On Being a Witness

"I bear witness that there is no god but God, and I bear witness that Muhammad is God's messenger."

For a Muslim, this is the most self-evident statement. How many times a day do we say this - in each formal prayer, when hearing amazing or disturbing news, when sensing some danger, for reassurance, to regain composure? And we want to make sure that this is the last word we say before we die. But how many times do we reflect on the meaning? What does it mean to be a witness?

The Arabic word shahida, to be a witness, literally means to be present, to experience. A witness in court is asked what he or she saw and experienced and then cross-examined for clarification. If we were cross-examided about the testimony of faith, how would we fare? What is our testimony based on?

For many a Muslim it would be more appropriate to say, "I bear witness that my parents or teachers said, there is no god but God ..." For many others it takes a lifetime of struggle and search to gradually discover God's unity and presence in creation, in history and in our own lives, to be increasingly able to describe their experience of being sustained, saved, tested and challenged. Again others become aware of that unique moment of encounter that is described as the "Primordial Covenant" between the self and the Creator - as a distant memory from a time before creation, in silent meditation or in a sudden insight into the essence of our being. Being a witness is one of the prophetic tasks. On the verbal level, this implies teaching, warning of the bad consequences of bad actions both with regard to individuals and society, and conveying a message of comfort and hope to those who suffer and to the salihin, those who make an effort for justice, understanding and peace beyond the recognition and appreciation they may opr may not get in their lifetime. On the practical level, it implies giving a guiding example by acting in accordance with one's own teachings. I consciously say this in the present tense because the prophetic examples have been handed down to us to be a source for our own orientation and because the knowledgeable and scholarly men and women of our own time are supposed to be heirs of the prophets. Ultimately, prophetic persons are to be witnesses on the Day of Judgement - against those who distorted what they stood for, and in favour of those who translated their ethics into their own lives. Our testimony is therefore twofold: for God's unity and uniqueness, and for the prophetic vision of humankind as working together for a balanced and peaceful world.

As I am writing this sitting in Jerusalem, I am painfully aware that the Arabic word shahid, witness, is today often used in a rather narrow sense as a technical term that is applied almost exclusively to men and women who were killed defending their values, and even misused for highly questionable purposes. Of course, as in any other religion, martyrs are highly respected for being witnesses even a the cost of their own lives. Included are, according to statements by the Prophet Muhammad, people who die while travelling in search of knowledge, while trying to help in case of a disaster, or while combatting a serious disease.

But the original meaning of the term is much wider than that. We must not forget that the time and place for us to be a witness is life, plain and ordinary everyday life, with our words and actions that express the values we believe in. Thus, for instance, the Prophet said, "The honest businessman is in the company of the witnesses on the Day of Judgement." God is ar-Rahman. If we believe in God's mercy, let us be merciful to our fellow human beings, to animals and to plants. God is al-'Adl. If we believe in God's justice, let us be just even if the healthy measure of self-criticism that goes with it can feel embarrassing at times. God is al-Hakim. If we believe in God's wisdom, let us be wise by learning from our past, confronting the challenges of the present in a meaningful way and developing a balanced, responsible perspective for the future. God is al-Mu'min. If we believe in God's faithfulness, let us be faithful and trustworthy in the greater and smaller matters of our everyday dealings, with our actions matching our words. God is al-Ahad. If we believe in God's oneness, let us work each at our manifold selves to become sincere and authentic, let us work together at integrating the various professional, religious, ethnic and cultural groups into one society that truly deserves the name human, and at preserving the unity of creation by respecting each species and its right to exist and desisting from exploiting and destroying them.

And struggle for His sake with a true effort. He has chosen you and has not imposed on you difficulties in religion, the attitude or your father Abraham. He called you "Surrendering to God" beforehand and now in this (revelation), that the Messenger may be a witness for you and that you may be witnesses for the people. Therefore establish prayer, give the poor-due and hold fast to God. He is your Protector. What a good Protector and Helper He is!

There is no god but God. Glory be to the Sovereign, the Holy.
There is no god but God. Glory be to the Mighty Friend, the One Who Sets Things Right.
There is no god but God. Glory be to the Kind, the Merciful.
There is no god but God. Glory be to the Forgiving, the Farsighted.
There is no god but God. Glory be to the Generous, the Wise.
There is no god but God. Glory be to the Strong, the All-Encompassing.
There is no god but God. Glory be to the Gentle, the Aware.
There is no god but God. Glory be to the Independent, the One Who Is Worshipped.
There is no god but God. Glory be to the Forgiving, the Loving ....
There is no god but God. Glory be to the Living, the Self-Subsisting.
There is no god but God. Glory be to the Creator, the Fashioner.
There is no god but God. Glory be to the High, the Great.
There is no god but God. Glory be to the One, the Only.
There is no god but God. Glory be to the Faithful, the Protector.
There is no god but God. Glory be to the One Who Takes Account, the Witness ...
There is no god but God. Noah is the one saved by God.
There is no god but God. Abraham is God's friend ...
There is no god but God. Moses is the one with whom God conversed ...
There is no god but God. Jesus is spirit from God.
There is no god but God. Muhammad is God's messenger.

The supplication is part of Du'a Ganj al-'Arsh.

(c) Halima Krausen, 2006