The Islamic Creed: Declaration of Faith
Hazrat Mahmood states that he heard from Hazrat Itban bin Malik Ansari (ra) – who was among those who were present alongside the Holy Prophet (sa) in the Battle of Badr – say:
“I used to lead my tribe, Banu Salim, in prayer. Along the way to the mosque, however, there was a small stream which would become difficult for me to cross when it rained. Thus, I went to the Holy Prophet (sa) and submitted, ‘My eyesight has weakened significantly. When it rains heavily, the small stream between my place of residence and the rest of the people becomes flooded and becomes difficult for me to cross. Thus, it is my wish, O Messenger (sa) of Allah, that you come to my home and offer your prayers here, after which I will turn my house into a place for worship.’ The Holy Prophet (sa) replied by saying that he would come.
“The next morning, the Holy Prophet (sa) and Hazrat Abu Bakr (ra) came to my home after sunrise. Upon reaching the door, the Holy Prophet (sa) requested permission to enter. I permitted them to enter. When the Holy Prophet (sa) entered the home, he did not sit down; rather, he asked, ‘Which part of the house do you wish for me to offer prayers?’” Since he had requested the Holy Prophet (sa) to come and offer prayers, he asked where he wished for him to offer prayers.
“I pointed to a corner of the house where I desired for the Holy Prophet (sa) to offer his prayers. The Holy Prophet (sa) stood up for prayer and said, ‘Allahu Akbar’ [Allah is the Greatest]. We stood behind him forming a row for prayer. The Holy Prophet (sa) led two rak‘aat [units] of prayer and then offered the salaam. When the Holy Prophet (sa) said salaam, we also said salaam. I then requested the Holy Prophet (sa) to stay a little longer to eat khazeerah (a dish prepared from meat and flour or bread) which was still being prepared. Some other residents of the area had heard that the Holy Prophet (sa) was visiting my home, and so they came running and eventually many people had gathered in my home. One of them said, ‘Where is Malik? I do not see him.’ Another person replied, ‘He is a hypocrite.’”
One of the individuals was asking regarding the whereabouts of another companion and to this he responded by saying, “‘He was a hypocrite and has no love for Allah or His Messenger (sa), which is why he did not come.’ Upon hearing this, the Holy Prophet (sa) said, ‘Do not say this. Has he not professed the Islamic creed of لا اله الا اللہ [There is none worthy of worship except Allah] in the hope of attaining the pleasure of God?’ The one who said the aforementioned statement then said, ‘God and His Messenger (sa) know best’. He then said, ‘However, we only see him having ties and taking to the hypocrites.’ Upon this, the Holy Prophet (sa) stated, ‘Hell has been forbidden on the one who declares لا اله الا اللہ [there is none worthy of worship except Allah] in a manner whereby they seek the pleasure of Allah.’”
Hazrat Mahmud (ra) bin Rabi narrates, “I mentioned this saying of the Holy Prophet (sa) to a few other people, including Hazrat Abu Ayub Ansari (ra), a companion of the Holy Prophet (sa). At the time, Hazrat Abu Ayub (ra) was taking part in the battle against the Byzantine forces under the command of Yazid bin Muawiyah and he died during this battle in the Byzantine territory. Hazrat Abu Ayub Ansari (ra) dismissed what I had stated, saying, ‘By God, I cannot accept that the Holy Prophet (sa) would have ever stated what you just narrated,’” i.e. the narration that Hell would be forbidden on the one who simply declares لا اله الا اللہ [there is none worthy of worship except Allah].
Nonetheless, he further narrates, “I was greatly perturbed by this matter and became anxious. I made a vow to Allah the Almighty that if He enabled me to return safely from this battle, I would go and enquire about this matter from Hazrat Itban (ra) bin Malik, so long as he was alive when I went to visit the mosque of his tribe. Thus, I returned and in order to perform Hajj or Umrah, I entered into a state of ihram [sacred state for the intention of performing the pilgrimage]. I then departed and reached Medina and went to that part of Medina where the Banu Salim resided. I went to Hazrat Itban (ra) who had become very frail and his vision had deteriorated. He was leading his people in prayer. When he concluded his prayer, I offered him the greetings of peace and introduced myself to him. I then asked him concerning the matter. He narrated the exact same incident he had mentioned previously to me.”
(Sahih al-Bukhari, Kitab al-Tahajjud, Bab Salat al-Nawafil Jama’atan, Hadith 1186) (Lughat al-Hadith, Vol. 1, p. 580)
In other words, he had indeed heard the Holy Prophet (sa) say, “Hell would be forbidden for the one who declared لا الہ الا اللہ [there is none worthy of worship except Allah]”; however, Hazrat Abu Ayub (ra) did not accept this narration.
Hazrat Mirza Bashir Ahmad Sahib (ra) has written his opinion on this matter. In the hadith, it states:
مَنْ قَالَ لَآ اِلٰہَ اِلَّا اللّٰہُ یَبْتَغِیْ بِذٰلِکَ وَجْہَ اللّٰہِ
Hazrat Mirza Bashir Ahmad Sahib (ra) has quoted the entire hadith; I shall read the translation, which will shed further light on this matter. He writes:
“Mahmud bin Rabi narrates, ‘I heard from Itban bin Malik that the Prophet (sa) of Allah said, ‘Allah the Exalted has prohibited the fire of hell upon all those who in full sincerity and to seek the pleasure of God Alone, declare that there is none worthy of worship except Allah.’” Mahmud (ra) added, “I told the above narration to some people in a gathering where the companion, Abu Ayub (ra) was also present. Abu Ayub (ra) denounced the narration and said, ‘By God, I cannot at all presume that the Holy Prophet (sa) might have said so.’
Hazrat Mirza Bashir Ahmad Sahib (ra) further writes: “In this hadith, Hazrat Abu Ayub Ansari (ra) refused to accept a narration on the basis of dirayat, though it seemed authentic with reference to riwayat”, i.e. based on the principles of hadith related to the chain of narrators. Hazrat Abu Ayub (ra) refused to accept the narration based upon the principles [of verifying ahadith] which he deemed to be correct.
Hazrat Mirza Bashir Ahmad Sahib (ra) further writes: “It is quite possible that the argumentation and rationalization of Hazrat Abu Ayub Ansari (ra) is incorrect, but nonetheless, this hadith is proof of the fact that the companions of the Holy Prophet (sa) did not blindly accept every hadith that reached them. Quite to the contrary, they would accept ahadith only after a thorough investigation, whilst utilising both the principles of riwayat and dirayat.”
(Life & Character of the Seal of the Prophets, Hazrat Mirza Bashir Ahmad (ra), p. 16)
In other words, Hazrat Mirza Bashir Ahmad Sahib (ra) proves from this that the companions did not just blindly accept every hadith; rather, they would carefully ponder over it and study it.
Under the Commentary of this hadith from Sahih Bukhari, Hazrat Syed Waliullah Shah Sahib (ra) has written: “When Hazrat Abu Ayub (ra) heard this narration from Mahmud bin Rabi, he refused to accept it. Some are of the opinion that the reason he questioned this narration was because he believed that simply declaring declares لا اله الا اللہ [there is none worthy of worship except Allah] will not safeguard one from the hellfire, unless one also performs virtuous deeds alongside it. This is an established Islamic principle …”
Indeed, this is correct, but then Shah Sahib (ra) further writes, “… however, the clause یَبْتَغِیْ بِذٰلِکوَجْہَ اللّٰہِ clarifies the meaning of this declaration of faith, i.e. the one who declares, لا الہ الا للہ There is none worthy of worship except Allah’ with full sincerity and seeking the pleasure of Allah, Hell has been forbidden upon such a person.”
Shah Sahib (ra) further writes, “Hazrat Mahmud (ra) enquired again thinking that perhaps he was unable to memorize and recall some of the words correctly. However, after investigating, he discovered that everything mentioned in that narration was indeed correct.”
He then writes, “It is inappropriate to pass judgement in relation to a person’s faith or to call someone a hypocrite openly before others”, i.e. it is wrong to call someone a hypocrite or tell them they are of weak faith before others “because in this narration, the Holy Prophet (sa) was displeased by this same criticism of Ibn Dukhshum’s character.” The Holy Prophet (sa) disproved of it being publicly announced. “Instead of leading to reformation, this form of criticism leads to evil and discord.”
(Sahih al-Bukhari, Kitab al-Tahajjud, Bab Salat al-Nawafil Jama‘atan, Hadith 1186, Vol. 2, p. 565, Nazarat Isha‘at Rabwah)