کمیونٹی میں تلاش کریں

Introduction: Muslims believe Allah (subhanahu wa ta’ala) sent Prophet (sallallahu alayhi wa aalihi was’sallam) to Jinn and mankind as a hearing/seeing type of Witness. The opponents who disbelieve use various indirect evidences of Quran/Hadith and present a reasoned argument in attempt to discredit this Islamic teaching. They reason on account of verses of Quran, or this Hadith; if he was Hadhir Nazir then x, y and z took place and Prophet (sallallahu alayhi wa aalihi was’sallam) did nothing to reveal he knows what will happen or prevent it from happening. Therefore he was not Hadhir Nazir, or in other words, he was not sent to Jinn/mankind as a hearing/seeing type of witness. A Demonstration Of One Such Argument: The heretic element states, Hafsa (radiallah ta’ala anha) and Aysha (radiallah ta’ala anha) schemed to prevent Prophet (sallallahu alayhi wa aalihi was’sallam) spending more time with his wife Zaynab (radiallah ta’ala anha) by saying the can smell strong odour of Honey/Mimosa from him. If Prophet (sallallahu alayhi wa aalihi was’sallam) was Hadhir Nazir then he would have witnessed that his wives had made this plan. There are many such arguments invented to refute witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam). Potential Arguments Against Hadhir Nazir Number In Thousands: There are potentially thousands of such arguments which can be generated against Islamic creed of Prophet (sallallahu alayhi wa aalihi was’sallam) being sent to Jinn and mankind as a hearing/seeing type of witness. A Muslim can devote life time arguing and counter-arguing on this point alone if correct methodology isn’t taught. And none should be involved so deeply into the topic where every objection, every argument, every point has to be refuted of opponents of Islam, so they may believe. Instead correct Islamic teaching should be taught followed by principle to follow in the next section. Building Case For Principle -: Plurals, We, Us, Our: We Muslims believe in Tawheed of Allah (subhanahu wa ta’ala), here, and believe He is Wahid (i.e. the One) as indicated by the following verse: “Say: He is Allah, the One.” [Ref: 112:1] Despite this there are many verses of Quran where plurals, We, Our, and Us are used by Allah (subhanahu wa ta’ala) for Himself: “Who believe in the unseen, establish prayer, and spend out of what We have provided for them.” [Ref: 2:3] “And if you are in doubt about what We have sent down upon Our Servant then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. “ [Ref: 2:23] “And they wronged Us not - but they were wronging themselves.” [Ref: 2:57] On basis of these evidences someone argues: If Allah (subhanahu wa ta’ala) was the Only One God then plurals would not have been used. Instead Allah (subhanahu wa ta’ala) is One supreme God and all other gods indicated by We, Our, Us are His subordinates. Is this valid argument against monotheism of Islam? And will you reject the established teaching of Islam and believe his distortion? No! Building Case For Principle -: Knower Of Unseen And Apparent: We Muslims believe Allah (subhanahu wa ta’ala) is knower of Ghayb and Shahadah and this is established by many verses. Here just one is being quoted: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." [Ref: 32:6] A ‘true Muwahid’ of Salafism argues, Allah (subhanahu wa ta’ala) is not aware of Ghayb (i.e. hidden/unseen) and Shahadah (i.e. apparent/witnessed). He basis his logic on the following verse:“’And what is that in your right hand, O Moses?’ He said, ‘It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.’" [Ref: 20:17/18] And reasons He enquired what was in hand of Musa (alayhis salam). And Prophet Musa (alayhis salam) too believed Allah (subhanahu wa ta’ala) didn’t know what was in his hand and what function it played in his life so he educated Allah (subhanahu wa ta’ala). If Allah (subhanahu wa ta’ala) had known He would not have enquired. And if Prophet Musa (alayhis salam) believed Allah (subhanahu wa ta’ala) knew he would not have informed Allah (subhanahu wa ta’ala) and educated Him about its functions. And then he goes on to reinterpret the verse, knower of unseen and the apparent, in context of revelation and in context of historical event which resulted in revleation of verse, and says this verse does not mean that Allah (subhanahu wa ta’ala) is knows all past present future. Will your belief based on the literal, apparent, clear emphatic meaning of verse be refuted: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." And will you believe in his Taweel? No! Because the explicit cannot be negated by reasoned argument derived from implicit evidence. Building Case For Principle -: Angel Informs About Stages Of Embrio: Muslim believe Allah (subhanahu wa ta’ala) is fully aware of all that is happenings which is established from following evidence. Allah (subhanahu wa ta’ala) states: “And with Him are the keys of the Ghayb (i.e. hidden, unseen); none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And ...” [Ref: 6:59] They keys of Ghayb are five mentioned in the following verse and one is knowledge of what is in the womb: “Indeed, (i) Allah has knowledge of the Hour (ii) and sends down the rain (iii) and knows what is in the wombs. (iv) And no soul perceives what it will earn tomorrow, (v) and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.” [Ref: 31:34] All that in the whomb is Ghayb therefore according to following verse Allah (subhanahu wa ta’ala) knows Ghayb of womb: “Say, "O Allah, Creator of the heavens and the earth, knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." [Ref: 32:6] A person believes Allah (subhanahu wa ta’ala) knows what is in the womb because the angel appointed by Him on it informs Him. He quotes the following Hadith as proof of his belief: “Narrated Anas bin Malik: The Prophet said, "At every womb Allah appoints an angel who says, 'O Lord! A drop of semen, O Lord! A clot, O Lord! A little lump of flesh.’ Then if Allah wishes (to complete) its creation, the angel asks, (O Lord!) Will it be a male or female, a wretched or a blessed, and how much will his provision be? And what will his age be?' So all that is written while the child is still in the mother's womb." [Ref: Bukhari, B6, H315] And then he reasons, if Allah (subhanahu wa ta’ala) was able to hear/see what is in the womb the angel would not inform Him of each stage. Therefore Allah (subhanahu wa ta’ala) only knows what is in the womb because the apointed angel informs of it. Based on his belief, Hadith, and the reasoning question needs to be asked: Is his belief authentically supported by evidence of Quran and Hadith? And will you believe in his Taweel? No! Building Case For Principle -: Witnessing Of Deeds By Allah: Suppose true Salafi Muwahid believes, Allah (subhanahu wa ta’ala) only knows Ghayb when he is informed by events of Ghayb by angels. He quotes the following Ahadith: “… Why do you fast on Monday and Thursday, while you are an old man? He said: The Prophet of Allah used to fast on Monday and Thursday. When he was asked about it, he said: The works of the servants (of Allah) are presented (to Allah) on Monday and Thursday.” [Ref: Abu Dawood, B13, H2430] “Those are two days in which deeds are shown to the Lord of the worlds, and I like my deeds to be shown (to Him) when I am fasting." [Ref: Nisa’i, B22, H2360] He interprets all verses of Allah (subhanahu wa ta’ala) knowing Ghayb and being Alim Ul Ghayb (i.e. Knower of Ghayb) in light of Allah (subhanahu wa ta’ala) being informed by angels. He argues if Allah (subhanahu wa ta’ala) knows Ghayb by Himself then why would the angels present to Him the record of deeds! Only reasonable and justified understanding is that Allah (subhanahu wa ta’ala) Himself and directly does not know what Jinn and mankind are engaged in therefore angels present to Him the record of deeds. And will you believe in his Taweel when it is evident from following verse Allah (subhanahu wa ta’ala) sees our actions: “Say, "Make no excuse - never will we believe you. Allah has already informed us of your news. And Allah will observe your deeds and His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, and He will inform you of what you used to do." [Ref: 9:94] One word answer: No! Principle Cause Of Rejection Of Reasoned Arguments: Amongst the Islamic Scholars universally accepted principle is: Any belief or practice emphatically indicated by Quran or Hadith cannot be invalidated/refuted by a reasoned argument derived from indirect evidence. Always the clear text of Quran or Hadith will supercede any belief/practice supported by implied argument. Prophet Of Allah Sent As A Shahid/Shaeed: Allah (subhanahu wa ta’ala) states: "We have truly sent thee as a witness, as a bringer of glad tidings, and as warner." [Ref: 48:8] "O Prophet! Truly We have sent thee as a witness, a bearer of glad tidings, and as a warner." [Ref: 33:45] In another verse Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) has been sent as a hearing/seeing type of witness – like of which was sent to Pharaoh: “We have sent to you an apostle to be a witness concerning you even as We sent an apostle to Pharaoh." [Ref: 73:15] And Prophet (sallallahu alayhi wa aalihi was’sallam) is sent to mankind: “… concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; I have been sent to all mankind and the line of prophets is closed with me.” [Ref: Muslim B4, H1062] Therefore he was sent as a witness upon mankind – of his time and to come. In another verse Prophet (sallallahu alayhi wa aalihi was’sallam) will be brought as a witness against nations that preceded him: “How then (will the sinners fare on judgment day) when We shall bring forward witnesses from within every community, and bring thee as witness (i.e. Shaheed) against them?” [Ref: 4:41] Indicating he was witnessed the deeds of nations before him. Based On Indirect Evidence Presenting Reasoned Arguments: Unfortunately the anti-Islam element employs reasoned arguments to challenge and refute the Islamic belief of; Prophet (sallallahu alayhi wa aalihi was’sallam) being sent to mankind as a hearing/seeing type of Shahid (i.e. Hadhir Nazir). It should be impressed upon them: Explicitly stated belief/practice cannot be invalidated/refuted by reasoned argument based on implicit evidence. Only way the explicitly stated belief/practice can be invalidated/refuted is if same belief/practice is abrogated with verse of Quran or a Hadith. And if you claim belief; Prophet (sallallahua layhi wa aalihi was’sallam) being sent to Jinn/mankind as a hearing/seeing type of Shahid was abrogated then burden of proof is upon the claimant to establish his claim with backing of Quran/Hadith and scholarly evidences. Conclusion: Reasoned arguments can be presented to undermine the very foundation of Islamic belief. Such arguments should not be utilised and cannot be taken seriously when they contradict explicitly stated teachings of Islam. At times a convincing explanation can be given to refute the implied argument but when such explanation cannot be forwarded due to lack of textual evidences even then there are no proper grounds to reject a Islamic belief established from explicit text of Quran/Hadith. Some arguments presented against witnessing of Prophet (sallallahu alayhi wa aalihi was’sallam) may fall into this category but belief of Hadhir Nazir should be held with confidence because a reasoned argument derived from implicit evidence cannot refute emphatic text of Quran/Hadith. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi

Introduction: Muslims believe, a witness is he/she who has seen/heard the events unfold in their presence. And it is due to this we believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness on day of judgment because he would have heard/seen the events regarding which he will be called to witness. Contrary to belief of Muslims some believe Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness without ever having seen/heard the events. And they believe to be a truthfull witness it is not fundamentally important that a person hears/sees events. Instead one can bear witness on account of being informed by truthfull person/people. They present various evidences to justify their un-Islamic notion in order to refute Islamic belief of Prophet (sallallahu alayhi wa aalihi was’sallam) being sent as a Shahid, or hearing/seeing type of witness. Please refer to the following article, it exposes the methodological error for using such evidence, here. 0.0 - Evidence Employed Anti-Islam Eliment: Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: "The Messenger of Allah said: 'Whoever performs Wudu' and does it well, then says: " أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ" eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes.'" [Ref: Nisai, B1, H148] This Hadith indicates merit of saying after Wudhu:أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ . In light of this Hadith there are Muslims who say, I bear witness none is worthy of worship except Allah and I bear witness Muhammad is His servant and Messenger. In our call to prayer (i.e. Azhan) the words narrated are – repetition ommitted -: “Allah is the Greatest! (…) I bear witness that there is none worthy of worship except Allah. (…) I bear witness that Muhammad is the Messenger Allah. (…) Come to the Prayer. (…) Come to the prosperity. (…) Allah is the Most Great. (…) None has the right to be worshipped but Allah.” [Ref: Ibn Majah, B3, H709] The Mu’azzin (i.e. caller), and Muslims generally say: I bear witness none is worthy of worship except Allah (i.e. أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا ٱلله). And also testify saying: I bear witness Muhammad is Messenger of Allah (i.e. أَشْهَدُ أَنَّ مُحَمَّدٌ رَسُولُ ٱلله). 0.1 - Anti-Islamic Reasoning Against Station Of Shahid/Shaheed: The above evidence establishes: To be a truthful witness it is not fundamental requirement to be a first hand witness. A truthful person, bearing witness to a truth, can bear witness to the truth without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted. Therefore your belief of Hadhir Nazir is refuted because it is based on principle; to be a truthful witness one must hear/see the events regarding which he will testify. 1.0 – Believing In What Allah And What Prophet Taught: Allah (subhanahu wa ta’ala) instructs the Muslims to believe in Allah (subhanahu wa ta’ala) and His Messenger (sallallahu alayhi wa aalihi was’sallam) in following verse: "Believe in Allah and His Messenger, the unlettered Prophet." [Ref:7:158] "We sent you as a witness and a bringer of good news and a warner so that they might believe in Allah and His Messenger." [Ref: 48:8/9] Other verses of Quran state Muslims are instructed to believe in Allah (subhanahu wa ta’ala), Messenger (sallallahu alayhi wa aalihi wa’sallam) and what sent down with him in form of Book: “So believe in Allah and His Messenger and the Qur'an which We have sent down. And Allah is Acquainted with what you do.” [Ref: 64:8] “O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before.” [Ref: 4:136] Part of believing in Allah (subhanahu wa ta’ala) and in Prophet (sallallahu alayhi wa aalihi was’sallam) and the Quran is to testify; there is no Ilah except Allah, and Prophet Muhammad is Messenger of Allah. 1.1 - The Witnessing Of Muslims To Ilahiyyah: Allah (subhanahu wa ta’ala) states: “Say: "What thing is the most great in witness?" Say: "Allah is witness between me and you. This Qur'an has been revealed to me that I may there with warn you and whomsoever it may reach. Can you verily bear witness that besides Allah there are other Alihah (i.e. gods)?" Say "I bear no (such) witness!" Say: "But in truth He is the only one Ilah. And truly I am innocent of what you join in worship with Him." [Ref: 6:19] In another verse Allah (subhanahu wa ta’ala) gives the instruction for correct answer: “There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise." [Ref: 3:18] In this verse there are two types of witnessing indicated: i) witnessing of Allah (subhanahu wa ta’ala) about His Ilahiyyah, ii) witnessing of angels and those who have been enriched with knowledge of Prophet Muhammad revelation (i.e. Quran). Allah (subhanahu wa ta’ala) has bore witness/testified about non-existance of another god beside Him. His witnessing is of hearing/seeing type of witness because Allah (subhanahu wa ta’ala) is all-hearing and all-seeing. The angels and men enriched with knowledge they testify/witness to it because they have been instructed to believe in Allah (subhanahu wa ta’ala) by Prophet (sallallahu alayhi wa aalihi was’sallam), and by the revealed book (i.e. Quran). And in this context the relevent words of call to prayer serves the objective of affirming one’s belief in uniqueness of Allah (subhanahu wa ta’ala). 1.2 - The Witnessing Of Muslims To Risalah: Coming to affirmation of Messenger-ship of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam). Non-Muslims recited, and in following example Thumama Bin Uthal (i.e. Sumamah bin Usal) recited the following phrase to convert to Islam: "I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle!” [Ref: Bukhari, B59, H658] And this is indication that testification of such type are mere affirmation of one’s belief in uniqueness of Allah (subhanahu wa ta’ala) and affirmation of one’s belief; Allah (subhanahu wa ta’ala) chose Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) as His Mesenger. In the following verse it is recorded that Munafiqeen bore witness that Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) is Messenger of Allah (subhanahu wa ta’ala), first Allah (subhanahu wa ta’ala) bears witness to truth of Prophet Muhammad’s (sallallahu alayhi wa aalihi was’sallam) claim of Messenger-ship, and then Allah (subhanahu wa ta’ala) states they, the Munafiqeen, are lieing:“When the hypocrites come to you: They say: "We testify that you are the Messenger of Allah." And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.” [Ref: 63:1] 2.0 – Witnessing Is Connected With Belief: Allah (subhanahu wa ta’ala) connected their witnessing/testifying with their belief, and to be precise lack of belief. The reason given why their testification is termed as lie is given in the following verse: “That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand.” [Ref: 63:3] So Allah (subhanahu wa ta’ala) rejects their statement, "We testify that you are the Messenger of Allah .", because they believed in Messenger-ship of Prophet (sallallahu alayhi wa aalihi was’sallam) and then disbelieved in Islam but continued to pretend that they are Muslims. Expressing the same differently -: Allah (subhanahu wa ta’ala) took their witnessing in meaning of belief as in: "We believe that you are the Messenger of Allah." Yet they had no belief to support their statement so Allah (subhanahu wa ta’ala) said: “And Allah knows that you are His Messenger, and Allah testifies that the hypocrites are liars.” “That is because they believed, and then they disbelieved; so their hearts were sealed over, and they do not understand.” [Ref: 63:3] This establishes that bearing witness regarding Allah (subhanahu wa ta’ala), Messengers, or anything else, or to which he/she is not, or cannot be actual eye witness, is witnessing of faith/belief of one’s belief, which we are instructed to affirm by Allah (subhanahu wa ta’ala) as Muslims. This would be similar to how the Hawariyoon of Prophet Isa (alayhis salam) testified of their belief: “And when I revealed to Al-Hawariyyun to believe in Me and My Messenger, they said: "We believe. And bear witness that we are muslims." [Ref: 5:111] 3.0 - Truthful Witness And False Witness: If a Muslim states the following believing he is first-hand witness (i.e. hearing/seeing type of witness) then he has bore a false witness: “I bear witness [as a first hand witness] that there is none worthy of worship except Allah. I bear witness [as a first hand witness] that Muhammad is the Messenger Allah.” Note the above statement is completely inaccurate because ‘truthful person’ is bearing witness as a first-hand witness to something which ‘truthful person’ isn’t first-hand witness because it entails hearing/seeing, all, creation, including Allah (subhanahu wa ta’ala), and His actions.[1] If a person states the following with full knowledge of personal belief and with intention of affirming personal belief then his witnessing is truthful: “I bear witness [with full knowledge and with intention of affirming my belief] that there is none worthy of worship except Allah. I bear witness [with full knowledge and with intention of affirming my belief] that Muhammad is the Messenger Allah.” This statement is absolutely correct because truthful witness is bearing witness about his belief inteachings of Islam. And you will agree anyone who bears witness to the Shahadatayn (i.e. two witnessing) believing he/she is first-hand witness told a odious lie and such witnessing is to be rejected. Truthful witnessing is if a Muslim bears witness to own belief. Substantiating fact is that person uttering these words does not have personal knowledge to qualify him to be a hearing/seeing type of witness hence by default it should be seen as; statement of personal belief, or in other words; witnessing of personal belief. 3.1 – Refuting The Innovated Principle Of Witnessing: The evidence which you employed only establishes there are two possibilities for being a witness when affirming Shahadatayn: i) first-hand witness, ii) bearing witness of one’s own belief. And the one who bears witness to it as a first-hand witness lies and a Muslim who does so affriming his belief in Shahadatayn can only bear witness truth. I quote: “To be a truthful witness it is not fundamental requirement to be a first hand witness.” Your statement is clearly against established and reasoned position because even witnessing of Shahadatayn is first-hand witnessing. Undeniably, to be a truthful witness, one must be first-hand witness regarding events which he/she testifies of. I quote: “A truthful person, bearing witness to a truth, can bear witness to the truth, without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted.” First of all this principle is batil (i.e. false) because there is no corraborating evidence to establish this. And the evidence you used does not support it and this was sufficiently demonstrated. Any person, truthful/liar, can bear witness to a truth, such as Shahadatayn, without being first-hand witness and their testimony would be truthful becausee it is of person’s belief. 3.2 – Failure Of Principle – Truthful Witnesses Bearing Witness To Truth: Your principle was interpreted in light of the evidences you employed but your objective was to use this, unestablished/unsubstantiated, principle to negate the validity of Islamic belief of Hadhir Nazir. And this can only be done if your, unestablished/unsubstantiated, principle is for general use, so lets address this principle of yours:“A truthful person, bearing witness to a truth, can bear witness to the truth, without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted.”A Hadith records, Prophet (sallallahu alayhi wa aalihi was’sallam) told: “A Prophet will come on the Day of Resurrection accompanied by one man, and a Prophet will come accompanied by two men, or more than that. Then his people will be called and it will be said to them: ‘Did this one convey the message to you?’ And they will say: ‘No!’ It will be said to him: ‘Did you convey the message to your people?’ and he will say: ‘Yes.’ It will be said to him: ‘Who will bear witness for you?’” [Ref: Ibn Maajah, B37, H4284] This is completely against your principle which states, witnessing of a truthful person, bearing witness to a truth, without being first-hand witness is truthful, and is to be accepted. Yet this Hadith establishes that a truthful witness, a Prophet of Allah (subhanahu wa ta’ala), who had heard/seen the events as first-hand witness does, testifies in court of Allah (subhanahu wa ta’ala), that he delivered the Message entrusted to him. But Allah (subhanahu wa ta’ala) the all-knower and all-seer enquires: “Who will bear witness for you?” And in response he would say: “Muhammad and his ummah!” Note when Allah (subhanahu wa ta’ala) didn’t accept the testimony of a Prophet who had witnessed events he testified about how can you even contemplate He would accept testimony of people who were not first-hand witnesses to the events? According to your principle if testimony is to be accepted then Allah (subhanahu wa ta’ala) should readily accept the testimony of Prophet against his own Ummah. Not only the mentioned Prophet meets all the criterias metnioned in your principle but exceedes the requirement of your principle because he is actual witness. This proves your principle is invalid. 3.3 - A Valid Counter Argument And A Response: You could expand your principle to add the underlined: “… despite this his witnessing will considered truthful and is to be accepted if he is not a party in dispute.” And then argue; he was a party therefore his witnessing was rejected but if he wasn’t a party then even if the mentioned Prophet wasn’t actual witness his testimony will be accepted, and this argument is respectable but your selective application of correct principles isn’t. Firstly, In another article, linked, it was established witnessing required to establish a criminal act is of hearing/seeing type. You cannot apply some of court precedure and reject others after all judgment day is the grandest court to be established to judg disputes. Disputant being unable to bear witness in his/her own defence is to be taken with criteria that truthful witness is one who bears witness of events which has been seen/heard by witness. Secondly, Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) is mentioned in Quran as, just/balanced Ummah, as such Ummah will be asked to bear witness in defence of the mentioned Prophet: “’Did this one convey the message to his people?’ They will say: ‘Yes!’ It will be said: ‘How did you know that?’ They will say: ‘Our Prophet came to us and told us that the Messengers had conveyed the message.’” [Ref: Ibn Maajah, B37, H4284] The just nation, the balanced nation of last and final Prophet (sallallahu alayhi wa aalihi was’sallam) will bear witness in defence of the mentioned Prophet. And I quote: “A truthful person, bearing witness to a truth, can bear witness to the truth, without having seen/heard the events to which he bears witness, despite this his witnessing will considered truthful and is to be accepted [if he is not a party in dispute].” Now if your principle conformed to teaching of Islam then Allah (subhanahu wa ta’ala) would have accepted their testimony. 3.4 – Prophet Muhammad Bears Witness: But instead Allah (subhanahu wa ta’ala) will ask them, how do you know this Prophet delivered the message and they will say Prophet (sallallahu alayhi wa aalihi was’sallam) had informed them. Then Prophet (sallallahu alayhi wa aalihi was’sallam) will be called to bear witness in defence of the mentioned Prophet and he will bear witness – as mentioned in following Hadith: “So, I and my followers will stand as witnesses for him.” [Ref: Bukhari, B55, H555] Note the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will bear witness first and then RasoolAllah (sallallahu alayhi wa aalihi was’sallam) will bear witness over his own Ummah: “That is the words of Allah, ‘Thus We have made you a just (and the best) nation.’ He said: Just, so that you will be witnesses over mankind and the Messenger will be a witness over you.” (Ref: 2:143) [Ref: Ibn Maajah, B37, H4284] This establishes that if your principle was valid then witnessing would have stopped at the Ummah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) because Allah (subhanahu wa ta’ala) states Ummah as whole is upon justice and balance. Conclusion: We Muslims bear witness to Ilahiyyah and Risalah of RasoolAllah (sallallahu alayhi wa aalihi was’sallam) because this is teaching of Allah (subhanahu wa ta’ala) taught by Prophet (sallallahu alayhi wa aalihi was’sallam) and it also is Prophetic Sunnah. A truthful witness in Shar’ri terms is one who has seen/heard the events to which he bears witness about. To be an eye witness over the Shahadatayn the requirement is; an individual is able to see/hear all and testify, I bear witness none is worthy of worship except Allah, and be witness of Allah (subhanahu wa ta’ala) appointing Prophet (sallallahu alayhi wa aalihi was’sallam) as His Messenger and this is impossible. The only possibility, believable, and true understanding of Shahadatayn is that a person is bearing witness to his/her own belief by saying, أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ. And this witnessing is of first-hand witness. And witnessing is connected with belief as the verses 63:1/3 demonstrate and therefore saying, I testify, is akin to saying, I believe. Wama alayna ilal balaghul mubeen. Muhammed Ali Razavi Footnote: - [1] The reason behind this is that to be witness to Wahdaniyyah (i.e. Oneness) of Allah (subhanahu wa ta’ala) as mentioned in, أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ , one must be aware of, all, creation to testify as a first-hand witness. Witness on actions of Allah (subhanahu wa ta’ala) because if one claims that he is first-hand witness then he must have been witness upon the event of Prophet (sallallahu alayhi wa aalihi was’sallam) being confered with the role of Messenger of Allah.