The Benefit of Testimony
«I was commanded to wage war until people say «There is no god but Allah». When they say this, their lives and properties are protected, indeed: NE Jar» (64),
«My Lord, the Messenger, explained the benefit of testimony as the protection of life and property of those who declare it. In the Hereafter, however, wealth will not be of any benefit. Only the sincerity and light of the heart will be of benefit there, which is not related to jurisprudence. If a jurisprudent wishes to speak about this, he would have to speak about medicine and theology, which are outside his specialty.»
(63) Muslim, from Usama b. Zayd,
(64) Bukhari and Muslim, from Abu Turayra.
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– Regarding prayer: A jurisprudent who prays, even if he forgets that Allah is present and is preoccupied with worldly matters in his mind, still gives a ruling that the prayer is valid as long as he recites the takbir and adheres to the outward conditions and pillars for the sake of Allah’s pleasure. However, just as the value of testimony that does not penetrate the heart is nothing in the presence of Allah, similarly, this prayer has no benefit in the Hereafter. The jurisprudent says, «This prayer is valid», meaning that he obeyed the command of the Almighty and thus saved himself from punishment.
The inner humility and the way of entering prayer with the heart, which is the real act of the Hereafter. Outward acts only benefit through this; the jurisprudent does not interfere with this, because it is outside the subject.
Regarding charity: The jurisprudent considers the amount that the ruler forcibly takes from the rich when he refuses to give, and looks at whether the rich has paid or not. When the rich pays this specified amount, the jurisprudent says, «He has fulfilled his obligation».
It is reported that Judge Imam Abu Yusuf, in order to reduce the zakat debt, would give his wealth as a gift to his family at the end of the year, and then his family would give it back to him, so that the wealth did not remain in one hand for a whole year. This situation was reported to Imam al-Azam, who said, «Yes, this is his knowledge of jurisprudence.» Indeed, this was confirmed to be part of worldly jurisprudence. However, the harm of this scholar in the Hereafter is greater than any crime; because these kinds of knowledge are harmful.
Regarding halal and haram: Yes, avoiding the haram is piety. However, there are four levels to this:
1 — A level of sincerity sufficient for testimony to be accepted, so that if one does not refrain from it, he loses the right to be a witness in matters of leadership and courts. This is avoiding the obvious harams.
2 — The sincerity of the righteous, which is avoiding doubtful matters that may be halal or haram.
Indeed, our Lord, the Messenger, said:
«Leave the things that cause you doubt and do the things that do not cause doubt.» (65)
Additionally:
(65) Tirmidhi, from Hasan b. Ali,
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«Sin is the trembling of the heart. (That is; when performing any deed, the heart should be present. If the heart is trembling, then the deed is not acceptable.» (66)»
3 — The sincerity of the pious, which is avoiding halal that may lead to haram. Indeed, our Lord, the Messenger, said in a noble hadith:
«A person cannot be among the pious unless he avoids things that seem harmless out of fear of falling into harmful things.» (67)
For example: Not speaking about people’s situations out of fear of falling into backbiting, refraining from eating what the body desires out of fear of falling into desires, etc.
4 — The sincerity of the truthful, which is turning away from everything out of fear that a part of one’s life will be wasted, even though one does not intend to fall into haram, and thus turning completely to Allah with all one’s being and turning away from everything.
Indeed, these four levels of sincerity — except the first — are outside the scope of jurisprudents. The first level is the condition for testimony to be accepted in worldly life, which does not protect a person from the responsibility in the Hereafter. Indeed, the words of our Lord, the Messenger, about the Wahi confirm this:
«Even if they give you a ruling, consult your heart. That is: (66) Beyhaki, from Ibn Mas’ud,
(67) Tirmidhi, from Atryye es-Sa’di.
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Even if the jurists give you a ruling of permission, look at your heart. If your heart is not at peace and is not satisfied, then do not proceed. Do not perform the deed.» (68) However, jurisprudents do not speak about the trembling of the heart or the way of acting with the heart; perhaps they only consider the amount required in justice. It is understood that all the rulings of the jurisprudent relate to the worldly life, which is arranged for the Hereafter. If he speaks about something related to the heart in between, this is not a principle, but perhaps it is a tradition.
Indeed, sometimes medicine, calculation, astronomy, and theology are mixed into the subject. Similarly, wisdom is mixed with rhetoric and poetry…
Sufyan al-Thawri, who was an imam among the outward scholars, said: «This outward knowledge has no benefit in the Hereafter.» However, there is a consensus that honor is found in knowledge that is practiced according to its due. How can the rulings about zihar (comparing one’s wife to one’s mother), the ruling about mutual cursing in a case of adultery without witnesses, the ruling about salam (a commercial transaction), the ruling about ijara (rental), and the ruling about usury (which indicates the place of payment for debts) be considered as part of this outward knowledge? (Indeed, these are the matters that jurisprudents deal with.) To be occupied with these for the sake of closeness to Allah is nothing but foolishness. Action is built upon the heart and the limbs. Honor is also in this.
If you say: «You equate jurisprudence with medicine, but medicine is entirely worldly in that it is concerned with the health of the body; jurisprudence, although worldly, arranges religion by obeying the commands and prohibitions of Allah. The difference between them is clear. It is against the consensus of Muslims to equate them.» Then, you must know that there is a difference between them, and it is not necessary to make them equal, as our statements make clear. Perhaps jurisprudence is superior in three ways:
1 — Jurisprudence is a shar’i science learned from the Prophet, whereas medicine is not a shar’i science.
2 — No one among the travelers of the Hereafter can be independent of jurisprudence, whether sick or healthy. However, medicine is only needed by the sick relatively.
3 — Jurisprudence is the neighbor of the Hereafter science, because it speaks about the way of acting with the soul, which originates from the heart and the states of the heart. The beauty of actions comes from the beautiful state that is accepted in the Hereafter.
Bad deeds also come from the bad state. The connection between the limbs and the heart is not hidden; however, health and illness are qualities of the heart.
| 2, (68) Imam Ahmad, from Wahi.
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There is no such thing. Jurisprudence is superior to medicine; the Hereafter science is not related to the body’s temperament, but to the heart’s qualities, and thus is superior to medicine.
PARTS OF THE SCIENCE OF THE PATH TO THE HEREAFTER
Although it is not possible to detail it completely up to the last degree, if you wish to know a little about the details of the science of the Hereafter, know that: The science that shows the path to the Hereafter is divided into two: mutual comparison and transaction.
ef FIRST PART: This science is called the science of mutual comparison, also known as the inner science. This is the purpose of the sciences. Indeed, some scholars have said: «There is fear for those who do not have a share in this science.» Even the smallest share is to accept this inner science without hesitation and pass it on to one’s followers.
Another person said: «Nothing is revealed to two people who have these two qualities: innovation (accepting things that are not related to religion and are newly invented) and pride.»
It was also said: «Sometimes this science, which is also achieved through other sciences, is found in those who have worldly love and follow their desires.»
The punishment for denying this science is to be deprived of pleasure:
«Be content with the loss of what you have lost! This loss is a punishment, and its punishment is within it.»
This is the science of mutual comparison, the science of the truthful and the beloved. When this science is purified and cleansed from bad intentions, it becomes a light that manifests in the heart. Through this, one sees many things, hears the voices of the unseen, and tries to interpret them as open or closed. Then, vast horizons open up for oneself. Even, one becomes a true knower of the essence, attributes, and actions of Allah Almighty. One understands the wisdom behind the creation of the world and the Hereafter, and the placement of the world before the Hereafter. One learns what prophethood and messengership mean, what revelation, angels, and Satan mean. One learns the way in which revelation reaches the prophets, the way in which Satan attacks humans, and the way in which angels appear to the prophets. One learns about the treasures of the earth and the heavens and their owners. After this, the heart knows the attacks of angels and Satan on the heart, the difference between the inspiration of angels and the whispering of Satan, the Hereafter, Paradise and Hell, the punishment of the grave, the bridge, the scale, and the reckoning. And the Almighty Allah says:
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KULA se Ez Be Kl US ty,
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: «Read your book! Today, you are sufficient as a witness for yourself.» (17 – Surah Al-Isra: 14)
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