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P3 "شروط لا إله إلا الله The Conditions Of Lā-Ilāha-Ilallāh" :

The testimony of faith (Shahādah)

The Meaning of “Lā-Ilāha-Ilallāh”

The testimony of faith (Shahādah) means, “There are no gods or objects of worship which have the right to be worshipped except Allāh.” It is built upon two fundamental pillars; the first which encompasses an absolute rejection and negation (Nafī) of the presence of others gods which are worthy to be worshipped which is represented by the statement, “There is no god…” The second pillar encompasses the concept of confirmation (Ithbāt) that the only one worthy to be worshipped is Allāh (swt) alone which is represented by the statement, “…except Allāh (swt).”

We have the following observations to be made regarding the above definition of the Shahādah;

Firstly: Whoever fulfils the side of negation solely without confirmation is not a true believer. And conversely, whoever fulfils solely the side of confirmation without negation is also not a true believer. A person can only be a true believer if he has both aspects of negation and confirmation present at the same time in their ‘Aqīdah (belief), speech and actions, outward and inner.

As Allāh (swt) mentions regarding the companions of the cave,

وإذ اعتزلتموهم وما يعبدون إلا الله فأووا إلى الكهف

“When you separate from them and the things they worship other than Allāh, betake yourselves to the Cave.”[1]

The companions of the cave expressed both aspects of rejection and confirmation together, to detach themselves from the disbelievers and whatever they worshipped in terms of false gods instead of Allāh (swt). They did not reject to worship Allāh (swt) since He (swt) is the only One worthy of being worshipped and to Him is the sole right for all obedience and worship.

Similarly Allāh (swt) said regarding the Prophet Ibrāhīm (as),

وإذ قال إبراهيم لأبيه وقومه إنني براء مما تعبدون . إلا الذي فطرني فإنه سيهدين

“Behold! Ibrāhīm said to his father and his people: ‘I indeed free myself of what you worship. (I worship) only He who made me, and He will certainly guide me.’”[2]

And Allāh (swt) has mentioned that Ibrāhīm (as) said,

أفرأيتم ما كنتم تعبدون . أنتم وآباؤكم الأقدمون . فإنهم عدو لي إلا رب العالمين

“Do you see that which you have been worshipping, you and your fathers before you? For they are (all) enemies to me except the Lord and Cherisher of the Worlds (Allāh).”[3]

In the previous ayāt, we find that the Prophet Ibrāhīm (as) is publicly proclaiming his enmity and disassociation from all the other false gods which his people worshipped, and then following that, confirming his worship of Allāh (swt) who is the only One worthy to be worshipped.

These verses of the Qurān and others beside them, show that the previous mushrikīn (idolators) used to worship Allāh (swt); however they used to associate and take others partners besides Him. Hence, if Ibrāhīm (as) only declared his complete rejection (barā’) of all that the Mushrikīn had worship without making exception for the Creator (swt), this would imply that Ibrāhīm (as) was rejecting Allāh (swt) as well. However, as we mentioned, Ibrāhīm (as) was clear in his assertion that he is free from all that they took as objects of worship besides Allāh (swt).

Secondly: In the definition we made mention, ‘…have the right…’ The purpose of this statement is to exclude all those false gods which are worshipped instead of Allāh (swt) devoid of any of the attributes which grant them the right to be worshipped. They neither have the ability nor the functions to be included as gods encompassing the essence of Ulūhiyyah (divinity) which would afford them the right to be worshipped instead of, or along side Allāh (swt). Some one may claim that we do find other gods and Tawaghīt present which are worshipped besides Allāh (swt), how can we answer such an assertion? We say, you are correct that there are many things which are worshipped besides Allāh (swt). However, each and every one of these objects do not have the attributes nor the qualities to be considered as objects of worship. In fact they are being worshipped fallaciously. Allāh (swt) has all the attributes and the functions of Ulūhiyyah such as Creating, Providing, giving life and taking it etc. which designates Him to have the sole claim for worship and subsequently, the only One we must direct all our acts of worship to.

Thirdly: The definition of the Shahādah we stated illustrates the falsity of accepting the understanding which unfortunately most of the Muslims have today, that, ‘There is no god but Allāh,’ solely means there is no Khāliq (Creator), no Dār (Harmer), no Nāfi (Benefitter), no Rāziq (Provider), no Mumīt (causes death), no Muhyī (cause life) and no Mālik (Sovereign) except Allāh (swt). This definition, even though it may be partially correct from the angle that Allāh (swt) is the One and only who is described by all these Names and Attributes, it does not encompass the essence of what the Shahādah was intended. The evidence for this is that the Mushrikīn of old used to confirm such facts and affirmed that Allāh (swt) had these attributes and never once did they disagree with the Prophets (as) in this matter. However, their dispute with the Prophets was regarding who was worthy of being worship and for that reason, they would offer worship to their gods and idols besides Allāh (swt) despite being in full knowledge that Allāh (swt) was al-Khāliq (the Creator), and al-Mālik (Sovereign)!

In spite of this belief in Allāh (swt) they were still considered Mushrikīn (associators) and Kuffār (disbelievers) who were deserving of being fought against by the Prophets and the messengers (as).

As Allāh (swt) says in the Qurān,

ولئن سألتهم من خلق السماوات والأرض ليقولنَّ الله

“If you ask them, who is it that created the heavens and the earth. They will certainly say, ‘(Allāh)’”[4]

And He (swt) also said,

قل لمن الأرض ومن فيها إن كنتم تعلمون سيقولون لله قل أفلا تذكرون

“Say: ‘To whom belong the earth and all things therein if you know?!’ They will say, ‘To Allāh.’ Say: ‘Yet will you not receive admonition?’”[5]

Subsequently, any person who takes the Shahādah believing that it only carries the above meaning has not understood the Shahādah correctly as ordered by Allāh (swt) and His messenger Muhammad (saw); and this testimony will not benefit him in the Hereafter and there is no doubt that they will remain amongst the disbelieving folk.

Fourthly: The testimony of faith also comprises the complete Tawhīd in all its forms namely, Tawhīd al-Ulūhiyyah (the Oneness in Divinity), Tawhīd al-Rubūbiyyah (Oneness in Lordship) and Tawhīd al-Asmā’ was-Sifāt (Oneness in Names and Attributes).[6]

Fifthly: What we see nowadays is that many people including the Tawaghīt have memorised the testimony of faith (Shahādah) as we have defined previously, such that if one were to ask them regarding the meaning of such a testimony they would reply swiftly, without hesitation that, ‘there is no one worthy of worship except Allāh (swt)!!’ They bring forth such a definition without correctly pondering upon what it means nor considering the consequences and duties attached with it. They give you such a response whilst simultaneously worshipping other gods besides Allāh (swt); they answer whilst they themselves are objects of worships besides Allāh (swt); they respond by words only, devoid of meaning, such that they can deflect and protect themselves from the attacks or accusations of ignorance by others.

The example of such people is like the one who states the Shahādah but does not understand what he is saying or like the one who states it but does not undertake any of its duties or obligations. The mere statement of the Shahādah will be of no benefit for such people, nor for the one who has simply memorised it, nor will it protect them from the accusation of others in this life and the hereafter.

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[1] Al-Qurān, Surah al-Kahf 8:16

[2] Al-Qurān, Surah az-Zukhruf 43:26-7

[3] Al-Qurān, Surah ash-Shua’ra 26:75-77

[4] Al-Qurān, Surah al-Luqmān 31:25

[5] Al-Qurān, Surah al-Mu’minūn 23:84-85

[6] The false claimants to Salafiyyah (who are really the Scholars of Irjā’) claim that the callers to Tawhīd of this age have invented a fourth division of Tawhīd which they call Tawhīd ul-Hākimiyah (Oneness is Ruling / Judgement). My answer is that this false allegation is full of lies and deceptions for the following reasons: firstly, this type of Tawhīd which is known as Tawhīd al-Hākimiyah is correct and one’s Īmān cannot be complete except by believing in it. It essentially means making Allāh (swt) One in matters relating to ruling and legislation. To Allāh (swt) belongs the right to ordain the destiny and the right to lay down legislation. Nothing from creation can associate themselves with Allāh (swt) in these matters. In the way that the creation and managing of all things is for Allāh (swt) alone, similarly, all matters of judgement and command is for Allāh (swt) alone. This definition of Tawhīd al-Hākimiyah is derived from numerous clear-cut, unambiguous evidences; for example when Allāh (swt) says, “The command is for none but Allāh. He has commanded that you worship none but He: that is the right religion, but most men do not understand” [Surah Yusuf 12:40], and He (swt) says, “Nor does anybody share with His Command” [Surah Kahf 18:26] and He (swt) said, “(Where) Allāh commands, there is none to put back His Command” [Surah ar-Rad 13:41] and He (swt) said, “Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allāh” [Surah al-Maida 5:51] and He (swt) said, “For Allāh commands as He pleases” [Surah Maida 5:1] and He (swt) said, “Whenever you differ in a matter, the final decision is with Allāh (swt)” [Surah al-Shura 42:10] and He (swt) said, “No! By your Lord, they can have no (real) Faith, until they make you the judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction.” [Surah an-Nisa’ 4:65]. And it is reported in a Sahīh Hadīth that the Prophet (saw) said, “Allāh (swt) is the Judge and to Him (alone) returns the judgement.” These are but a few of the numerous texts which indicate and provide evidence for Tawhīd al-Hākimiyah. Whosoever rejects this type of Tawhīd rejects Īmān (belief) in its totality and disregards the Qurānic injunctions we have mentioned above. Secondly, none of the scholars who speak about Tawhīd al-Hākimiyah necessitate that it is made a compulsory fourth category in addition to the three agreed upon. In fact the concept of al-Hākimiyah transcends all three levels, with aspects of it relating to Ar-Rubūbiyah, some to Al-Ulūhiyyah and also to al-Asmā’ wa-Sifāt. However, we must note that when the Shirk of legislating by other than what Allāh (swt) has revealed and arbitrating to the laws and orders of the Tawaghīt, becomes widespread amongst this Ummah it becomes incumbent upon the Muslims to warn and highlight this aspect of al-Hākimiyah to their fellow brethren. One can equate the statement of saying, ‘Tawhīd al-Hākimiyah’ to those who call the people to be aware of ‘Tawhīd ul-Talab wa Dua’ (Oneness of seeking help from and asking Allāh (swt) alone), or the ‘Tawhīd of Mahaba wa Tā’ah’ (Oneness of loving and obedience to Allāh (swt) alone) amongst other examples whenever you find the Muslims disregarding these aspects of Tawhīd and instead associating with Allāh (swt) in these actions. This is indeed the correct way the ‘Ulemā’ have explained this. However, we never found a single scholar charge others that by stating these types of Tawhīd one is bringing an additional fourth or fifth type of Tawhīd and newly innovating in this matter. Rather the one who brings such terms relating to Tawhīd does so to give importance of the matter in view of the lack of knowledge of the people and their need to realise these fundamental aspects of the Deen. If this is the real intent and purpose then there is no harm in mentioning it as a separate category. Indeed, many of the people in our day and age when you tell them, ‘Do not forget Tawhīd al-Ulūhiyah’ do not understand what you mean. However, if you explain it a different way making mention of its details such as saying, ‘Be mindful of Tawhīd ud-Dua (petition) wa Talab (asking)’ or ‘Be mindful of Tawhīd ul-Mahaba (love) and that Allāh (swt) is the only One we are allowed to love for His own sake’ one finds it easier to understand and appreciate. This is the same reason why people make mention of Tawhīd al-Hākimiyah to remind the people that the rule and judgement is for Allāh (swt) alone and He has no partners in it. If you understand the matter in this way, then you can realise the grave mistake which befalls the scholars of Irjā’ who wish to lessen the importance of this aspect of Tawhīd and Īmān. They wish to deceive the people telling them that the crimes that the Tawaghīt in charge over our countries in changing the law and order from that of Allāh’s (swt) Shari’ah to the law of Kufr (disbelief) is not so great that it affects one’s Tawhīd and Īmān, nor does it affect one’s Aqīdah as such actions do not fit into one of the three divisions of Tawhīd, nor is there any such thing as Tawhīd al-Hākimiyah; consequently, one is not allowed to declare such people disbelievers making takfīr upon them! Unfortunately, such persons do not do this for the purpose of sincerely seeking the truth but rather do so to argue on behalf of the tyrants in charge over our countries; lessening their crimes and beautifying their condition in the eyes of the people. And if you ever seek such people, you can almost guarantee to find them perched at the gates of the rulers vying for any scraps or morsels which are tossed at them. At this juncture I would like to mention, by way of example, that on one occasion I was in the company of one of those ‘Ulemā’ of Irjā’ and I warned him from what I termed, “Ash-Shirk ul-Qusūr” (associating the palaces as partners besides Allāh (swt)). He did not rest except to reject such a notion asking, ‘Where did you bring this type of Shirk from?... What is your evidence stating it?... We only know about ash-Shirk ul-Qubūr! Not a single of our scholars have ever made mention of that type of Shirk!’ So I responded by asking him where does he get his evidence to back up the concept of Shirk ul-Qubūr (the associating with Allāh (swt) which takes place at the graves). He answered, ‘When people begin to worship the graves from the angle of asking assistance, blessings or making dua’a at them then they are committing association (shirk) and therefore we call it Shirk ul-Qubūr’. I told him that he spoke the truth and that he should apply the same principal for the palace. He replied, ‘How do people worship the palaces so that we can call it a form of Shirk?’ I replied that the palaces are worshipped besides Allāh (swt) because the people refer and arbitrate to the laws and orders which emanate from them and their inhabitants, instead of the Law of Allāh (swt). And that it is worshipped besides Allāh (swt) by people making allegiance (Walā’) to it and its tyrannical inhabitants and protecting them, come what may, until they die. It is worshipped from the angle of the people’s fear and dread of both it and its inhabitants; some people even fear the palace more than they fear their graves! It is also worshipped by those sick hearted people whose hearts are inclined towards it in the hope that they can get some paltry material benefit. Just think for a moment about the statements we hear from the general public and the media which talk about, ‘the guards of the palace’, ‘the soldiers of the palace’, ‘the servants of the palace’, ‘that we should offer our allegiance and obedience to the palace’, ‘this is what the palace has decided’, ‘the peace and security of the palace.’ Such terms, if we were to truly investigate their meanings we would find the stench of Shirk permeating through such words! Everything we have mentioned is from the actions of Shirk when one directs them to or alongside other than Allāh (swt).