilitation. The same applies to the statement of monotheism; it keeps on producing good deeds for the believer every time, and the good deeds of the believer are then raised to heaven - at all times - during the day and night. [151] At-Tafseer al-Muharrar, p 331.
As-Sam’aanee said: “There is a consensus among the scholars of tafseer that the good word here refers to the statement: ‘there is none is worthy of worship except Allah.’ [152] Tafseer as-Sam’aani, 3/113.
6.   It is the reason for salvation from Hellfire
‘Ubaadah ibn as-Saamit (may Allah be pleased with him) narrated: “I heard the Messenger of Allah (صلى الله عليه وسلم) saying: “If anyone testifies that none is worthy of worship except Allah and that Muhammad is Allah’s messenger, Allah will prevent his entry into Hellfire.” [153] Saheeh Muslim.
Sulaymaan ibn ‘Abdillah AAli ash-Shaykh said: “Know that there are narrated hadeeths, which apparently indicate that whoever says the two testimonies of faith, Allah will prevent his entry into Hellfire. The best that was stated concerning the meaning of these hadeeths is what was stated by Shaykh al-Islaam and others, such as Ibn al-Qayyim, ibn Rajab, al-Munthiri, al-Qaadi ‘Iyaad and others. The summary of their view is that: none is worthy of worship except Allah alone (Laa ilaaha illalah) is the reason for entry into Paradise, and salvation from Hellfire, and it necessitates both. However, the outcome necessitated from it cannot have any effect except after all its conditions are met, and all hindrances are absent. This is because the necessitated outcome may not exist because of one or some of its conditions are not met or that there are hindrances that prevent it. [154] Tayseer al-‘Azeez al-Hameed, p 63-66, Fath al-Majeed Sharh Kitaab at-Tawheed by ‘Abd ar-Rahmaan Aali ash-Shaykh, p 46-48.
7.   It is the reason for entry into Paradise
Aboo Hurayrah (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “I testify that none is worthy of worship except Allah, and I am His messenger. The servant who will meet Allah without entertaining any doubt about these (two fundamentals) will enter Paradise.” [155] Saheeh Muslim (27).

Ibn Rajab said: “If a person utters and believes in this statement truthfully, his heart will be cleansed and emptied from everything other than Allah. If the heart is not fully emptied from everything other than Allah, then it is because the person was not so truthful about it. This is because whoever is truthful in saying: “None is worthy of worship except Allah,” he will not love other than Allah, he will not hope for anything from anyone other than Allah, he will not fear other than Allah, he will depend on Allah alone, and he will overcome his own self and desires. Nonetheless, despite all that, do not think that a person who loves Allah alone is required to be infallible. Rather, he is required to repent whenever he falls into error.” [156] Kalimat al-Ikhlaas wa Tahqeeq ma’naaha, p 44.

Ibn Baaz said: “There are many hadeeths in this regard, and all of them indicate that whoever says: ‘None is worthy of worship except Allah’ truthfully and believing in Him alone, his words entail his freedom from polytheism, and his belief that Allah alone is worthy of worship. For this reason, he will enter Paradise, and he will be from the Muslims. This is if it is coupled with his belief in the testimony that Muhammad is the Messenger of Allah, and believing in everything that Allah mentioned about him, and what he told His Messenger. Thereafter, this person is required to comply with the legislation of Islam. [157] Fataawa Noor ‘ala ad-Darb, 1/36.

8.   It is the best statement by which Allah is mentioned, and the heaviest thing on the scale of Allah’s servant on the Day of Judgement

Jaabir ibn ‘Abdillah (may Allah be pleased with him) said: “I heard the Messenger of Allah (صلى الله عليه وسلم) saying: “The best form of Allah’s remembrance is saying: “None is worthy of worship except Allah.” [158] Transmitted byat-Tirmidhee (3383), an-Nasaai in as-Sunan al-Kubraa (10667), Ibn Maajah (3800). The hadeeth was graded as authentic by Ibn Hibbaan in his Saheeh (846), and it was graded as good by al-Arnaaoot in Takhreej Saheeh Ibn Hibbaan (846). At-Tirmidhee said: “This hadeeth is ghareeb (strange) and I have only come across it from the hadeeths of Moosa ibn Ibraaheem. Al-Munthiri mentioned that one of the narrators of the hadeeth in Talhah ibn Khiraash, 2/341.

Al-Mubaarakfoori said: “The Prophet’s statement: “The best form of Allah’s remembrance is saying: “None is worthy of worship except Allah”: It is so because it is the statement of monotheism, which nothing can be equal to its superiority. Moreover, it is the line that separates disbelief from belief, and it makes the heart adhere to Allah, negates everything other than Him, and it is the best in purifying the heart and cleansing the mind from the evil of the self and it expels the devil.” [159] Tuhfatul Ahwathi, 9/229.

‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) said: “Indeed, at the point of his death, Nooh (peace be upon him) told his son: “I command you to abide by the statement ‘None is worthy of worship except Allah’ because definitely if the seven heavens and the seven earths were put in one pan of the scale and “there is none worthy of worship except Allah alone” (Laa ilaaha illalah) was put in the other pan, Laa ilaaha illalah would outweigh the seven heavens and seven earths. If the seven heavens and the seven earths were a dark ring, they would be cut by ‘Laa ilaaha illalah.’” [160] Transmitted by Ahmad (6583), at-Tabaraanee, 13/660 (14585), al-Haakim, (154).

‘Abdullah ibn ‘Amr (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “Indeed Allah will distinguish a man from my nation before all of creation on the Day of Judgement. Ninety-nine scrolls will be laid out for him, each scroll is as far as the eye can see, then He will say: 'Do you deny any of this? Have those who recorded this wronged you?' He will say: 'No, O Lord!' He will say: Do you have an excuse?' He will say: 'No, O Lord!' So, He will say: 'Rather you have a good deed with us, so you shall not be wronged today." Then He will bring out a card; on it will be: "I testify to La Ilaha Illallah, and I testify that Muhammad is His servant and Messenger." He will say: 'Bring your scales.' He will say: 'O Lord! What good is this card next to these scrolls?' He will say: 'You shall not be wronged.' He said: 'The scrolls will be put on a pan (of the scale), and the card on (the other) pan: the scrolls will be light, and the card will be heavy, and nothing is heavier than the Name of Allah.” [161] Transmitted by at-Tirmithi, (2639) and this is his wording, Ibn Maajah (4300), Ahmad (6994). At-Tirmidhee said: “The hadeeth is hasan ghareeb (good and strange).” The hadeeth was graded as authentic by Ibn Hibaan in his Saheeh, (225), and al-Haakim stated that it is authentic according to the conditions of Muslim in al-Mustadrak, 1/46, ibn al-Mulaqqin also graded the hadeeth as authentic according to the conditions of Muslim, Sharh al-Bukhaaree, 33/595. The chain of narrators of the hadeeth was graded as authentic by Ahmad Shaakir in his authentication of Musnad Ahmad, 11/176. Al-Albaani graded the hadeeth as authentic in Saheeh Sunan at-Tirmidhee (2639), and al-Waadi’ee in as-Saheeh al-Musnad mimma laysa fee as-Saheehayn (729). Ash-Shawkaani graded the hadeeth as good in Fath al-Qadeer, 2/273, Shu’ayb al-Arnaaoot graded the hadeeth as strong in his authentication of Musnad Ahmad, (6994).
Ibn Taymiyyah said: “It is not everyone who utters the two testimonies of faith will be at the level mentioned in the above-mentioned hadeeth. This is because the person mentioned in the hadeeth of the Card, did believe in Allah’s monotheism, and had certainty and sincerity in his heart, which therefore necessitated the elevation of his position, and caused the Card to outweigh the scrolls of his sins. For this reason, the mudd a measurement of volume that the Companions gave as a charity is better than the equivalence of Mount Uhud, given in charity by other than them. This is similar to the hadeeth that mentions the story of the prostitute who gave water to a thirsty dog and because of which Allah forgave her sin. We cannot say that each prostitute who gives water to a thirsty dog will be forgiven because the prostitute mentioned in the hadeeth was truthful, sincere, and merciful to a creature of Allah, and all that was equivalent to the sin of prostitution. Then Allah increased her in what necessitated her forgiveness, which occurs by what is in the heart in terms of faith whose extent and quality are known by Allah alone. This opens the door of performing good deeds, and the servant should strive to engage in these and similar good deeds which necessitate Allah’s mercy and forgiveness. This requires the person to be fearful of Allah and hopeful of His mercy, as Allah, Exalted be He, stated: And they who give what they give while their hearts are fearful because they will be returning to their Lord. al-Mu?minoon: 60 [162] Al-Mustadrak ‘ala Majmoo’ al-Fataawa, 1/224.
Ibn al-Qayyim said: “Know that the rays of Laa ilaaha illalah dissipate the fog and darkness of sins but it will depend on the strength of the rays. This statement has light, and the difference of the adherents to Laa ilaaha illalah with regards to the strength and weakness of their light is known by Allah alone. For some people, the light of this statement in their hearts is like the sun, and for others it is like a shining star, and for some it is like a big torch. On the other hand, the light of this statement in the hearts of some people is like a shining light, while for some it is like a weak light. The lights of people will appear on the Day of Judgement on their right and in front of them based on this measure, and what is in their hearts from the light of this statement in terms of action, knowledge, cognition, and situation. The more this light is greater and stronger, it will destroy doubts and desires more such that at times a person may reach a situation where he has no doubts, evil desires, and sins. This is the state of a person who is truthful in his monotheism and does not associate anything with Allah.” [163] Madaarij as-Saalikeen, 1/341-338.
9.   Nothing prevents this statement from reaching Allah, the Exalted
Aboo Hurayrah (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “No person has ever said: ‘None has the right to be worshipped but Allah (Laa ilaaha illallah)’ sincerely, except that the gates of heaven are opened for him, until he reaches to the Throne, so long as he avoids the major sins.” [164] Transmitted by at-Tirmidhee (3590), an-Nasaai in as-Sunan al-Kubraa, (10669).
‘Umar ibn al-Khattaab (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “Whoever of you performs ablution diligently and then says: I testify that there is no true god except Allah and that Muhammad is His servant and Messenger, the eight gates of Jannah will be opened for him, and he may enter through whichever of these gates he desires (to enter).” [165] Saheeh Muslim (234).
Commenting on this hadeeth, Ma’mar said: “This hadeeth indicates that saying these two statements which incorporate the purity of the heart, after ablution, which is the external purification ensures that a person combines external and internal purity, and this is the highest level of perfection. [166] Minhat al-Qareeb al-Mujeeb, 2/680.

The levels of the testimony that none is worthy of worship except Allah
Introduction
Allah, the Exalted, said: Allah witnesses that there is no deity except Him, and so do the angels and those of knowledge - that He is maintaining creation in justice. There is no deity except Him, the Exalted in Might, the Wise. Al-‘Imraan: 18 Allah’s bearing witness for Himself for Oneness, and Justice incorporates four levels:
1-   Allah’s knowledge of that.
2-   Him speaking about it.
3-   Him announcing and informing the creation about it.
4-   Him ordering the creation to abide by it. [167] Madaarij as-Saalikeen by Ibn al-Qayyim, 3/419.
The First Level: The Knowledge
The Testimony of the Truth entails definite knowledge about it, otherwise, the person who testifies about it would have testified to what he does not know. Allah, the Exalted, said: Except those who testify to the truth can benefit, and they know. az-Zukhruf: 86
Ibn Jareer said: “Indeed, Allah, Exalted Be He, informed us that false gods that the polytheists worship besides Allah do not have the power to intercede for anyone in His presence, and only those who testify to the truth can have such privilege. Their testification to the truth means affirming the Oneness of Allah. The ayah therefore means, except those who believe in Allah, and they know the reality of His Oneness.” [168] Tafseer Ibn Jareer, 20/662.
Al-Waahidi said: “This part of the ayah proves that faith and testimony are not achieved until they take place after the knowledge about it exists in the heart, because Allah, the Exalted, stipulated that testification should be coupled with knowledge.” [169] At-Tafseer al-Waseet, 4/84.

The Second Level: Utterance
Whoever speaks about something has testified to it even if he does not utter the testimony of faith. That is, even if he does not say the words: “I testify.” Allah, the Exalted, said: And they have made the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned. az-Zukhruf: 9 wherein He, Exalted be He, deemed their action to be a testimony from them although they did not utter the words of testification, and they did not say it to others.
Ibn al-Qayyim said: “All the Muslims are in agreement that if a disbeliever says, “there is none who is worthy of worship except Allah and Muhammad is the Messenger of Allah”, he has entered Islam, bearing the witness of the testimony of the truth, and that his Islam is not contingent upon uttering the statement of testification.” [170] Madaarij as-Saalikeen by Ibn al-Qayyim, 3/451.
The Third Level: Announcement and informing
This level is of two types:
1-   Announcing by statements.
2-   Announcing by actions.
The testimony of the Lord, Exalted be He, is made through His words, and sometimes, through His actions. His testimony of words thus conforms to His testimony of actions. His statement refers to what He sent His messengers with and revealed in His books. All the Messengers informed their people that Allah testified for Himself that none is worthy of worship except Him.
As for His announcement through His actions, it refers to what He mentioned from proofs that prove His Oneness, whose connotations are understood by intellect and natural disposition. This is also referred to as a testimony, just like how the words ‘indication, guidance and explanation’ are used to refer to it. At times, an explanation through actions is clearer and more conveying (of the message). The testimony of situation can also be referred to as utterance, a statement and speech, because it plays the same role and acts as its substitute. This is also referred to as testimony as in the Statement of Allah, Exalted be He: It is not for the polytheists to maintain the mosques of Allah while witnessing against themselves with disbelief. at-Tawbah: 17 [171] Madaarij as-Saalikeen by Ibn al-Qayyim, 3\421
The Fourth Level: Dictation and Obligating
The testimony incorporates dictation and obligation, because Allah, the Exalted, has testified about His Oneness, and His testimony was that of He who has ruled, decreed, commanded, and obligated His servants to abide by it. Allah, the Exalted, said: And your Lord has decreed that you do not worship except Him. al-Israa: 23 and said: And they were not commanded except to worship Allah, being sincere to Him in religion. al-Bayyinah: 5 The testimony of Allah that there is none is worthy of worship except Him, entails that He has informed, explained, announced, ruled, and decreed that anything besides Him is not God, and the gods besides Him are the worst of falsehood, and affirming them is the worst injustice; thus, none but Him deserves worship. This necessitates the order to take Him alone as God and the prohibition of taking other gods besides Him. [172] Madaarij as-Saalikeen by Ibn al-Qayyim, 3/422.
Ibn al-Qayyim said: “Allah, the Exalted, testified that none is worthy of worship except Him, and His testimony incorporates the dictation and obligation of His Oneness.” [173] Madaarij as-Saalikeen, 3/423

The conditions of the testimony that none is worthy of worship except Allah
(1) Knowledge
It is incumbent to know the meaning of the testimony that none is worthy of worship except Allah in terms of affirmation and negation. Allah, the Exalted, said: “So know, O Muhammad, that there is no deity except Allah.” Muhammad: 19
Allah, the Exalted, dictated upon His Prophet (صلى الله عليه وسلم) to know that none is worthy of worship except Allah; therefore, it is not permissible to worship other than Him. Knowledge necessitates affirmation by the heart and understanding that which it is required to know. This is an individual obligation upon everybody, which is a duty that cannot be waived for anyone. Knowing that none is worthy of worship except Allah is assured through, for example, contemplating Allah’s Names, Attributes and Actions, knowing that Allah alone is the Creator and the Controller of the creation whereby the Oneness of His Divinity is established, knowing that Allah alone is the One who provides apparent and hidden blessings with respect to religious and worldly life, which necessitates the attachment of the heart to Him, loving Him and worshipping Him alone with no partners, and the contemplation of the Quran and pondering its ayaat, which is the greatest way in acquiring this knowledge. Indeed, it is the greatest door to the knowledge of monotheism, and through which the general and detailed knowledge that cannot be acquired elsewhere is attained. [174] Zaad al-Ma’aad, p 56.
As-Sa’dee said: “Knowledge requires the affirmation of the heart and its knowledge of the knowledge that it is required from it. This is perfected by acting according to what it necessitates. This knowledge, which Allah ordered us to acquire, namely knowing the Oneness of Allah, is an individual obligation upon everyone. It is a duty that is not waived for anyone as everyone must have it.
Knowing that none is worthy of worship except Allah can be attained through different means:
Firstly: Pondering over Allah’s Names, Attributes, and Actions which indicate His perfection, grandeur, and majesty.
Secondly: Knowing that Allah, the Exalted, alone is the Creator and Controller of the creation, and by this it is known that He alone deserves worship.
Thirdly: Knowing that Allah alone provides apparent and hidden blessings in religious and worldly life, which necessitates the attachment of the heart and its love to Allah alone.
Fourthly: Noticing the reward that Allah made for His allies (awliyaa’) who affirm and accept His Oneness i.e., He supports them and bestows upon them His blessings in this worldly life, and the punishment that Allah made for His enemies, the polytheists. This necessitates having the knowledge that Allah alone deserves all types of worship.
Fifthly: Knowing the attributes of the idols and the partners which are worshipped besides Allah, and realising that they are deficient in all respects, and in need by essence, having no power to benefit, harm, cause death, give life, resurrect, or help those who worship them or even themselves. They neither can benefit those who worship them even in the least manner nor ward off evil and harm. Indeed. the knowledge of this necessitates the knowledge that none is worthy of worship except Allah alone and the falsehood of the divinity of other than Allah.
Sixthly: All the divine books of Allah advocate the same message and they all agree on that.
Seventhly: The Messengers, Prophets, and pious scholars, who are the elite of Allah’s creation who possess the best manners, intellect, reasoning, and knowledge, testified to Allah’s Oneness.
Eighthly: The signs in the universe and within ourselves, which Allah has established indicate His Oneness explicitly as it manifests in the perfection of His creation, the mind-blowing wisdom of His actions, and His astonishing creations.
The above-mentioned are the means that Allah often employs to call the creation to accept that none is worthy of worship except Him. He mentioned them in His Book, and He repeated them. If a person contemplates some of them, he will surely have certainty and knowledge about it, then how about when a person comes to experience all these means, and all the proofs of monotheism are established?! Only then, Imaan and knowledge will be deep-rooted in the heart such that they will stand firm in the heart like mountains, and they will not be shaken by any doubts and assumptions. Facing frequent falsehood and doubts will only make the heart firmer in its belief and increase its knowledge.
If you consider the great proof – that is contemplating the Quran and pondering over its ayaat, then you will know that it is the greatest door to the knowledge of monotheism, and it provides general and detailed knowledge which is not attained elsewhere.” [175] Tafseer as-Sa’di, p 787. ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “Whoever dies while knowing that none is worthy of worship except Allah will enter Paradise.” [176] Saheeh Muslim (26) and al-Bukhaaree (5827) with a narration that differs differently from that of Abu Tharr (may Allah be pleased with him).
In this hadeeth, the Prophet (صلى الله عليه وسلم) explains the superiority of the knowledge of the statement of monotheism and dying while upholding it. He informed the people that whoever dies while believing in Allah, the Exalted, and knowing that Allah, the Exalted, is the only One who deserves to be worshipped and that worshipping other than Allah is invalid, and acts according to what this knowledge necessitates, he will enter Paradise in the Hereafter by Allah’s Mercy. The opposite of knowledge is ignorance, and that is what leads to misguidance among the Muslims, because then people contradict knowledge, and do not act according to what the knowledge necessitates. Whoever is ignorant of the meaning of ‘None is worthy of worship except Allah’ will necessarily contradict it in belief, statements and actions.” [177] Zaad al-Ma’aad, p 56.

(2) Certainty
The one who utters the statement that none is worthy of worship except Allah must believe in what it indicates with certainty. This is because Imaan does not avail except when it is established upon knowledge with certainty and not doubt. Allah, the Exalted, said: The believers are only the ones who have believed in Allah and His Messenger and then doubt not. al-Hujuraat: 15 The true believers are those who believe in Allah and His Messenger and do not doubt His Oneness, and they believe in the truthfulness of the prophethood of His Prophet, and that obeying Allah and His Messenger is obligatory. They uphold their faith and stand firm about it. This is because, Allah, the Exalted, stipulated that faith must be free of doubt. [178] Zaad al-Ma’aad, p 59.
Aboo Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “I testify that none is worthy of worship except Allah, and I am the Messenger of Allah: the bondsman who will meet Allah without entertaining any doubt about these (two fundamentals) will enter Paradise.” [179] Saheeh Muslim (27).
In this hadeeth, the Prophet (صلى الله عليه وسلم) testified that his prophethood and the message that Allah has sent him with to convey to the people are truthful. The Prophet (صلى الله عليه وسلم) informed the people that whoever testifies this testimony and dies while upholding it and being certain of its meaning, and acts according to what it necessitates without doubt, Allah will make him enter Paradise. This means only monotheists will enter Paradise, and those of them who will be punished in Hellfire will not be there eternally because of the virtues of monotheism. [180] Zaad al-Ma’aad, p 61.
Aboo al-‘Abbaas al-Qurtubee said: “The hadeeth apparently indicates that whoever meets Allah while testifying that none is worthy of worship except Him, He will enter Paradise, and He will not enter Hellfire. This is correct regarding a person who meets Allah while he is free from major sins. As for the person who meets Allah, the Exalted, having committed major sins which he did not repent from, he will be under Allah’s Will as indicated by Allah’s Statement: Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. an-Nisaa: 48 [181] Al-Mufhim Lima Ashkala Min Talkhees Kitabi Muslim, 1]199
(3) Acceptance
Allah, the Exalted, said: Indeed they, when it was said to them, “There is no deity but Allah,” were arrogant. And were saying, "Are we to leave our gods for a mad poet?" Rather, the Prophet has come with the truth and confirmed the previous messengers. as-Safaat: 35-37
Allah, the Exalted explained that the polytheists will be punished in the Hereafter because in the world, when they were told: “Say, none is worthy of worship except Allah,” they would not say it out of pride, and they would not respond to those who called them to it. They would say: “Should we say: “None is worthy of worship except Allah, and leave the worship of our gods thereby following the words of a mad poet?” It is not as they claimed that the Prophet (صلى الله عليه وسلم) was a mad poet. Rather, he was a Prophet who Allan sent with the Quran which has the command of monotheism. The Prophet (صلى الله عليه وسلم) affirmed the prophets who came before him, and they informed their people about his coming. Thus, his coming was a confirmation of their truthfulness. The Prophet (صلى الله عليه وسلم) also testified to their prophethood and he informed people of the same message that they informed their people about monotheism and other matters of the truth. [182] Zaad al-Ma’aad, p 62.
Aboo Moosa al-Ash’ari (may Allah be pleased with him) said: “The similitude of guidance and knowledge with which Allah has sent me is like rain which has fallen on some ground. A fertile part of earth has absorbed water and brought forth much grass and herbs. Another part, which is solid, held the water and Allah benefits men thereby, who drank and gave others to drink, and used it for irrigation. But some of it has fallen on a portion of sandy land which neither retains the water nor produces herbage. Such is the likeness of the man who understands the religion of Allah and who gets benefit of what Allah has sent me with; he learns and teaches others. It is also the likeness of the man who neither raises his head on that account (meaning he does not benefit from what the Prophet (صلى الله عليه وسلم) was sent with nor accepts Allah’s Guidance with which I am sent.” [183] Transmitted by al-Bukhaaree and Muslim.
This hadeeth highlights the merit of those who accepted Allah’s guidance, thus, had knowledge, acted according to it, and taught it to others. This is because the Prophet (صلى الله عليه وسلم) compared such a person to the best parts of the earth which are the pure lands. The hadeeth also criticizes turning away from knowledge and acting upon it and not accepting it. [184] Zaad al-Ma’aad, p 63.
(4) Submission
Allah, the Exalted, said: And whoever submits his face to Allah while he is a doer of good, then he has grasped the most trustworthy handhold. Luqmaan: 22 Allah explains in this ayah that whoever is sincere in his actions and intentions to Allah alone, and in addition to his sincerity, submits to Allah’s commands and prohibitions as if he is seeing Him, and follows the legislation of His Prophet, and treat Allah’s creation in a good manner, he will have grasped the most trustworthy handhold, which is grasped by those who want success and salvation from misguidance and punishment. Some scholars stated that the most trustworthy handhold is testifying that none is worthy of worship except Allah. Whoever does not submit to Allah’s obedience will not be truly adhering to the testimony of monotheism. [185] Zaad al-Ma’aad, p 62.
Concerning Allah’s Statement: “And whoever submits his face to Allah while he is a doer of good, then he has grasped the most trustworthy handhold” Luqmaan: 22, Ibn ‘Abbaas (may Allah be pleased with him) said: “(It means) He said: “None is worthy of worship except Allah.” [186] Transmitted by Ibn Jareer in his Tafseer, 18/569
Ibn Baaz said: “This statement is the greatest and most virtuous speech which is spoken by people. It consists of speech and action because the mere speech is not sufficient as it requires acting upon it too. Had it been sufficient, the hypocrites would have been Muslims.” [187] Fataawa Noor ‘ala ad-Darb
(5) Truthfulness
Truthfulness is that the heart should be in tandem with the tongue. When a person is truthful about the statement of monotheism by taking it to be a system and way in his life, and to guide him in traversing to Allah, then he will have done what pleases Allah, and he will not fear or be sad on the Day of Judgement. Allah, the Exalted, said: O you who believed, fear Allah and be with those who are true. at-Tawbah: 119
Ibn Jareer said: “Allah, Exalted be He, is saying to the believers, explaining to them the way of salvation and escaping from His painful punishment: “O you who have believed in Allah and His Messenger, fear Allah and be conscious of Him by performing the compulsory duties, and staying away from his limits, and be in the world from the allies of Allah and those who obey Him, and in the Hereafter you will be with the truthful people in Paradise.” That is, with those were truthful in the belief in Allah in the world, and fulfilled their words with their actions, and they were not hypocrites whose words belie their actions.” [188] Tafseer Ibn Jareer, 12/67.
Mu’aath ibn Jabal (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “If anyone testifies sincerely from his heart that none is worthy of worship except Allah and that Muhammad is Allah’s messenger, Allah will declare him prohibit His entry into Hellfire.” [189] Transmitted by al-Bukhaaree (128) and Muslim 32).
The Prophet (صلى الله عليه وسلم) affirmed the importance of truthfulness when he told Mu’aath that if anyone says the statement of monotheism by his tongue, and his heart truly believes in its meaning and what it entails, and negates lying and hypocrisy, Allah will prohibit his entry into Hellfire. This means that Allah will prohibit his eternity in Hellfire. As for the person who utters the testimony with his tongue, and rejects what it indicates with his heart, then this testimony will not save him. Rather, he will be counted among the hypocrites. [190] Madaarij as-Saalikeen, 2/258.
Ibn al-Qayyim said: “Allah, the Exalted, divided people into those who are truthful and the hypocrites, and he said: That Allah may reward the truthful for their truth and punish the hypocrites if He wills or accept their repentance. al-Ahzaab: 24
The basis of Imaan is truthfulness, and the basis of hypocrisy is lying. Therefore, when falsehood and Imaan are together, one will fight the other. Allah stated that on the Day of Judgement a servant will not benefit or be saved from His punishment except by his truthfulness. Allah, the Exalted, said: This is the Day when the truthful will benefit from their truthfulness." For them are gardens in Paradise beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment. al-Maa’idah: 119 Allah, the Exalted also said: And the one who has brought the truth and they who believed in it - those are the righteous. az-Zumar: 33 So, he who has brought the truth, it is his nature to be truthful in his words, actions, and state.” [191] Madaarij as-Saalikeen, 2/258.
(6) Sincerity
Sincerity is cleansing actions by a good intention from all the impurities of polytheism. [192] At-Ta’reefaat by al-Jurjaani, p 13, Ma’aarij al-Qabool bi Sharh sullam al-Wusool, 2/423. Allah, the Exalted, said: Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper. Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward. an-Nisaa: 145-146
Ibn Jareer said: “And are sincere in their religion for Allah: Allah in this ayah is saying: “They are sincere in their obedience and their deeds which they do for Allah. Their intention in their deeds is for Him alone, and they did not do them to show off, nor did they do them out of doubt in their religion or doubting that Allah will enumerate their deeds.” [193] Tafseer Ibn Jareer, 7/622.
As-Sam’aanee said: “The condition of sincerity exists in the heart, because the ayah is about the hypocrites, and hypocrisy is disbelief in the heart, which cannot be removed except by sincerity.” [194] Tafseer as-Sam’aani, 1/495.
‘Itbaan ibn Maalik (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “Indeed, Allah has prohibited Hellfire for a person who says, “None is worthy if worship except Allah, seeking Allah’s pleasure by that.” [195] Transmitted by al-Bukhaaree (1186) and this is his wording, and Muslim (33).
The meaning of the hadeeth is that when Allah’s servant says, “None is worthy of worship” to only seek Allah’s pleasure, and he does not say it to attain a worldly benefit like a war booty, avoiding being killed, showing off, or attaining a good reputation, Allah will make Hellfire prohibited upon him.” [196] Zaad al-Ma’aad, p 67.

(7) Love
It is compulsory to love this statement (the statement of monotheism) and what it necessitates and indicates, and to love its people who act according to it, who abide by its conditions, and hate what contradicts it. Allah, the Exalted, said: And yet, among the people are those who take other than Allah as equals to Him. They love them as they should love Allah. But those who believe are stronger in love for Allah. al-Baqarah: 165
Allah, the Exalted, stated that some people consider some created beings to be equals to Allah, the Exalted by loving them equally with Allah, the Exalted. As for the believers who worship Allah alone, they are more in their love for Allah than the love of the polytheists for their gods.” [197] Zaad al-Ma’aad, p 68.
Ibn Katheer said: “Allah mentioned the condition of those who associate partners with Him in this worldly life, and the punishment that is waiting for them in the Hereafter. This punishment will be inflicted upon them because they took other than Allah as equals to Him that they worship them together with Allah, and love them as they love Him, all the while, He is Allah, and none is worthy of worship except Him. He has no contender, no equal, and no partner. Allah’s Statement: But those who believe are stronger in love for Allah means, because of their love for Allah, and their complete knowledge of Him, their reverence for Him, and their monotheism for Him, they do not ascribe any partners to Him. Rather, they worship Allah alone, rely on Him, and resort to Him for all their affairs.” [198] Tafseer Ibn Katheer, 1/476.
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “There are three things, whoever attains them will find therein the sweetness of faith: When Allah and His Messenger are more beloved to him than all else. (Then he mentioned the rest of the hadeeth)” [199] Transmitted by al-Bukhaaree (16) and this is his wording, Muslim (43).
Here, the Prophet (صلى الله عليه وسلم) explains the importance of this love, and that it is required so one can perfect his Imaan. The Messenger of Allah (صلى الله عليه وسلم) mentioned three attributes, and he explained that whoever actualizes them and applies them, he will find the sweetness of Imaan. The first attribute is that Allah and His Messenger should be more beloved to him than anything else. The love for Allah emanates from knowing His Names and Attributes, and pondering over His creation, and the wisdom and wonders in them. It is also acquired by observing Allah’s blessings on His servants. All this indicates Allah’s perfection, omnipotence, wisdom, knowledge, and mercy. Thus, the servants’ heart is filled with love and glorification for Allah and His Messenger (صلى الله عليه وسلم). From the signs that indicate the servant’s truthfulness in his love for His Creator, Exalted be He, is adhering to His legislation, His obedience, abstaining from what He prohibited, adhering to His commands and prohibitions in everything. The same applies to the love for the Messenger of Allah (صلى الله عليه وسلم). From the effects of tasting this sweetness with which Allah endows the heart of who loves Him are the feelings of affability while being in His company, happiness and comfort, strong forbearance, trusting Allah’s promise, being contend with Allah’s decrees, and realising the greatness of turning to Allah and supplicating to Him. [200] Zaad al-Ma’aad, p 68.
The nullifiers of the testimony that none is worthy of worship except Allah [201] See the ninth book of “Nawaqid al-Imaan”
The nullifiers of the statement that none is worthy of worship except Allah are also known as the nullifiers of Islam or the nullifiers of monotheism. They are the characteristics which corrupt the meaning of the testimony such that pronouncing it, believing in it, and acting according to what it indicates will not constitute a person’s entry into Islam and freedom from polytheism. If a person commits any of those nullifiers, he will not be deemed Muslim; neither will the rulings of the Muslims apply to him.
The rulings resulting from the presence of a nullifier are of two types
Firstly: The person will not be considered to have entered Islam at all if the nullifier exists in him from the beginning. Thus, he will have uttered the testimony of faith, believed in what it indicates, and acted according to what it indicates, but because of the existence of what opposes this statement without eliminating it, the statement of faith will not benefit him.
Secondly: The person commits any of those nullifiers after his entry into Islam, leading the person to become an apostate, who is out of the fold of Islam.
In general, those nullifiers are as follows:
1-   Ignorance of the meaning of the testimony. Indeed, if a person utters it without understanding, it will not benefit him.
2-   Doubting and wavering in the indication of the testimony or part of it. By doing so, the person postulates its permissibility or non-existence. Even if the person considers one of these suppositions to be preponderant, he must have certainty.
3-   Turning away from the meaning of the testimony and not believing in it. The example of this is the Arab disbelievers who knew the meaning of the testimony, but they rejected it and did not accept it.
4-   Not acting according to what the testimony necessitates, wholly or partly i.e., the person does not offer any prayers, he does not fast, he does not go for hajj, he does not pay zakat, and he does not do any action from the actions of Islam.
5-   Hypocrisy by pretending to be outwardly a Muslim while being a disbeliever in the heart. It is incumbent upon the heart to endorse the testimony of monotheism which was pronounced by the tongue.
6-   Associating partners with Allah. This is because freedom from polytheism and negation of partners for Allah is a pillar of the testimony of monotheism.
7-   Hatred for this testimony, and the meanings that it carries, and hatred of the people who adhere it, and preventing people from accepting it, and calling to what is contrary to it, helping the polytheists, loving them, and taking them as allies besides Allah.
Muhammad ibn ‘Abd al-Wahhaab said: “Know that the nullifiers of Islam are ten:
First: Associating partners in the worship of Allah. Allah, the Exalted, said: Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. an-Nisaa: 48 and: Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. al-Maa?idah: 72 Polytheism includes sacrificing for other than Allah like those who slaughter for the Jinn or the dead in the graves.
Second: Whoever puts intermediaries between himself and Allah, thus, supplicates to them, asks them for intercession and depends on them, is a disbeliever according to the consensus of the scholars.
Third: Whoever does not regard the polytheists as disbelievers or doubts their disbelief or considers their views to be valid is a disbeliever.
Fourth: Whoever believes that the guidance of others is better than that of Prophet (صلى الله عليه وسلم) or that the ruling of other than the Prophet (صلى الله عليه وسلم is better than his ruling like those who prefer the ruling of despots over His ruling, is a disbeliever.
Fifth: Whoever hates something which was brought by the Messenger (صلى الله عليه وسلم) even if he acts according to it will be a disbeliever.
Sixth: Whoever mocks anything from Allah’s religion, its reward or punishment, will be a disbeliever. The proof for that is Allah’s Statement: Say, "Is it Allah and His ayaat and His Messenger that you were mocking?" Make no excuse; you have disbelieved after your belief. at-Tawbah: 66-65
Seventh: Sorcery, which includes the spells used to turning away spouses from each other or causing the attraction of a person. A person who engages in acts of sorcery or consents to it is considered a disbeliever. The proof for that is Allah’s Statement: But the two angels did not teach anyone until they said, “We are a trial, so do not disbelieve by practicing magic. al-Baqarah: 102
Eighth: Cooperating with the polytheists and helping them (in their plans) against the Muslims. The proof is Allah’s Statement: And whoever is an ally to them among you, then indeed, he is one of them. Indeed, Allah guides not the wrongdoing people. al-Maa?idah: 51
Nineth: Turning away from Allah’s religion such that the person does not learn it and act according to it. The proof is Allah’s Statement: And who is more unjust than one who is reminded of the ayaat of his Lord; then he turns away from them? Indeed We, from the criminals, will take retribution. as-Sajdah: 22 [202]Ad-Durar as-Saniyyah fee al-Ajwibah an-Najdiyyah, 2/361, al-‘Aqeedah as-Saheehah wa Ma Yudaadiha wa Nawaaqid al-Islaam by Ibn Baaz, p 36-40.
Ibn Baaz said: “The invalidators of Islam are the nullifiers of Islam. The existence of those nullifiers causes apostasy, and they were explained by the scholars in a separate chapter in the books of jurisprudence (fiqh). The chapter under which this topic is discussed is called ‘The ruling of apostates.’ They list this chapter at the end of the fiqh books after discussing the topics of blood money, retaliatory killings, and prescribed punishments.” [203] Fataawa Noor ‘ala ad-Darb, 4/105.
The testimony that Muhammad is the Messenger of Allah
The meaning of the testimony that Muhammad is the Messenger of Allah
The testimony that Muhammad is the Messenger of Allah incorporates two things:
Firstly: Believing him in all what he said.
This is linked to two things:
·    Affirming his prophethood and believing him in everything that he conveyed from Allah. This affirmation and belief necessitate the following:
1-   Believing that Islam is universal for all the creation, mankind, and the jinn.
2-   Believing that he is the last Prophet, and his message is the last and final message.
3-   Believing that Islam abrogates all previous legislations.
4-   Believing that the Prophet (صلى الله عليه وسلم) conveyed the message, he completed his mission, fulfilled what he was entrusted with, and advised the ummah such that he clarified everything.
5-   Believing in the rights of the Prophet (صلى الله عليه وسلم) upon us like reverence, love, support, and so on.

·    Believing him in what he came with and that what he came with from Allah is true and must be followed
It is compulsory to believe the Prophet (صلى الله عليه وسلم) in all which he informed us from Allah, the Exalted, concerning what happened in the past, what will come, what is permissible, and what is impermissible, and believing that all that is from Allah, the Exalted. Allah, the Exalted, said: Nor does he speak from his own inclination. It is not but a revelation revealed. an-Najm: 3-4
Iyaad said: “As the conclusion to be made after all that I have stated, proving his prophethood, it is therefore incumbent to believe in him and what he came with. Allah, the Exalted, said: So believe in Allah and His Messenger and the Light (the Quran) which We have sent down at-Taghaabun: 8, and Indeed, We have sent you as a witness and a bringer of good tidings and a warner. That you people may believe in Allah and His Messenger.” al-Fath: 8-9 He also said: “So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided. al-A’raaf: 158 Indeed, believing in Prophet Muhammad (صلى الله عليه وسلم) is an individual obligation, and without which neither Imaan can be accepted, nor Islam is valid. [204] Ash-Shifaa bi Ta’reef Huqooq al-Mustafa, 2/2.
Secondly: Obeying all his orders and following his legislation
All that which the Prophet (صلى الله عليه وسلم) permitted must be affirmed to be permissible, and all that which he forbade must be affirmed to be prohibited, and all his orders and prohibitions must be obeyed. Allah, the Exalted, said: Say, O Muhammad, “If you should love Allah, then follow me, so Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful.” Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers. Al-‘Imraan: 31-32 and: And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. al-Hashr: 7
It is compulsory to follow his religion and legislations and to be abide by his Sunnah while accepting and feeling content with his rulings, and to believe with certainty that his obedience is the obedience of Allah, and his disobedience is the disobedience of Allah.
Allah, the Exalted, said: But no, by your Lord, they will not truly believe until they make you, O Muhammad, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in full, willing submission. an-Nisaa: 65 [205] [205] Ash-Shifaa bi Ta’reef Huqooq al-Mustafa by al-Qaadi Iyaad, 2/2, Iqtidaa as-Siraat al-Mustaqeem li Mukhaalafat Ashaab al-Jaheem, 2/374, Majmoo’ al-Fataawa, 15/91,5/154, both these books are by Ibn Taymiyyah, Huqooq an-Nabi Sallalahu ‘alayhi wa salam wa Ummatihi, by Muhammad at-Tameemee, 1/34.
Iyaad said: “As for the obligation of obeying him: “Since believing in him, and what he brought is compulsory, it is therefore compulsory to obey him because that is part of what he brought.” [206] Ash-Shifaa bi Ta’reef Huqooq al-Mustafa, 2/6.
‘Abd ar-Rahmaan ibn Hasan AAli ash-Shaykh said: “The testimony that Muhammad is the Messenger of Allah necessitates believing in him, believing what he informed (us), obeying him in what he commanded, refraining from what he commanded, revering his order and prohibition, and no one’s words should take precedence over those of the Prophet (صلى الله عليه وسلم) regardless of who the person is.” [207] Fath al-Majeed Sharh Kitaab at-Tawheed, p 39.
The obligation of believing in His Prophethood and Message (صلى الله عليه وسلم)
There are several proofs from the Quran and Sunnah proving the obligation to believe in the Prophet (صلى الله عليه وسلم)
Firstly: From the Quran
Allah emphasized the obligation of believing in the Prophet (صلى الله عليه وسلم) and He mentioned in many places in the Quran His order to believe in the Prophet along with His order to believe in Him. For example, Allah, Most High, said: Say, O Muhammad, "O mankind, indeed I am the Messenger of Allah to you all, from Him to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death." So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided. al-A’raaf: 158
Believing in the Prophet (صلى الله عليه وسلم) is one the three rights that Allah, the Exalted, mentioned together with His right in the Quran.

Obeying Him
Allah, the Exalted, said: And obey Allah and the Messenger that you may obtain mercy. Aal ‘Imraan: 132
Loving Him
Allah, the Exalted, said: “Say, O Muhammad, If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people. at-Tawbah: 24
Ibn Baaz said: “Whoever wants to enter Islam, be upright upon it, enter Paradise, attain salvation from Hellfire, and be from the followers of Muhammad (صلى الله عليه وسلم) who were promised Paradise and honour, then that is not attained except by actualizing the testimony that none is worthy of worship except Allah and that Muhammad is the Messenger of Allah. So, the first actualization pertains to ‘none is worthy except Allah’ and it is to worship Allah alone and make worship exclusive to Him and believing in all that Allah and His Messenger stated like Paradise, Hellfire, the scriptures, the Messengers, the Last Day, and the good and bad pre-decree. As for the second actualization, it concerns the testimony that Muhammad is the Messenger of Allah. It is believing in him and that he was Allah’s servant and Messenger who was sent by Allah to all mankind and the jinn, to call them to the Oneness of Allah, and belied in Him, and following what the Prophet (صلى الله عليه وسلم) came with. Moreover, this involves believing in all the of the messengers and prophets of the past. After that comes belief in the legislation which Allah legislated for His servants through His Messenger Muhammad (صلى الله عليه وسلم) abiding and adhering to them like prayer, fasting, hajj, jihaad, and so on.” [208] Majmoo’ Fatawa Ibn Baz (4\14)
Secondly: From the Sunnah
There are many hadeeths from the Sunnah indicating the obligation of believing in the Prophet (صلى الله عليه وسلم) and they include the following:
1.   Aboo Hurayrah (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “By Him in Whose hand is the life of Muhammad, he who amongst the community of Jews or Christians hears about me but does not affirm his belief in that with which I have been sent and dies in this state (of disbelief), he shall be but one of the denizens of Hellfire.” [209] Saheeh Muslim (153)
2.   Mu’aath ibn Jabal (may Allah be pleased with him) narrated: “The Messenger of Allah (صلى الله عليه وسلم) sent me (as a governor of Yemen) and instructed me thus: “You will go to the people of the Book. First call them to testify that none is worthy of worship except Allah, that I am the Messenger of Allah. If they obey you, tell them that Allah has enjoined upon them five prayers during the day and night; and if they obey you, inform them that Allah has made Zakat obligatory upon them; that it should be collected from their rich and distributed among their poor; and if they obey you, refrain from picking up (as a share of Zakat) the best of their wealth. Beware of the supplication of the oppressed, for there is no barrier between it and Allah” [210] Transmitted by al-Bukhaaree (1496) and Muslim (19) and this is his wording.

Thirdly: The consensus of Scholars

Ibn Taymiyyah said: “Everyone must know that Allah, the Exalted, sent Muhammad (صلى الله عليه وسلم) to the two worlds (mankind and the jinn), and He dictated that it is obligatory upon them to believe in him and the message and orders he brought from Allah, to obey him and to regard as permissible what Allah and His Messenger permitted, and to regard as prohibited what Allah and His Messenger prohibited, to consider as obligatory what was made obligatory by Allah and His Messenger, to love what is loved by Allah and His Messenger, and to hate what Allah and His Messenger hate, and that whoever from mankind and the jinn is presented with proof about the prophethood of Muhammad (صلى الله عليه وسلم) and does not believe in him, he deserves the punishment of Allah, the Exalted, as was deserved by those who are similar to him in disbelief to whom the prophets were sent. This principle is agreed upon by the Companions, those who follow them in goodness, the leading Muslim scholars, all the Muslims sects, Ahl as-Sunnah, and others.” [211] Majmoo’ al-Fataawa, 9/19, Ash-Shifaa fee Ta’ref Huqooq al-Mustafa by ‘Iyaad, 2/2. 2/28. 2l117.

The obligation of loving the Prophet (صلى الله عليه وسلم)
Indeed, loving the Prophet (صلى الله عليه وسلم) is one of the greatest obligations in Islam. Allah, the Exalted, said: Say, O Muhammad, "If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger and jihad in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people. at-Tawbah: 24
Allah’s Statement: Then wait until Allah executes His command is a threat to whoever gives precedence to anything over the love of Allah and the love of His Messenger. A threat is not issued unless it is with respect to a binding duty, and a thing which is certainly compulsory. Linking the love of Allah and the love of His Messenger in Allah’s Statement: “more beloved to you than Allah and His Messenger,” is to show that the love of Allah is not complete except by loving what He loves and hating what He hates, and there is no way to know what Allah loves except through His Prophet who conveyed what He loves and hates. Thus, the love of Allah necessitates the love of His Messenger, believing in him and following him (صلى الله عليه وسلم) [212] At-Tafseer al-Muharrar, p 115.
Ibn al-Qayyim said: “Every type of love and reverence for a human being is permitted only when it follows the love and reverence of Allah. This is like the love and reverence of his Messenger. It is part of perfecting the love of the One who sent him and revering Him. Indeed, his nation loves him because Allah loves him, and they honour and revere him because Allah reveres him. Thus, this is the love of Allah and what is necessitated by it.” [213] Jalaa? al-Afhaam, 4/44, Ash-Shifaa fee Ta’reef Huqooq al-Mustafa by ‘Iyaad, 2/18, 33.
However, the people were divided into three groups because of how they loved the Prophet (صلى الله عليه وسلم) as it follows:
1-   Those whose love for him is so extreme to the extent it is condemned
2-   Those who failed to love and revere him rightfully
3-   Those who are moderate about it; thus, they are neither extreme nor slack about their love for Allah’s Messenger.
The first group is those who overexaggerated in loving the Prophet (صلى الله عليه وسلم) by innovating things which neither Allah nor His Messenger legislated or prescribed.  (Page 42)
Examples of this are extreme praise for the Prophet (صلى الله عليه وسلم) believing that he has reached an extent of doing things which are done by Allah alone, dedicating some forms of worship to him like supplication, supplicating and interceding through him, swearing by his name, rubbing oneself against the walls of the room wherein is the grave of the Prophet (صلى الله عليه وسلم) celebrating the birthday of the Prophet (صلى الله عليه وسلم) and other forms of polytheism and innovations which they do in the name of their love for the Messenger of Allah (صلى الله عليه وسلم). These are matters were neither legislated by Allah and His Messenger (صلى الله عليه وسلم) nor practised by the Companions (may Allah be pleased with them), who are known for their high reverence and love of the Messenger of Allah (صلى الله عليه وسلم). Moreover, these are issues that the Lawgiver warned against. This group of people are some of the most disobedient people to the Prophet (صلى الله عليه وسلم) concerning what he warned against in terms of polytheism and innovation.
There must be a differentiation between the rights which are specific to Allah alone and the rights which are due to Him and His Messengers, and the rights which are specific to the Prophet (صلى الله عليه وسلم) because Allah distinguished between them in ayaat like: And honour him and respect the Prophet and celebrate Allah’s praise morning and evening. al-Fath: 9 wherein Allah, Exalted be He, states that honour and respect are for the Prophet all the while praising and extolling in the morning and evening are for Allah.
Allah, the Exalted, said: And whosoever obeys Allah and His Messenger, fears Allah, and keeps his duty (to Him), such are the successful ones. an-Noor: 52 where it shows that obedience is for Allah and His Messenger, while fear and keeping of duty are for Allah. [214] Mahabbat ar-Rasool bayna al-Atbaa’ wa al-Ibtidaa’ by ‘Abd ar-Ra’oof ‘Uthmaan, p 137-210.
Ibn Baaz said: “Loving the Prophet (صلى الله عليه وسلم) is not an innovation. However, it must be by following his way, obeying his orders, desisting from what he prohibited, and asking Allah to bless him whenever his name is mentioned. As for introducing innovations, that is part of what is hated by the Prophet (صلى الله عليه وسلم) and this is part of what he prohibited and rejected and engaging in innovations angers Allah.” [215] Fataawa Noor ‘ala ad-Darb.
Ibn ‘Uthaymeen said: “We should know that loving and revering the Prophet (صلى الله عليه وسلم) cannot be through extremism because whoever is overexaggerating with regards to the Prophet (صلى الله عليه وسلم) has not revered him since he prohibited extremism concerning him. For this reason, being extreme in your love for him means that you have disobeyed the Prophet (صلى الله عليه وسلم) because nobody would say that disobeying someone is a way of revering him! Therefore, we must not be extreme with regards to the Prophet (صلى الله عليه وسلم) as the people of the Book were extreme with their prophets. Instead, we should say: “Indeed, Muhammad (صلى الله عليه وسلم) is Allah’s servant, and he is not worshipped, and he is a Messenger, and he is not to be rejected.” [216] Majmoo’ Fataawa wa Rasaail al-‘Uthaymeen, 23/427.
The second group is those who did not love and revere the Prophet (صلى الله عليه وسلم) rightfully
This group refers to those who did not fulfil the right of the Prophet (صلى الله عليه وسلم) in terms of the obligation upon us to giving precedence to his love over the love of the self, family and wealth. Moreover, they failed to fulfil his other rights such like honouring, respecting, revering, obeying him, following his Sunnah, asking Allah to bless him and his other great due rights. The reasons for that can be one or more of the following:
1-   Turning away from the Sunnah of the Prophet (صلى الله عليه وسلم) and not following his legislations because of sins and giving precedence to desire over following guidance.
2-   Believing that the mere belief in the Prophet (صلى الله عليه وسلم) without following his way is sufficient for actualizing Imaan.
3-   Ignorance about the due rights of the Prophet (صلى الله عليه وسلم) upon us, which include loving him.
Ash-Shinqeetee said: “Allah’s Statement: Say, O Muhammad, "If you should love Allah, then follow me, so Allah will love you Aal-‘Imraan: 31 teaches us that following the Messenger is a sign of our true love for Allah and His Messenger (صلى الله عليه وسلم). This makes whoever contradicts him and yet claims that he loves him a liar and a fabricator. Had such a person loved him as he claimed, he would have not disobeyed him. It is known for everyone that love necessitates obedience. This is what was alluded to by the poet who said:
If your love were true, you would obey him, verily, he who loves someone does obey him.” [217] Adwaa’ al-Bayaan, 1/199.

The third group is those who are moderate about it; thus, they are neither extreme nor slack about their love for Allah’s Messenger (صلى الله عليه وسلم)
This group includes the predecessors from the Companions and the Taabi’een, and those who follow their way; thus, they believed that this love is obligatory and acted upon it and followed what it necessitated in terms of belief, statements, and actions without extremism or slackness. They believed and affirmed his prophethood, message, and what he came with from his Lord, Exalted be He, and they obeyed him according to their ability, followed his orders, and his Sunnah, and they obeyed what Allah, the Exalted, commanded with regards to his other due rights, which are more than just believing in his prophethood and what is necessitated by his message.
From this is their acting upon Allah’s order to send Salah and Salam upon the Prophet (صلى الله عليه وسلم). Allah, the Exalted, said: Indeed, Allah confers blessing upon the Prophet, and His angels ask Him to do so. O you who have believed, ask Allah to confer blessing upon him and ask Allah to grant him peace. al-Ahzaab: 56. This includes addressing him in a suitable manner. Allah, the Exalted, said: “Do not make your calling of the Messenger among yourselves as the call of one of you to another.” an-Noor: 63
This includes the impermissibility of going ahead of the Prophet (صلى الله عليه وسلم) in speaking unless if he permits it, the prohibition of raising one’s voice over the voice of the Prophet (صلى الله عليه وسلم) and talking in a loud voice to him like how people talk to each other.
Allah, the Exalted, said: O you who believe, do not put yourselves before Allah and His Messenger but fear Allah. Indeed, Allah is Hearing and Knowing. O you who believe, do not raise your voices above the voice of the Prophet or be loud to him in speech like the loudness of some of you to others, lest your deeds become worthless while you perceive not. al-Hujuraat:1-2
Part of our love for the Prophet (صلى الله عليه وسلم) requires learning his Sunnah and the meanings of his words, being engaged in studying his life-history, his characteristics, and the proofs of his prophethood with the intention of following his example in every aspect, deepening faith by affirming his prophethood, and increasing his love and reverence.
The righteous predecessors paid great regard to this issue; thus, they authored many books about Prophet’s characteristics, his worship, manners, methods, and dealings. From the books that dealt with his characteristics, the books of ash-Shamaa?il by at-Tirmithee, and ash-Shamaa?il by Ibn Katheer, and from the books that discussed the proofs of his prophethood: al-Dalaa?il an-Nubuwwah by Aboo Na’eem al-Asfahaanee, Dalaa?il an-Nubuwwah by al-Bayhaqee. The examples of the books that discussed the Prophet’s early life, prophethood, and the things that happened to him before emigration and after it, the issues of his preaching, his battles, the detachments which he sent out to fighting, and so on are as-Seerah an-Nabawiyyah by ibn Hishaam and as-Seerah an-Nabawiyyah by Ibn Katheer. [218] Ash-Shifaa bita’reef Huqooq al-Mustafa by ‘Iyaad
The obligation of honouring, respecting, and revering the Prophet (صلى الله عليه وسلم)
Honouring the Prophet (صلى الله عليه وسلم) is achieved by helping him, supporting him, and preventing anything that harms him, and respecting him is achieved by dealing with him with veneration, honour, deference, and high regard. The word ‘veneration’ was not mentioned in the religious texts unlike ‘honouring’ and ‘respecting’. However, the scholars used the word ‘veneration’ in their words. [219] Ghareeb al-Quran by Ibn Qutaybah, p 141, Ma’aani al-Quran by an-Nuhhaas, 2/279, Ahkaam al-Quran by Ibn al-‘Arabi, 4/339, al-Bahr al-Muheet fee at-Tafseer by Abu Hayyaan, 7/129, at-Tahreer wa at-Tanweer by Ibn Aashoor, 39/296, Huqooq an-Nabi Sallalahu ‘alayhi wa salaam, 2/422.
The evidence that honouring, respecting, and revering the Prophet (صلى الله عليه وسلم) is obligatory includes Allah’s Statement: Indeed, We have sent you as a witness and a bringer of good tidings and a warner. That you people may believe in Allah and His Messenger and honour him and respect the Prophet. al-Fath: 8-9 Ibn Jareer commented on this ayah by saying, “The meaning of ‘honour’ in this ayah is empowering him with support and help, which cannot be except by obedience, veneration and deference.” [220] Tafseer Ibn Jareer, 21/252.
Allah, the Exalted, said: So those who believe in him (Muhammad), honour him, help him, and follow the light (the Quran) which has been sent down with him, it is they who will be successful. al-A’raaf: 157
Indeed, revering the Prophet (صلى الله عليه وسلم) venerating and having deference for him are from the great branches of faith which exceed the position of love. This is because not every person who loves will have deference for is beloved. The father loves his child, and this causes him to honour him and not to have deference for him, and the child loves his father, and he has honour and deference for his father, and the master loves his servants, but he does not have deference for them, and servants have deference for their masters, but they may love or hate him.
The rights of the Messenger of Allah (صلى الله عليه وسلم) are more respectable, greater, more honourable, and more binding than the rights of the masters over their slaves, and the rights of parents over their children. Allah, the Exalted will save the people from Hellfire in the Hereafter through respecting the rights of the Prophet (صلى الله عليه وسلم). By believing in the Prophet (صلى الله عليه وسلم) Allah will save us from Hellfire and believing in him is a guarantee of protection for our lives, wealth, honour, families, and children in this life. Allah has threatened those who disobey the Prophet (صلى الله عليه وسلم) with entry into Hellfire and He promised his followers Paradise.
By knowing all that, we come to know that the position of the Prophet (صلى الله عليه وسلم) is great, his status is high and elevated; therefore, it is incumbent upon us to love him, revere him and have deference for him. [221] Al-Minhaaj fee Shu’ab al-Eemaan, 2/142, Ash-Shifaa bita’reef Huqooq al-Mustafa, by Iyaad, 3/34.
There are many ayaat in the Quran where this right is emphasized:
1-   Allah’s Statement: Indeed, those who abuse Allah and His Messenger - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment. al-Ahzaab: 57 This ayah shows us that abusing the Messenger (صلى الله عليه وسلم) is not like abusing anyone else; a believer does not believe in Allah unless he believes in the Prophet (صلى الله عليه وسلم) which necessitates the veneration of the Prophet. And accordingly, dealing with him should not be like everyone else. [222] At-Tafseer al-Muharrar (Surah al-Ahzaab verse 57) In this ayah, Allah mentioned those who abuse Him with those who abuse of the Prophet (صلى الله عليه وسلم) at the same time to show that whoever abuses him has abused Allah, the Exalted. Moreover, Allah differentiated between abusing Allah and His Messenger and abusing the believing men and women
in the next ayah, where He said: And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin. al-Ahzaab: 58 Thus, whoever abuses the believing men and women is guilty of slander and manifest sin, and the person who abuses Allah and His Messenger is cursed in this life and he will have a humiliating punishment in the Hereafter. [223] Ash-Shifaa bita’reef Huqooq al-Mustafa by ‘Iyaad, 2/211, 219, 230, as-Saarim al-Maslool by Ibn Taymiyyah, 2/87, Huqooq an-Nabi Sallalahu ‘alayhi wa salaam by Muhammad at-Tameemee, 2/423.
As-Sa’dee said: “When Allah ordered that His Messenger (صلى الله عليه وسلم) should be venerated, he prohibited maligning him, and He threatened to punish those who do so, and He said: Indeed, those who abuse Allah and His Messenger - Allah has cursed them in this world and the Hereafter and prepared for them a humiliating punishment. al-Ahzaab: 57 This covers all types of verbal and physical abuse like swearing, insulting, disrespect for him or his religion or involvement in what leads to abuse. The part “Allah has cursed them in this world” means that Allah has removed them from His mercy and expelled them, and this includes making incumbent to kill a whoever abuses the Prophet (صلى الله عليه وسلم) and harms him. The part “And prepared for them a humiliating punishment” means the punishment for abusing the Prophet is a painful punishment that will be inflicted upon him. For this reason, abusing the Messenger is not like abusing anyone else because a person cannot believe in Allah unless if he believes in His prophet (صلى الله عليه وسلم). He has reverence, which is due to him, and this is a requisite of faith which necessitates that he should not be similar to anyone else.” [224] Tafseer as-Sa’di, p 671.
2-   Allah, the Exalted, said: Do not make your calling of the Messenger among yourselves as the call of one of you to another. an-Noor: 63
As-Sam’aanee said: “Allah’s Statement: Do not make your calling of the Messenger among yourselves as the call of one of you to another. an-Noor: 63 means: do not say, “O Muhammad, O Aboo al-Qaasim, O Ibn ‘Abdillah, when calling or addressing the Prophet (صلى الله عليه وسلم) but, rather, say: “O Messenger, O Prophet, O Messenger of Allah, and call him with high regard and esteem.” [225] Tafseer as-Sam’aani, 3/554.
3-   Allah, the Exalted, said: It was not proper for the people of Madinah and those surrounding them of the Bedouins that they remain behind after the departure of the Messenger of Allah or that they prefer themselves over his self. at-Tawbah: 20
This means, it is not proper for the Muslims from the residents of Medina and those around them like the residents of the desert to remain behind and not go with the Prophet (صلى الله عليه وسلم) for the battle of Tabuk. They were not supposed to disdain the Prophet (صلى الله عليه وسلم) and not accompany him for jihaad and be content to relax while the Prophet (صلى الله عليه وسلم) was exerting himself and facing difficulties.
Thus, this noble ayah indicated that the Prophet (صلى الله عليه وسلم) has more right to the believers than himself as Allah stated: The Prophet is more worthy of the believers than themselves. al-Ahzaab: 6 It also indicates that every Muslim should sacrifice himself for the Prophet (صلى الله عليه وسلم) and he should give him precedence over himself. [226] At-Tafseer al-Muharrar p 643.
4-   Allah, the Exalted, said: “Indeed, Allah confers blessing upon the Prophet, and His angels ask Him to do so. O you who have believed, ask Allah to confer blessing upon him and ask Allah to grant him peace.” al-Ahzaab: 56
This ayah was revealed after the mention of the rulings pertaining to how to treat and deal with the Prophet’s wives, which indicates that those rulings are part of revering the Prophet (صلى الله عليه وسلم) and that his wives also have a great portion of that reverence. Therefore, the form of asking Allah to confer blessings upon him which he taught the Muslims includes a mention of his wives. Moreover, Allah, the Exalted, warned the believers against doing anything that annoys His Messenger (صلى الله عليه وسلم) and after, followed that with a greater issue which is that they should confer blessings upon the Prophet (صلى الله عليه وسلم). This is part of their honouring of their Messenger (صلى الله عليه وسلم) among themselves and in relation to their Lord.
In this ayah, Allah, the Exalted, informs His servants that He praises His Prophet (صلى الله عليه وسلم) with the close angels that His angels praise the Prophet (صلى الله عليه وسلم) and pray for him, and that He has ordered them to supplicate to Allah to confer His blessings upon His Prophet, Muhammad (صلى الله عليه وسلم) and He ordered them to greet him with the greeting of Islam, and say, “Assalamu Alaykum, Ayyuha an-Nabiyyu wa rahmatullahi wa barakatuhu.” [227] At-Tafseer al-Muharrar (Surah al-Ahzaab verse 56).
Ibn Katheer said: “The intended meaning of this ayah is that Allah, the Exalted, wants to inform His servants of the high status of His servant and Prophet Muhammad (صلى الله عليه وسلم) among the dwellers of the sky (i.e., angels) by mentioning that He praises him with the close angels, and that the angels ask Allah to confer His blessings upon him. Then Allah, the Exalted, orders the dwellers of the earth to ask Allah to confer His blessings upon him so that he receives praises from the residents of the two worlds; the upper world and the lower world.” [228] Tafseer Ibn Katheer, 6/457.
Aboo Humayd as-Saa’idi (may Allah be pleased with him) narrated that the Companions said: “O Messenger of Allah, how do we confer blessings upon you? He said: “Say, ‘“O Allah, bless Muhammad, his wives, and his offspring as You blessed Ibraaheem, and grant favours to Muhammad, his wives, and his offspring as You granted favours to the family of Ibraaheem. You are indeed praiseworthy and glorious.” [229] Transmitted by al-Bukhaaree and Muslim.
The nullifiers of belief in the Prophet (صلى الله عليه وسلم)
Believing in the Prophet (صلى الله عليه وسلم) means having a firm conviction as to what he says and conveys and submitting to it. For this reason, slandering or denying any of them will contradict one’s Imaan and nullifies it. According to this categorisation, the nullifiers of believing in the Prophet (صلى الله عليه وسلم) can be divided into two:
1-   Slandering the character of the Messenger of Allah (صلى الله عليه وسلم).
2-   Attacking that which is known in religion by necessity which the Messenger of Allah (صلى الله عليه وسلم) informed us about, either by denying it or derogating it.

-     Slandering the character of the Prophet (صلى الله عليه وسلم)
Anyone who abuses the Messenger of Allah (صلى الله عليه وسلم) defames him, or attributes deficiency to his character, his lineage, religion, or any of his traits, makes snide remarks, or compares him to something in a manner of abusing him, scorns him, belittles him, disparages him, considers him to be blameworthy, curses him, supplicates against him, wishes for harm to him, or attributes him to what is unbecoming, his Imaan will be nullified if he does not do these things out of coercion. This will apply regardless of whether he does that seriously or out of joking. [230] Ash-Shifaa bita’reef Huqooq al-Mustafa by ‘Iyaad, 2/214-262, Huqooq an-Nabi Sallalahu ‘alayhi wa salaam by Muhammad at-Tameemee, 1/49.
Allah, the Exalted, said: And if you ask them, they will surely say, “We were only conversing and playing.” Say, “Is it Allah and His ayaat and His Messenger that you were mocking?” Make no excuse; you have disbelieved after your belief. at-Tawbah: 65-66
‘Abdullah ibn ‘Umar (may Allah be pleased with him) narrated: “In a gathering, during the battle of Tabuk, a man said: “I have not seen anyone who is like these Quran reciters, nor more desirous of food, nor more lying, nor more cowardly in battle. Another man in the gathering said: “You have lied, you are a hypocrite. I will definitely inform the Messenger of Allah (صلى الله عليه وسلم). He then informed the Prophet (صلى الله عليه وسلم) about the issue. Then the ayaat of the Quran about that were revealed. ‘Abdullah said: “I saw the culprit clinging to the strip of leather that was used to tie the Prophet’s camel while he was being hit by stones (from the camel’s motion) and he was saying, “O Messenger of Allah, I was just talking and playing, and the Messenger of Allah (صلى الله عليه وسلم) was saying: “Is it Allah and His ayaat and His Messenger that you were mocking?” [231] Transmitted by Abu Haatim in at-Tafseer, 6/1830, Ibn Jareer in his Tafseer, 11/544. Ahmad Shaakir classed the chain of the narrators of this narration as authentic when he edited the Tafseer of Ibn Jareer, 14/334. In Saheeh Asbaab an-Nuzool, al-Waadi’ee said: “The transmitters of the hadeeth are authentic except Hishaam ibn Sa’d. Muslim did not transmit his hadeeths except as supporting evidence. However, by hadeeth is supported by other hadeeths with a good chain of transmitters. Ash-Shinqeetee said: “The scholars of tafseer had a consensus that this verse was revealed during the battle of Tabuk concerning people who mocked Allah, His ayaat, and His Messenger. [Al-’Adhb al-Muneer, 5/614].
Many scholars quoted the consensus of the scholars that whoever abuses the Prophet (صلى الله عليه وسلم) or derogates him is a disbeliever. Ishaaq ibn Raahawayh said: “It is a matter of consensus among the Muslims that whoever abuses Allah, or the Prophet (صلى الله عليه وسلم) or rejects something that was revealed by Allah, or kills any of Allah’s Prophets, is a disbeliever, because of his actions even if he affirms everything that Allah has revealed.” [232] Al-Istithkaar by Ibn ‘Abd al-Barr, 2/150, as-Saarim al-Maslool by Ibn Qutaybah, 2/15.
Ibn ‘Uthaymeen said: “Abusing the Messenger (صلى الله عليه وسلم) is abusing He who sent him, and it negates his right which is the most binding right upon humanity. His right is to be revered, honoured and to be respected. Allah made believing in Allah, His Messenger, honouring him and respecting him are from the reason of sending him to the worlds. Allah, the Exalted, said: Indeed, We have sent you as a witness and a bringer of good tidings and a warner. That you people may believe in Allah and His Messenger and honour him and respect the Prophet and exalt Allah morning and afternoon. al-Fath: 8-9 This is a main principle and a reason for the sending of the Messenger (صلى الله عليه وسلم).
Undoubtedly, whoever abuses the Prophet (صلى الله عليه وسلم) has derogated him and the One who sent him, as much as it is considered a derogation of His legislations too. When a person abuses another, this abuse will reflect his ways and approaches, which people will find controversial and worthy of criticism. Therefore, abusing the Messenger (صلى الله عليه وسلم) incorporates three elements, and each of them is considered an act of disbelief: abusing Allah, abusing His Messenger, and abusing Allah’s legislation.” [233] Ash-Sharh al-Mumti’ ‘ala Zaad al-Mustaqna’, 14/423.
-     Attacking that which is known in religion by necessity which the Messenger of Allah (صلى الله عليه وسلم) informed us about, either by denying it or derogating it.
From the issues that nullify the person’s Imaan in the Prophet (صلى الله عليه وسلم) is believing the guidance of others is better than his, and that the rulings of other than him are better than his, such like favouring man-made laws over the rulings of the Islamic laws or describing it as backward or disliking and hating anything that was brought by the Messenger of Allah (صلى الله عليه وسلم). Even if the person acts according to it, he will be a disbeliever.
This involves believing that it is permissible for someone to operate outside the confines of the legislation of the Prophet (صلى الله عليه وسلم) where the person who is of such view does not believe it is obligatory to believe the Messenger of Allah (صلى الله عليه وسلم) or obey his orders. The same applies even if he believes that the Messenger of Allah (صلى الله عليه وسلم) is of a high status in terms of knowledge and action, and that it is permissible to believe him and obey him, but he believes in perennialism arguing that it is fine to have different faiths so long as the worshipped is the One, and that salvation and happiness in the Hereafter can be attained by following the Prophet or any other ways. The same ruling is applicable to who is of the view that knowledge about Allah can be attained from sources besides His revelation, or that it is permissible to do things for the sake of Allah without following his rulings, thus, relies on means other than revelation such as analogy and contemplation, conscience and first-hand experiences, or imitation or blind following. As for what the knowledge that the Messenger (صلى الله عليه وسلم) conveyed to us, they would turn away from it and reject as they opt for the other ways. [234] Majmoo’ al-Fatawa by Ibn Taymiyyah (7\639), Majmoo’a fi Rasail al-Tawheed wal Imaan, one of the printed work of al-Shaykh Muhammad ibn Abd al-Wahhab (1\368), Fatawa wa Rasail of al-Shaykh Muhammad in Ibraheem ibn ‘Abd al-Lateef Aal al-Shaykh (12\288), and Huqooq al-Nabi Sala Allah Alayhi wa Salam ‘Ala Ummatih by Muhammad al-Tameemee (1\57).
If a person denies or derogates any of the rulings or matters of Islam, he will become a disbeliever because of that, provided that the following conditions are met:
1-   If the matter or ruling in question is not one upon which a consensus had been achieved and a common knowledge that is known by necessity, such as: the five daily prayers and fasting in the month of Ramadan.
2-   The person is not a new Muslim who does not know the rulings of Islam; thus, if he denies a commonly known issue in Islam because of ignorance, he will be excused and not deemed as a disbeliever.
3-   The person has not denied it under duress. [235] Sharh an-Nawawi ‘ala Muslim, 1/205, Huqooq an-Nabi Sallalahu ‘alayhi wa sallam ‘ala ummatihi, by Muhammad at-Tameemee, 1/56. Allah, the Exalted, said: And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers, We will give him what he has taken and drive him into Hell, and evil it is as a destination. an-Nisaa: 115
Anas ibn Maalik (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “Whoever turns away from my Sunnah is not of me.” [236] Transmitted by al-Bukhaaree (5063) and Muslim (1401).
One day, Sa’eed ibn Jubayr narrated a hadeeth of the Prophet (صلى الله عليه وسلم) upon which a man said: “This is contradicted by what is in Allah’s Book.” Sa’eed said: “I am narrating to you about a hadeeth from the Messenger of Allah (صلى الله عليه وسلم) and you are contradicting it with Allah’s Book! The Messenger of Allah (صلى الله عليه وسلم) was more knowledgeable of Allah’s Book, the Exalted, than you.” [237] Transmitted by ad-Daarimi (610).
Al-AAjuri said: “The chapter of warning against the sects which oppose the Sunnah of the Prophet (صلى الله عليه وسلم) by Allah’s Book and the severity of the disproof against them:
Muhammad ibn al-Husayn said: “When the people of knowledge and reason hear someone saying: “The Messenger of Allah (صلى الله عليه وسلم) said such and such a thing, concerning a thing which the scholars agreed on, but then an ignorant person opposes it and says, “I will not accept anything except that which Allah mentions in His Book” the scholars should tell him: “You are an evil man, and you are from the people whom the Prophet (صلى الله عليه وسلم) warned us against, and the scholars also warned against you.” He should also be told, ‘O ignorant person, Allah has revealed His obligations in general, and He ordered His Prophet (صلى الله عليه وسلم) to explain to people what was revealed to them. Allah, the Exalted, said: And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought. an-Nahl: 44 So, Allah, the Exalted, appointed His Prophet to explain and clarify to the people, and He ordered the creation to obey him, and he prohibited them from disobeying Him. He ordered them to desist from what He prohibited them. Allah, the Exalted, said: And whatever the Messenger has given you - take; and what he has forbidden you - refrain from. al-Hashr: 7 Then, Allah warned them against contradicting the command of Allah’s Messenger (صلى الله عليه وسلم) and He said: So let those beware who dissent from the Prophet's order, lest fitnah (affliction) strike them or a painful punishment. an-Noor: 63 and: But no, by your Lord, they will not truly believe until they make you, O Muhammad, judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in full, willing submission. an-Nisaa: 65 Then, Allah made it obligatory upon the creation to obey the Prophet (صلى الله عليه وسلم) in thirty-something places in His Book. This person who contradicts the Sunnah of the Messenger of Allah (صلى الله عليه وسلم) should be told, “O ignorant person, Allah, the Exalted, said: And establish prayer and give zakat. al-Baqarah: 43 Where do you find in the Book of Allah that Fajr consists of two units of prayer, Dhuhr is four units, Asr is four units, Maghrib is three four units, and ‘Ishaa, the last prayer is four units? Where do you find the rulings and times of prayer, what makes it valid, what makes it invalid, except in the Sunnah of the Prophet (صلى الله عليه وسلم)? The same applies to zakat. Where do you find in Allah’s Book that when a person’s wealth reaches a threshold of two hundred dirhams, five dirhams must be paid as zakat, and when the wealth reaches a threshold of twenty dinars, half a dinar must be paid as zakat, and one sheep must be paid from forty sheep, and one sheep is paid when a person has five camels, and the rest of the rulings of zakat? Where do you find this in Allah’s Book? The same applies to all the things which Allah made compulsory in His Book. The rulings in those things are not known except through the Sunnah of the Messenger of Allah (صلى الله عليه وسلم). This is the view of the Muslim scholars. Whoever says other than this goes out of the fold of Islam, and he becomes a disbeliever. We seek Allah’s refuge from misguidance after guidance.” [238] Ash-Sharee’ah, 1/410-412.
Ibn Hazm said: “It is obligatory to follow whatever is proven authentic from the Prophet (صلى الله عليه وسلم) for it explains what Allah, the Exalted, meant in the Quran, and it elucidates what was mentioned in general.” [239] Al-Ihkaam Fee Usool al-Ahkaam,1/104.
He also stated: “If a person says, ‘I do not follow anything except that which I find in the Quran’, he will be a disbeliever according to the consensus of the Muslims. Following this argument necessitates that it is sufficient for the person to pray one unit between the time the sun moves from the meridian to dawn, because that is the least that the word ‘salat’ (prayer) refers to.” With regards to the issue of differentiation whereby a person says, “I will take what is in the Quran, I will also take what is not in the Quran and does not contradict it. As for what contradicts the Quran, I will leave it,” he should be told: “There is no single authentic hadeeth that contradicts the Quran.” [240] Al-Ihkaam Fee Usool al-Ahkaam, 2/80.