Abu Dawood and At-Tirmidhi narrated that Al-Waleed bin Ubadah bin Al-Samit said: I entered upon Ubadah while he was ill and I felt that death was near. So I said: “O my father, advise me and strive for me.” He said: “Sit me up.” When they sat him up, he said: “O my son, you will not taste the sweetness of faith and you will not reach the true knowledge of Allah until you believe in in Al-Qadar- all of it-its good and its bad.” I said: “O my father, how can I know what is good in Al-Qadar and what is bad?” He said: “You should know that what has come to you could not miss you, and that what has missed you could not come to you.” O my son, I heard the Messenger of Allah, peace and blessings be upon him, say: 'Verily the first of what Allah created was the Pen. He said to it: Write. So it wrote what will be until the Day of Judgment.' O my son, if you die not believing in this, you will enter Hell.”
This situation is evidence of the companions of the Messenger of Allah, peace and blessings be upon him, being keen to instill certainty in the hearts of their children. Certainty is the belief that does not hold any doubt and does not need experience. Al-Jurjani defined it by saying: Certainty is to believe in something as it is, with the belief that it cannot be otherwise, in accordance with reality, and not subject to change. (1) Certainty, in this sense, is one of the most important qualities that preachers of Allah's call in Islamic civilization possessed.
Certainty is the key to guidance, knowledge, and clarity. Whoever is certain of his Lord, Allah will guide him to the straight path.
Why was Islamic civilization keen to establish certainty in Allah among its preachers?
First: Certainty is a sign of faith. One of the pillars of faith is to believe in Al-Qadr (predestination), its good and its bad. Belief in Al-Qadr means the certainty that Allah has decreed things in the past and knows that they will occur at known times and in specific attributes. (2) Islamic civilization cared for raising its preachers with this certainty. This is evidenced by what At-Tirmidhi and Ahmad narrated from Abdullah bin Abbas who said: I was seated behind the Messenger of Allah, peace and blessings be upon him, and he turned to me and said, “O young man, be mindful of Allah and Allah will protect you. Be mindful of Allah and you will find Him in front of you. Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity. The Pen has already dried with what would take place. If all the creation wanted to benefit you with something that Allah did not decree for you, they would not be able to. And if they wanted to harm you with something that Allah did not decree for you, they would not be able to.” This hadith calls for raising the youth on the meanings of certainty in Allah, watching Him, and being dependent on Him.
Second: Certainty is the key to guidance, knowledge, and clarity. Whoever is certain of his Lord, Allah will guide him to the straight path and reveal the truths of the signs to him. Allah says, “We have shown clearly the signs to a people who are certain [in faith].” (Al-Baqarah: 118) Ibn Al-Qayyim said: All the stages of the travelers are opened by love and certainty, and they produce every righteous deed, beneficial knowledge, and straight guidance. (3)
Third: Certainty is the way to benefit from the signs. Allah only opens His treasures to the true believers. Allah says, “And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain [in faith].” (Al-Jaathiyah: 4) And He says, “And on the earth are signs for the certain [in faith].” (Adh-Dhariyat: 21)
The Prophet relied on the stories he narrated about the earlier believers to instill certainty in the hearts of his companions.
Fourth: Certainty makes difficulties easy, achieves steadfastness, and promises victory. In the the Musannaf of Ibn Abi Shaybah, it is narrated that Abu Dharr Al-Ghifari did not have a child who remained alive. People consoled him, and he said: “We praise Allah who takes them from us in the vanishing world and saves them for us in the remaining world.” (4) Certainty helped him with patience and steadfastness. Certainty even achieves tranquility and peace. Mansur bin Abdullah said: “When the believing servant achieves the reality of certainty, affliction becomes a blessing for him, and trial a grant.” (5) When certainty strengthens in the heart, it fills it with courage and boldness, and difficulties and pains become insignificant. But a person with weak certainty is hesitant and doubtful about everything he does. This type of preacher can be more harmful to the call than others because he surrender, take the easy way, and weakens in many life situations, which he should not.
Fifth: Certainty is the way to leadership in religion. Ibn Al-Qayyim said: “I heard Sheikh Al-Islam Ibn Taymiyyah say: 'With patience and certainty, leadership in religion is attained.' Then he recited: 'And We made from among them leaders guiding by Our command when they were patient and [when] they were certain of Our signs.' (As-Sajdah: 24)” (6)
Sixth: Certainty drives to work and advocacy activity. This is Mus'ab bin Umair, who was the most pampered boy in Mecca among his parents. He was known in Mecca for his beautiful clothes and pleasant fragrance. Allah blessed him with Islam, so he was among the first converts. When the people of Madinah asked for a teacher and preacher, the Messenger of Allah, peace and blessings be upon him, sent him. He lived among them as a preacher and educator and exerted extraordinary efforts until Islam entered every house in Madinah. He was not distracted by the world and its pleasures from his mission, which he was certain of its fruit and good outcome. It is narrated that he was killed on the day of “Uhud” and left nothing but a small cloth. If they covered his head with it, his feet would appear, and if they covered his feet with it, his head would appear. Thus, the Messenger of Allah, peace and blessings be upon him, said: “Cover his head with it (cloth), and put some rushes over his feet.” (7)
Nurturing certainty in Allah is a necessary trait for preachers until their belief is completed in their souls, reassuring their hearts.
If instilling certainty in preachers about Allah is crucial for civilizational development, what means did Islamic civilization employ to nurture this certainty in preachers?
First: Seizing life situations. This is exemplified by the Prophet Muhammad (peace be upon him) when `Adi bin Hatim came to him and found a man complaining of poverty and another of robbery (by highwaymen). The Prophet said, “Adi! Have you been to Al-Hira?” I said, “I haven't seen it.” He said, “If you should live for a long time, you will certainly see that a lady in a Howdah traveling from Al-Hira will (safely reach Mecca and) perform the Tawaf of the Ka`ba, fearing none but Allah. If you should live long, the treasures of Khosrau will be opened (and taken as spoils). And if you should live long, you will see that one will carry a handful of gold or silver and go out looking for a person to accept it from him, but will find none to accept it from him.” Adi said, “(later on) I saw a lady in a Howdah traveling from Al-Hira till she performed the Tawaf of the Ka`ba, fearing none but Allah. And I was one of those who opened (conquered) the treasures of Khosrau, son of Hurmuz. If you should live long, you will see what the Prophet (ﷺ) had said: 'A person will come out with a handful of gold.'” (8)
The Prophet (peace be upon him) seized the moment when Adi came to him to instill certainty in his heart. There are many other prophetic situations with his companions where he spoke of the glad tidings of the victory and establishment of Islam, instilling certainty in their hearts and in the hearts of those who come after them until the Day of Judgment. (9)
Additionally, the preachers in Islamic civilization utilized life situations to instill certainty in people. For instance, al-Rabi' ibn Abi Salih narrated: “I visited Sa'id ibn Jubayr when he was brought to Al-Hajjaj. A man cried, so Sa'id asked him: 'What makes you cry?' The man replied: 'What has happened to you.' Sa'id said: 'Do not cry. It was known to Allah that this would happen.' Then he recited: 'No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah, is easy.' (Al-Hadid: 22)” (10)
Second: Utilizing historical stories. Al-Bukhari narrated that Khabbab ibn Al-Arat said: “We complained to Allah's Messenger (ﷺ) (of the persecution inflicted on us by the infidels) while he was sitting in the shade of the Ka`ba, leaning over his Burd (i.e. covering sheet). 'Do you not ask Allah for help for us? And do you not pray to Allah for us?' He said, 'Among the nations before you a (believing) man would be put in a ditch that was dug for him, and a saw would be put over his head and he would be cut into two pieces; yet that (torture) would not make him give up his religion. His body would be combed with iron combs that would remove his flesh from the bones and nerves, yet that would not make him abandon his religion. By Allah, this religion (i.e. Islam) will prevail till a traveler from Sana (in Yemen) to Hadrarmaut will fear none but Allah, or a wolf as regards his sheep, but you (people) are hasty.'”
The Prophet (peace be upon him) used historical stories of past believers to nurture certainty in his companions, strengthening their hearts to remain steadfast and continue preaching.
A preacher whose heart is filled with certainty enjoys complete trust in his Lord, strength in himself, determination, and high ambition in his work.
Third: Parental education. In this method, the parent instills certainty in their child’s heart, forming the foundation for his future preaching. An example of this is what was reported about Muhammad ibn Al-Hasan ibn Nasr Al-Susi, who said: Prices soared in our country, so I told my father: “Buy us food, as I see prices rising.” He said, “Call the servant,” So I called her. He said, “Measure the wheat we have.” Muhammad said, “I thought he was buying more for us. The servant informed him that we had eighty measures of wheat. He told her to take it to the market and sell it. The servant did so. Then he told me: “My son, if your reliance is on what is in your hands, you are not among those who rely on Allah. Do not have little certainty. Whoever relies on Allah is sufficient for him.” (11)
Fourth: Self-education. This is where the preacher strives to acquire the attribute he desires. For instance, Abu Bakr ibn Abi Dunya narrated that Khalid ibn Ma’dan said: “Learn certainty as you learn the Quran until you know it well, for I am learning it.” (12)
Fifth: Supplication. The Prophet (peace be upon him) often prayed for certainty. Abdullah ibn Umar reported that the Prophet (peace be upon him) rarely left a gathering without reciting these prayers for his companions: “O Allah, apportion to us such fear as should serve as a barrier between us and acts of disobedience; and such obedience as will take us to Your Jannah; and such as will make easy for us to bear in the calamities of this world.” (13) Abu Yazid Al-Madaini reported that Abu Bakr Al-Siddiq's supplication was: “O Allah, grant me faith, certainty, health, and intention.” (14)
From the above, it is clear that nurturing certainty in Allah is a crucial trait for preachers. It completes their faith, calms their hearts about what Allah has decreed, and makes them long for what He has prepared for them. This makes hardships easy for them and worldly desires insignificant in their eyes.
A preacher whose heart is filled with certainty enjoys complete trust in his Lord, strength in himself, determination, and high ambition in his work. He does not compromise on rights and duties, does not dispute over positions and prestige, and firmly believes that the truth will prevail and falsehood will be defeated. Thus, he does not despair or slacken in any effort he exerts for his religion and preaching until he achieves his goal.
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(1) Al-Jurjani Definitions (259).
(2) Healing The Sick in Fate and Destiny, Ibn Qayyim Al-Jawziyya (1/29).
(3) Key To the House of Happiness, Ibn Qayyim Al-Jawziyya (1/436).
(4) The Musannaf of Ibn Abi Shaybah (7/124).
(5) Al-Risala al-Qushayriyya, p. 322.
(6) Stations of the Seekers (2/153).
(7) Narrated by Al-Bukhari (4047).
(8) Narrated by Al-Bukhari (3595), and Muslim (1016).
(9) Refer to the book: Auspices of the Ultimate Victory of Islam, Dr. Yusuf Al-Qaradawi.
(10) Siyar A'lam al-Nubala', Al-Dhahabi (4/337).
(11) The Gardens of Souls in The Layers of Kairouan and Ifriqiya Scholars, by Abu Bakr Al-Maliki (2/398), and refer to: Tartib al-madarik, by Al-Qadi 'Iyad (6/36).
(12) History of Damascus, Ibn Asakir (16/198).
(13) Narrated by At-Tirmidhi (3502), and Al-Nasa'i (10234).
(14) The Lives of the Companions, Al-Kandhlawi (3/186), and refer to: Kanz al-Ummal (2/672).
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