|
By Shaykh Saalih ibn Fawzaan al-Fawzaan Annotations by: Abu Aaliyah Surkheel ibn Anwar Sharif Published and Distributed by Message of Islam, TW 59 YX UnitedKingdom.
TRANSLATOR’ S PREFACE Indeed all praise belongs to Allaah, we praise Him, seek His aid and seek His forgiveness. We seek refuge in Him from the evil [whisperings] to our souls and from our evil actions. Whosoever Allaah guides, none can misguide, but whosoever He leaves to stray, none can guide that person aright. I bear witness that none has the right to be worshiped except Allaah alone, without any partner; and I bear witness that Muhammad sallallahu alaihi wasallam is His Slave and Messenger. To continue: Allaah the Exalted said: “So have knowledge of la ilaaha illallaah; that none has the right to be worshiped except Allaah; and ask forgiveness for your sins and for the sins This is, by Allaah’s Grace, a translation of the Arabic book: Laa illaaha illallaah; its Meaning, its Requirements and its Effects Upon the Individual and the Society, by the esteemed scholar, Shaykh Saalih al-Fawzaan - may Allaah protect him and 1 It was published by Imaam Muhammad ibn Sa’ud University; Furthermore, there were points in the text of the book for which it was felt that a further explanation would be useful to the English speaking reader and in some cases, perhaps even essential. Therefore, some explanatory notes have been supplied in footnote form - most of which have been taken from other writings and publications of the Shaykh himself – hoping that such notes may aid in enhancing the reader’s understanding and appreciation of this vital topic. Indeed, knowledge concerning laa ilaaha illaalaah is the most fundamental issue of Islaam and thus it is the most important and most excellent type of knowledge, since: “The excellence I would like to express my deepest thanks to those who aided in the translation and publication of this book, in particular to Dr. ‘Abdullaah al-Farsee; whose revision of the translation and suggestions for its clarity and improvement were very useful. Indeed, the Prophet sallallahu alaihi wasallam said: “He who does not thank the people, does not thank Allaah.” 4 Finally, I ask Allaah by His beautiful Names that He accepts this humble endeavor and that He causes the book to be of benefit to Islaam and the Muslims. And all praise be to Allaah, Lord of the universe; and may He extol and send the blessings of peace upon our master and leader, Muhammad; and upon his Family, his Companions and those who follow them in goodness until the Day of Resurrection. 2 Sharhul-Aqeedatit-Tahaawiyyah (1/5) of Imaam lbn Abil-’Izz. 3 Written records or narratives of what the Prophet sallallahu alaihi wasallam did, said or tacitly approved of. The singular of ahaadeeth is: hadeeth. 4 Saheeh: Reported by at-Tirmidhee in his Sunan (no.2021), from Abu Sa’eed radhiyallahu anhu. it was declared to be authentic (saheeh) by Shaykh al-Albaanee in as-Saheehah (no.416). ABU ‘AALIYAH SURKHEEL IBN ANWAR SHARIF 21st day of Rabee’uth-Thaanee 1419H (15th of August 1998CE) London, England INTRODUCTION Indeed all praise is for Allaah. We praise Him; seek His aid and assistance; and seek His forgiveness. We seek refuge in Allaah from the evil [whisperings] to our souls and from our own evil actions. Whosoever Allaah guides, none can misguide; but To proceed: Allaah, the Most Perfect, commanded us to celebrate His remembrance. He praised those who remember Him and promised them a tremendous reward. He commanded us to remember Him in general, and more particularly, after completing the various prescribed acts of worship. Allaah the Exalted said: “When you have finished the Prayer, then remember Allaah; standing, sitting or lying down on your sides.” [Soorah an-Nisaa 4:103] And Allaah said: “When you have completed your Pilgrimage rites, then remember Allaah as you remember your forefathers, or with far greater remembrance.” Allaah ordered that His remembrance be celebrated, particularly during the performance of the Pilgrimage (hajj) itself. About this Allaah the Most High said: “Then when you leave ‘Arafaat, remember Allaah at the Sacred-Site.” Allaah the Exalted also said: “And remember the Name of Allaah during the appointed days over the beasts of Allaah the Exalted also said: “And remember Allaah during the appointed days.” Allaah ordered the establishment of Prayer (salaah) in order to celebrate His remembrance, as He said: “And establish the Prayer for My remembrance.” The Prophet sallallaahu ‘ala yhi wa sallam said: “The days of at-tashreeq are days of eating, drinking and remembering Allaah.”5 5 Reported by Muslim in his Saheeh (no.1141) from Nubayshah al-Hudhalee radhiyallahu anhu. Imaam an-Nawawee said in Sharh Saheeh Muslim [8/15]: “The days of at-tashreeq are the three days following the day of [the ‘Eed] Sacrifice.” Allaah the Exalted said: “O you who believe! Remember Allaah in abundance and glorify His praises, morning and evening.” [Soorah al-Ahzaab 33:41-42] The best remembrance (dhikr) is: None has the right to be worshiped, except Allaah, alone, having no partner; as is related from the Prophet sallallahu alaihi wasallam who said: “The best supplication is the supplication on the day of ‘Arafah; and the best that I, or any other Prophet sent before me, have said is: None has the right to be worshiped except Allaah,alone, having no partner, to Him belongs the sovereignty and to Him belongs all praise and He has power over everything.” 6 Therefore, since this great declaration (kalimah) of laa ilaaha illallaah stands out amongst the various types of remembrance and because it is not merely something that is uttered by the My discussion concerning the kalimah will be confined to the following points:
So I say, whilst seeking the help of Allaah the Exalted: 6 Hasan: Reported by at-Tirmidhee (no.3585). It was declared to be sound (hasan) by the hadeeth master (haafidh), Zaynud-Deen al-’Iraaqee, in Takhreejul-Ihyaa (1/254-255). THE STATUS OF The Declaration of Faith It is a declaration (kalimah) that the Muslims proclaim in their daily lives; in their call to Prayer (adhaan), their call to establishing the Prayer (‘iqaamah), their sermons and their speeches. It is: “A declaration upon which the heavens and the earth are established, and for which the whole of the creation was created, and for which Allaah sent Messengers, revealed Books, and prescribed Divine Laws. Because of it the Scales and the Registers were set-up, as were Paradise and Hellfire.Due to it creation was divided into Believers and unbelievers; righteous and wicked. It is the root cause for [there being] creation, command, rewards and punishments. It is the right for which the creation was created and about it and its rights will they be questioned and brought to account. Because of it there is punishment and reward; due to it the direction of Prayer (qiblah) was set-up; upon it rests the very foundation of the Religion; and because of it swords are drawn for striving and fighting (jihaad). It is the Right of Allaah over His slaves; the Declaration (kalimah) of Islaam; and the key to Paradise; about it both the earlier and later people will be questioned. Indeed, no person will stand before Allaah without being asked two questions: What did you worship? And how did you respond to the Messengers? The reply to the first is by realization of laa ilaaha illallaah; knowing it, affirming it, and acting by it. The reply to the second is by realization that Muhammad sallallahu alaihi wasallam is the Messenger of Allaah; knowing it, complying with it, and being obedient to it.” 7. 8 7 Shaykh Saalih al-Fawzaan (hafidhahullaah) said in Sharhul-Aqeedatil Waasitiyyah (p.8): “Bearing witness that he is the Messenger of Allaah requires having faith (eemaan) in him; obeying him in what he commanded; keeping away from what he prohibited; believing in whatever he informed; and following him in what is prescribed as Law.” 8 Zaadul-Ma’aad (1/34) of Imaam Ibn al-Qayyim. This kalimah is the dividing line between unbelief (kufr) and Islaam. It is the word of piety (kalimatut-taqwaa), the firm and trustworthy hand-hold (al-’urwatul-wuthqaa) and it is what Ibraaheem alaihis-salaam made as: “A Word to endure amongst his offspring, that they may turn to Allaah in repentance and obedience.” [Soorah az-Zukhruf 43:28] It is [a kalimah] that Allaah Himself has testified to, as have the angels and those who possess knowledge from amongst His creation. Allaah the Most High said: “Allaah bears witness that none has the right to be worshiped except Him; as do the angels and those who possess knowledge. He maintains His creation upon justice. None has the right to be worshiped except Him, the All-Mighty, All-Wise.” It is the word of purity and sincerity (kalimatul-ikhlaas), a witness and an invitation to the truth, a declaration of dissociation from shirk 9 and it is the reason why the creation was created; as Allaah the Exalted said: “I did not create the jinn and mankind except to worship Me.” 9 The Shaykh, hafidhahullah, said in Kitaabut-Tawheed (p.9): “Shirk is to set-up partners with Allaah the Exalted in those matters concerning His Lordship (ruboobiyyah), or His Divinity and Worship (uloohiyyah). The predominant form of shirk occurs in matters of His Divinity and Worship; such as supplicating to other than Allaah or directing any form of worship, such as slaughtering, vowing, or [reverential] love, fear and hope, to others besides Allaah - and shirk is the greatest of all sins.” Imaam as-Sa’dee, rahimahtdlaah, has given a comprehensive definition of shirk in al-Qawlus-Sadeed (p.48): Because of it Messengers were sent and Divine Books and Scriptures were revealed, as Allaah said: “We did not send any Messenger before you, except that We revealed to him that none has the right to be worshiped except Me; so worship Me.”
Allaah the Exalted also said: “He sends down the angels with the revelation of His commands to whosoever of His
Ibn ‘Uyaynah, (radhiyallahu anhu) said: “Allaah has not bestowed any favour upon His slaves greater than the favour of them realising laa ilaaha ilallaah. Indeed laa ilaaha illallaah is to the people of Paradise, what cool water is to the people of this world.” 10 “The definition of the greater shirk and its explanation that encompasses all its types and elements is: The servant directing any form or part of worship to other than Allaah. So every belief, statement or action which has been confirmed as being prescribed by the sharee’ah, then directing it solely to Allaah is Whoever utters it will have his wealth and his blood safeguarded, but whoever refuses to do so, then his property and his blood are not safeguarded. It has been reported in [one of] the Saheeh collections that the sallallahu alaihi wasallam said: “Whoever says: laa ilaaha illallaah and rejects whatever else is worshiped besides Allaah, then his property and blood become sacred and his reckoning is with Allaah.” 11 It is the first thing sought from the unbelievers when they are invited to embrace Islaam, since as the Prophet sallallahu alaihi wasallam was sending Mu’aadh to Yemen, he said to him: “You are going to a people from the people of the Book. So let the first thing to which you call them be the worship of Allaah.” 12 So with this you have come to know about the place of laa ilaaha illallaah in the Religion, its importance in the life of a Muslim and that it is the very first obligation upon the people, since it is the foundation upon which all actions are based. 13 10 Related by Ibn Rajab in Kalimatul-Ikhlaas (p.53) 11 Reported by Muslim (no.37) 12 Reported by al-Bukhaaree (no.1458) and Muslim (no.31). In the narration of Muslim (no.2 9) there occurs the wording: “So call them to testify to laa ilaaha illallaah ...“ Imaam Ibn al-Mundhir, (rahimahullaah) said in al-Awsat (p.73 5): “There is a consensus from all those whose views have been himself from every religion which contradicts the Religion of Islaam - then he is a Muslim.” 13 As for the view that the first obligation upon each person is to know Allaah through rational proofs and contemplation - a view which has regrettably gained currency amongst a party of the present-day callers to Islaam - then this is indeed an error! Imaam Ibn Abil-’Izz, rahimahullaah, spoke about this in Sharhul Shaykhul-Islaam Ibn Taymiyyah said in Dar’ut-Ta’aarudil-Aql wan-Naql (8/21): “A group held that knowing Allaah through rational contemplation was obligatory, there being no way to reach this except through it; so they obligated rational contemplation upon everyone. This view was spread in the
Ibn Hajr al-’Asqalaanee, rahimahullaah, also rebutted this erroneous view in Fathul-Baaree (13/437) saying: “His words are supported by what Aboo Daawood reports from Ibn ‘Abbaas: These and other continuously recurring (mutawaatir) reports (which are mutawaatir in meaning) prove that when the Prophet sallallahu alaihi wasallam called the unbelievers to have faith in Allaah and to affirm what he came with, he did not increase upon this [i.e. he did not require them to contemplate or to know rational proofs]. So whoever responded to the message, it was accepted from him, regardless of whether he contemplated or not.”
Point to Note: Shaykh Muhammad Ibn Maani’ said in Sharhul ‘Aqeedatis- Safaareeniyyah (p.61): “Some scholars have said: Rational contemplation (nadhr) is obligatory in some situations but not in others, and upon some individuals but not upon others. It is obligatory upon one whose natural instinct to submit (13/432-439). THE VIRTUES OF THE DECLARATION OF FAITH It has great virtues and has a great place with Allaah. Whoever says it with truthfulness will enter the Gardens of Paradise and whoever did not utter it truthfully, his property and blood will be safeguarded in this world, but his reckoning will be with Allaah the Mighty and Majestic. It is a concise declaration that contains few letters; light upon the tongue, yet heavy in the scales. It has been reported by Ibn Hibbaan, as well as al-Haakim who declared it to be authentic (saheeh), from Abu Sa’eed al-Khudree radhiyallahu anhu, that Allaah’s Messenger sallallahu alaihi wasallam said: “Moses said: 0 my Lord! Teach me something by which I can remember You and supplicate to You. Allaah said: 0 Moses! say laa ilaaha ilallaah. Moses said: 0 my Lord! All Your slaves say this. Allaah said: 0 Moses! If the seven heavens and all that they contain, other than Me, and the seven earths were placed in one scale, and laa ilaaha ilallaah were put in the other, then laa ilaaha illallaah would outweigh them all.” 14 14 Reported by Ibn Hibbaan in his Saheeh (no.2324) and al-Haakim in al-Mustadrak (1/528). This hadeeth proves that laa ilaaha illallaah is the best form of remembrance, as also occurs in the hadeeth of ‘Abdullaah ibn Umar: “The best supplication is the supplication on the day of ‘Arafah, and the best that I, or any other Prophet sent before me, have said is: None has the right to be worshiped except Allaah, alone, having no partner. To Him belongs the sovereignty, and to Him belongs all praise, and He has power over everything.” 15 A further indication as to how weighty this kalimah is in the scales can be seen from what at-Tirmidhee reports and declares to be sound - as well as an-Nasaa’ee, and al-Haakim who said that it is authentic according to the criterion of Muslim - from‘Abdullaah ibn ‘Amr, from the Prophet sallallahu alaihi wasallam, who said: ‘A person from my ummah will be summoned in front of everyone on the Day of Even though the authenticity of this hadeeth has been disputed by some scholars of hadeeth - as pointed out by Shaykh Shu’ayb al-Arna’oot in his verification to Sharhus-Sunnah (5/55) of al-Baghawee - the actual virtue under discussion is mentioned in another narration reported by Ahmad (2/169), from ‘Abdullaah ibn ‘Amr radhiyallahu anhu. This latter narration was declared to be saheeh by the leading hadeeth specialist (rnuhaddith) of our age, Shaykh Muhammad Naasirud-Deen al-Albaanee, in as- 15 Hasan: Its authentication has preceded (p.12). Indeed, this tremendous kalimah has many virtues, a number of which have been mentioned by Haafidh Ibn Rajab in his essay entitled Kalimatul-Ikhlaas. These include:-
These were the main points that Ibn Rajab mentioned in his essay concerning the virtues of the kalimah, bringing a proof for each one of these points.17 16 Saheeh: Reported by at-Tirmidhee (no.2641), from ‘Abdullaah ibn ‘Amr radhiyallahu anhu. It was declared to be saheeh by Shaykh al-Albaanee in as-Saheehah (no.135). 17 Consult Kalimatul-Ikhlaas (pp.54-66). A GRAMMATICAL ANALYSIS OF THE DECLARATION OF FAITH Since understanding the meaning of a statement depends upon knowing its grammatical analysis, the scholars - may Allaah have mercy upon them - have paid great attention to the grammatical analysis of laa ilaaha illallaah. So they say: The word: laa [which means: No] is known as a particle of absolute negation. The word: ilaah is its corresponding noun, which is inflected and which carries with it an implication of an omitted syntactical term (taqdeer). In this case the taqdeer is designated as being the term: haqq (right); meaning that none has the right (or deserves) to be an ilaah. The phrase: illallaah (except Allaah) is an exception to the previous negation and is in the nominative case. The meaning of ilaah is: That which is deified with worship. It is that which hearts love, adore and deify; hoping in it for the attainment of benefit or for the protection against harm. 18 It is an error to think that the ellipsis (taqdeer) is the word: existence (mawjood) or object of worship (ma’bood), because [the declaration of Faith would then mean: No deity exists except Allaah, or: No deity is worshiped except Allaah]; whereas there are many things in existence that are worshiped besides Allaah; such as idols, tombs and other things. However, the only One that has the right to be worshiped is Allaah and whatever else is worshiped besides Him is futile: the worship of which is false. 18 Thus, the meaning of is: That none has the right to be [deified and] worshiped, except Allaah. THE PILLARS OF THE DECLARATION OF FAITH It has two pillars: The first pillar is the pillar of negation (nafee), whilst the second is the pillar of affirmation (ithbaat). What is meant by negation is to negate divinity and worship (ilaahiyyah) for anything except Allaah, the Most High. What is meant by affirmation is to affirm divinity and worship only for Allaah the Most Perfect; for it is He alone that is the true Deity. So whatever else is taken by the unbelievers as deities to be worshiped are in fact all false and futile: “That is because Allaah is the true Deity to be worshiped, and whatever else they invoke besides Him is vain falsehood.” [Soorah al-Hajj 22:62] Imaam Ibn al-Qayyim said: “The significance of laa ilaaha illaltaah in affirming divinity and worship for only Allaah is far greater than just saying that Allaah is an ilaah. This is because the saying that Allaah is an ilaah does not negate divinity and worship to other than Allaah. This is different to the saying: laa ilaaha illallaah; which obligates restricting divinity and worship to only Allaah. Likewise, those who explain al-Ilaah to mean: The one who has the ability to create and originate (al-qaadir ‘alaalikhtiraa’) have, for sure, committed a grave error. Shaykh Sulaymaan ibn ‘Abdullaah said in his explanation to Kitaabut-Tawheed: “If it is said: The meaning of deity (ilaah) and divinity (ilaahiyyah) have been clarified, but what is the reply to those who say that the meaning of al-Ilaah is: The one who has the ability to create and originate; or other such similar expressions? Then the answer to this is from two angles: - Firstly: That this saying is a newly-invented saying which none of the scholars, nor any of the leading linguists, have ever advocated; rather the words of the scholars and linguists agree with what we have previously mentioned. Therefore this view is false. Secondly: Even if this is accepted, then it is only an explanation of what is essential for a true ilaah. Indeed, it is essential that the true ilaah be a Creator who is capable of creating and originating. If this is not the case, then that is not the true ilaah, even if he is called this. It certainly does not mean that whoever realises that ilaah means the one who is capable of creating and originating, that such a person has entered into Islaam 19. No one has ever said this, since it would imply that the Arab unbelievers would have to be considered as Muslims 20! If some of the later scholars did intend this, then they are mistaken, and [this view] is refuted by both textual proofs and intellectual proofs.” 21 19 The Shaykh said in Bayaan Haqeeqatut-Tawheed (p.19): “Some of them explain ilaah to mean: the One that has the ability to originate and create. So the meaning of laa ilaaha illallaah in their view is: None has the ability to originate and create, except Allaah; and this is a serious error! For whoever explains [the kalimah] to mean just this, has not affirmed anything different than what the unbelievers already affirmed. They used to affirm that none has the ability to originate, nor to create, nor to provide and sustain, nor to give life, nor to cause death, except for Allaah - just as Allaah, the Exalted, mentions about them. Yet He did not declare them to be Muslims [because of this belief]. Yes, this meaning that is mentioned, enters into the [overall] meaning of laa ilaaha illallaah. However, it is not the main implication of this kalimah.” Also consult the explanation of Soorah al-Qasas; verse 70 by Imaam at-Tabaree in his Tafseer (20/102) and Ibn Katheer in his Tafseer (3/408). 20 The Shaykh, hafidhahullaah, explained this matter further in Mujmal ‘Aqeedatus-Salafis-Saalih (pp.10-12), where he said: “The belief that Lordship and whatever it entails belongs solely to Allaah (tawheed ar-ruboobiyyah) is engrained in the very nature (fitrah) of man, hardly anyone amongst mankind has disputed this; to the extent that lblees - the leader of unbelief - said: “0 my Lord, because you left me to stray.” [Soorah al-Hijr 15:39] And he said: “By Your Might, I will surely mislead them all.” [Soorah Saad 38:82] Thus he acknowledged that Lordship (ruboobiyyah) belongs to Allaah alone and he [even] took an oath by Allaah’s Might. The same is the case for the rest of the unbelievers who also
Allaah the Majestic [also] said: “Say: Who provides for you from the sky and the earth? Or to Whom belongs hearing and sight? And Who brings out the living from the dead and brings out the dead from the living? And Who is the Disposer of affairs? They will say: Allaah.” Soorah Yoonus 10:31] So they acknowledged all of this, along with the fact that in times of difficulty and hardship they would supplicate exclusively to Allaah alone. This is because they knew that there can be no salvation from difficulty except with Allaah the Most Perfect; knowing [also] that their deities and idols had no power at all to save them from [any] destruction. Allaah the Exalted said [about them]: “When some harm inflicts you upon the sea, those that you call upon vanish from you, except Allaah alone. But when Allaah brings you safely to dry land, you turn away from him. Indeed, man is ever ungrateful.” [Soorah al-Israa 17:67] So whoever acknowledges [just] this type of tawheed, has not
From this can be seen the mistake of those who - because of adopting the way of the rationalists (ahlul-kalaam) in their writings concerning [Islaamic] beliefs - explain tawheed as [merely] being the affirmation that Allaah exists and that He is the sole Creator, Sustainer, etc. So we say to them: This is not the belief with which Allaah sent the Prophets, since the mushriks and the unbelievers - and indeed, even lb lees - already affirmed [the concept of] tawheed ar-ruboobiyyah.” Imaam Ibn Abil-’Izz, rahimahullaah, said in Sharhul-’Aqeedatit-Taahawiyyah (1/28-29): “The tawheed to which the Messengers called and for which the Scriptures were revealed is tawheedulilaahiyyah; that Allaah alone has the right to be worshiped, without ascribing any partner to Him in this; and this encompasses tawheed ar-ruboobiyyah. Indeed the Arab mushriks used to acknowledge tawheed ar-ruboobiyyah and that the Creator of the heavens and the earth was One.” Finally, Imaam at-Tabaree relates in Jaami’ul-Bayaan ‘an Ta’weelilQur’aan (13/50-51) that Ibn ‘Abbaas radiallaahu “anhu said: “If you ask them who created the heavens and the earth, they will reply: Allaah. Yet along with this, they still worshiped others besides Him.” 21 Tayseerul- ‘Azeezil-Hameed (pp.56-57). CONDITIONS FOR THE DECLARATION OF FAITH It will not benefit the one who says it unless the following seven conditions are fulfilled:- 22 Firstly: Knowledge (al-’ilm) of its meaning, what it negates and affirms. If a person says it without knowing its meaning, nor what its requirements are, then he will not benefit by it, because he has not believed in what it requires. Rather, he is like someone who speaks in a language that he does not understand. Secondly: Certainty (al-yaqeen), which is [to have] complete surety of it and which leads to repelling any doubt or suspicion about it. Thirdly: Exclusively worshipping Allaah (al-ikhlaas), which is contrary to shirk. This is what laa ilaaha illallaah points towards. Fourthly: Truthfulness (as-sidq), which prevents hypocrisy (nifaaq). Indeed, the hypocrites uttered it with their tongues, but did not inwardly believe in what it signified. Fifthly: Love (al-mahabbah) for this kalimah and having love and pleasure for whatever it necessitates. This is contrary to the [state of the] hypocrites. Sixthly: Submissive compliance (al-inqiyaad), by fulfilling its rights - which are the obligatory actions - with sincerity to Allaah and seeking His good pleasure. This is its requirement. 22 Some scholars, such as Shaykh ‘Abdul-’Azeez bin Baaz in Majmoo’ Fataawaa wa Maqaalaat Mutanawwi’ah (7/56) and Shaykh ‘Abdullaah ibn Jibreen in ash-Shahaadataan (p.77), add an eighth condition: The rejection of whatever else is worshiped besides Allaah. Seventhly: Acceptance (al-qabool), which prevents rejection. This is achieved by acting upon what Allaah has commanded and abandoning whatever He has prohibited. Scholars have deduced these conditions from those texts of the Book and the Sunnah which are pertinent to [understanding] this great kalimah; and which explain its rights and restrictions and that it is not merely a word that a person utters. THE REQUIREMENTS OF THE DECLARATION OF FAITH It is clear from what has preceded, that the meaning of laa ilaaha illallaah is: None has the right to be worshipped except the One [true] Deity; which is Allaah, alone, without any partner. He alone is the One Who deserves to be worshiped. Therefore, this great kalimah implies that whatever else is worshiped besides Allaah is not a true deity that deserves to be worshiped, rather, all such deities are false. It is for this reason that many of the commands to worship Allaah are also accompanied by a [command] to negate worship along with Him. because the worship is not correct if others are worshipped along eith Him. Allah the Most High said: “Worship Allah alone, and do not associate anything else as partners with Him.”
Allah, the Most High also said:
“Whosoever disbelieves in at-taaghoot and believes in Allaah, has grasped the most Allaah the Exalted [also] said: “We sent a Messenger to every nation ordering them to worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid everything worshiped besides Allaah.” [Soorah an-Nahl 16:36] The Prophet sallallahu alaihi wasallam said: “Whoever says laa ilaaha illallaah and rejects whatever is worshiped besides Allaah, his blood and his wealth become sacred and his account is with Allaah.” 24 23 Imaam Ibn-Qayyim rahimahullah, said in I‘laamul-Muwaqqi’een (1/53): “At-Taaghoot is anyone concerning whom a person exceeds the limits, whether it is with regards to someone [who is pleased to be] worshipped, obeyed, or followed.” Every Messenger said to his people: “0 my people! Worship Allaah alone. You have none other than Him that has the And there are evidences other than this.Imaam Ibn Rajab, rahimahullaah, said: “To explain this meaning and to clarify it: When a person says laa ilaaha illallaah, it means, according to him, that none has the right to be deified and worshiped except Allaah. And al-Ilaah is the One Who is obeyed and not disobeyed; due to awe and veneration of Him, and due to love, fear, hope and reliance upon Him; as well as being the One Who is asked from and is supplicated to.And none of this is correct, except for Allaah the Mighty and Majestic.” 25 This is why when the Prophet sallallahu alaihi wasallam said to the unbelievers of the Quraysh: Say laa ilaaha illallaah, they retorted: “Has he made all the deities into a single Deity to be worshiped Ii.e Allaah]. Indeed, this is something very peculiar!” They [the unbelievers] understood that this kalimah rendered false the worship of any and every deity and restricted worship to just Allaah alone, and they did not want this. So it is clear that laa ilaaha illallaah, along with its requirement, implies: That Allaah alone should be singled out with worship; and that the worship of other than Him should be abandoned. So when a person says laa ilaaha illallaah, he is proclaiming that it is obligatory to single out Allaah alone with worship, and he is [at 24 Reported by Muslim (no.37) 25 Kalimatul-Ikhlaas (p.25). The falsehood of those who worship the [dead in the] graves, and the likes, can be seen in that they believe laa ilaaha illallaah merely implies the affirmation that Allaah exists, or that He is the Creator and the One Who has the ability to originate or other similar beliefs; or that it just means judgment and sovereignty (haakimiyyah) belongs solely to Allaah. They think that whoever holds such beliefs and explains This is why a group of them said: “Has he made all the deities into a single Deity to be worshiped. Indeed, this is something very peculiar!” [Soorah Saad 38:5] And Allaah said about them: “When it is said to them: Say laa ilaaha illallaah, they puff themselves up with pride. And they say: Are we to abandon our deities that we worship, because of a mad poet?” [Soorat as-Saafaat 37:35-36] Allaah, and that they would have to single out Allaah alone with worship, and that if they said it and continued worshipping idols then they would be contradicting themselves; so they refrained from this contradiction. However, the present-day graveworshippers do not refrain from this hideous contradiction. They say laa ilaaha iilallaah yet they contradict it by worshipping the dead and drawing closer to their shrines by directing various acts of worship to them. So woe be to those who have less knowledge concerning the [true] meaning of laa ilaaha illallaah than even Aboo Jahl and Aboo Lahab! In summary: Whoever utters this kalimah, knowing its meaning, acting by its inward and outward requirements, negating shirk and affirming worship for Allaah alone, having an unwavering belief in what it implies, and acting in accordance with it - then he is a true Muslim. Whoever utters it and acts upon its requirements outwardly, but without believing in what it necessitates, then he is a hypocrite (munaafiq). Whoever utters it with his tongue, but acts contrary to it with [acts of] 26 The Shaykh, hafidhahullaah, further explained in al-Muntaqaa min Fataawaa (1/9-10) “Whoever utters the testification of laa ilaaha illallaah muhammadur-rasoolallah, the ruling of him being a Muslim starts there and then and his blood is sacred. If he acts upon the requirements inwardly and outwardly, he is a true Muslim, and for him are good-tidings, both in this world and in the Hereafter. If he acts upon the requirements, but does so only outwardly, then he is judged to be a Muslim based upon his outward conduct and he is treated as a Muslim, even though inwardly he is a hypocrite (munaafiq) whose affair is left to Allaah. If he does not act upon the requirements of laa ilaaha illallaah, but satisfies himself with merely pronouncing it, or he acts in opposition to it, then the ruling of apostasy will be applied to him, and he will be treated as an apostate. If he acts upon some of its requirements without acting upon others, then it will have to be seen: If the requirements that he has left constitute apostasy, then he will be judged as an apostate; such as intentionally abandoning the Prayer, or directing any form of worship to other than Allaah. If, however, that which he has left does not constitute apostasy, then he will be considered a believer whose faith (eemaan) is deficient in proportion to what he has left; such as those who commit sins that are of a lesser degree than [the major acts of] shirk.” So it is essential to not only utter this kalimah, but to also have knowledge of its meaning, since this will be a means towards acting in accordance with its essential requirements. Allaah, the Exalted, said: “Except those who bear witness to the truth and have knowledge.” [Soorah az-Zukhruf 43:86] Acting according to its requirements means worshipping Allaah alone and rejecting the worship of anything else besides Him; this being the greatest implication of this kalimah. Also, from the requirements of laa ilaaha illallaah is to accept Allaah’s Prescribed Laws (sharee’ah) in matters of worship, social transactions and in what is lawful and unlawful, as well as to reject all other laws besides it. Allaah the Most High said:“Or do they have partners with Allaah who have prescribed for them a religion that Allaah has not ordained?” [Soorah ash- Shooraa 42:21] It is therefore obligatory to accept the Prescribed Laws of Allaah in matters concerning worship, social transactions, judging between people in that which they differ regarding their personal situations and other matters, whilst [at the same time] rejecting man-made laws. What this means is to reject all the innovations and deviations that have been introduced and propagated by the devils - from amongst mankind and the jinn - in the matter of worshipping Allaah. Indeed, whoever accepts anything of this has actually committed shirk in [the matter of] obedience to Allaah, just as Allaah said in this verse: “Or do they have partners with Allaah who have prescribed for them a religion that Allaah has not ordained?” [Soorah ash- Shooraa 42:21] And Allaah the Most High said: “If you were to obey them, then indeed you would be mushriks.” “They take their rabbis and their priests to be lords besides Allaah.” In an authentic narration the Prophet sallallahu alaihi wasallam once recited the above verse to ‘Adee ibn Haatim at-Taa’ee radhiyallahu anhu, said: 0 Messenger of Allaah, we do not worship them. So he replied: “Do they not make lawful to you, that whch Allaah has made unlawful, which youthen deem as lawful? And do they not make unlawful to you that which Allaah has made lawful. which you then deem as unlawful? He said: Yes indeed. So the Prophet sallallahu alaihi wasallam said to him: “this is worshipping them.” 27 Shaykh ‘Abdur-Rahrnaan ibn Hasan, rahimahullaah, said: “In this hadeeth is a proof that obeying the rabbis and priests in those matters which constitute disobedience to AlIaah is actually [an act of] worshipping them besides Allaah. This is one of the major [types of] shirk that Allaah does not forgive…”28 27 Hasan: Reported with this wording by al-Bayhaqee in as-Sunanul-Kubraa (10/116) and lbn Taymiyyah declared it to he hasan in Majmoo Fataawaa (7/67). It has also been reported by at Tirmidhee (no. 3094) with a slightly different wording. 28 Fathul-Majeed (2/653). Shaykhul-Islaam Ibn Taymiyyah, rahimahullaah, clarified this point in more detail in Majmoo’ Fatawaa (7/70-71), stating: “Those that take their rabbis and priests as lords obeying them in their making lawful what Allaah has declared to be unlawful and their making lawful what Allaah has declared to be lawful, occurs in one of two ways:-
Firstly: that they know that they [i.e. the rabbis and priests] have changed the Religion of Allaah, yet follow them in this act of changing (tabdeel). They thus believe to be lawful that which Alllaah has made unlawful; and unlawful that which Allaah Ins made lawful following their leaders in this, along with knowing that they have opposed the Religion of the Messengers of Allaah. This is unbelief (kufr), which Allaah and His Messenger consider to he shirk – even if they do not actually pray or prostrate to them. Secondly - that their belief and faith in what is [truly] lawful and unlawful is established. But if they follow them in disobedience to Allaah, then their case is just like a Muslim who commits an act of disobedience. which he believes to be an act of disobedience. The likes of such people have the same ruling as the sinful Muslims ... Also, this making unlawful what is lawful, and making lawful what is unlawful, if it occurs from a scholar whose intention is to follow the Messenger, but the truth. [in this matter] was not clear to him, but he feared Allaah as much as he was able, then Allaah will not take him to task for his mistake. Rather, lie will be rewarded for the scholarly striving (ijtihad) be undertook in obedience to his Lord. However, whosoever knows that this is a mistake, yet still follows his mistake, turning away from the saying of the Messenger, then such a person has a share of this shirk that Allaah has condemned, especially if the person is following his whims and desires in this, supporting it with his So this is the major hype of] shirk which negates the very tawheed that 1aa ilaaha illallah points towards. Likewise, it is obligatory to reject referring judgment back to man-made laws, because it is obligatory to refer judgment back to the Book of Allaah and to abandon referring judgment to whatever opposes it from the man-made systems and laws.
Allaah, the Most High, said: “If you differ in anything amongst yourselves, refer it back to Allaah and His Messenger.” [Soorah an-Nisaa 4:59] Allaah the Exalted also said: “In whatever you differ, the judgment is for Allaah. Such is Allaah, my Lord.” [Soorah ash-Shooraa 41:10] Allaah, the Most Perfect, has declared that the one who does not judge by what Allaah has revealed, has committed unbelief (kufr), wrong-doing (dhulm) and sin (fisq), and faith has been negated from him. So if a person judges by other than what Allaah has revealed, deeming it permissible to do so, or deeming that it is better or more appropriate than Allaah’s Judgment, then this is [the greater type of] kufr and shirk which totally negates tawheed and which completely nullifies laa ilaaha illallaah. If, however, he does not deem it permissible to do so, rather he believes that it is obligatory to judge by Allaah’s Judgment, but he is overcome by desires which cause him to act contrary to it, then this is the lesser type of kufr and Thus laa ilaaha illallaah is a complete and integral way of life. It is obligatory for the Muslims to follow this way in their [modes of] worship and in their conduct and behavior. It is not merely a word that is uttered for gaining blessings, or to be merely uttered as part of the morning and evening recommended supplications; without understanding its meaning, or acting upon its requirements, or traversing its path - as many of those who utter it with their tongues, but oppose it in their beliefsand behavior, actually think! From the requirements of laa ilaaha illallaah is to affirm the Names (asmaa) and Attributes (sifaat) of Allaah; those that He called and described Himself with, or those that His Messenger sallallahu alaihi wasallam called and described Him with. Allaah the Exalted said: “To Allaah belong the most Beautiful Names, so call upon Him by them. And leave those who reject and twist (ilhaad) His Names, they will be requited It is stated in Fathul-Majeed: “The root meaning of ilhaad in the language of the Arabs implies: Turning away from the objective, swerving away, deviating ... All of the Names of the Lord, the Exalted, are Names and Attributes by which He acquainted His worshippers and which point towards His perfection. Ibn al-Qayyim, rahimahullaah, said: “Ilhaad [of the Divine Names and Attributes] occurs through either: a complete denial and rejection of them; rejecting them by divesting them of their true meanings; distorting them by means of figurative interpretations (ta’weelaat); or by giving the Names of Allaah to His creation, such as the deviation of the people who believe in experiencing union with Allaah (ahlul-ittihaad), for they give these Names to worldly things, whether [they] are praiseworthy or blameworthy. 29 30 So whoever commits ilhaad in Allaah’s Names and Attributes, either by divesting them of their correct meaning (ta’teel), by figurative interpretation (ta‘weel) or by out rightly rejecting them (rafd) - as has been done by the Jahmiyyah, the Mu’tazilah and the Ash’arees - have actually contravened what laa ilaaha illallaah signifies. This is because the true deity deserving of worship is He with Whom nearness is sought 29 Badaa’i’ul-Fawaa’id (1/169). 30 Fathud-Majeed (2/742-743). Allaah the Most High said about this: “So call upon Him by them.”
So that which has no names, nor any attributes, then how can it be a deity? How will you call upon that deity? What will you call upon that deity with? 31 31 Imaam as-Sa’dee, rahimahullah, said in al-Qawlus-Sadeed (pp.161-163), whilst explaining the above verse: “The foundation of tawheed is affirming whatever Allaah affirmed for Himself, or whatever His Messenger affirmed for Him, as regards His beautiful Names; being aware of what they encompass as regards their majestic and beautiful meanings, worshipping Allaah by them and calling upon Him with them. So everything that the worshipper seeks from his Lord - whether regarding his worldly or religious affairs - then he seeks it by calling upon Him with an appropriate Name from amongst the beautiful Names of Allaah. So whoever calls upon Him requiring provisions and sustenance, should ask Him by His Name ar-Razzaaq (the Provider). Whoever requires mercy and forgiveness [should call upon Him with His Name] ar-Rahmaan (the Most Merciful), ar-Raheem (the Bestower of Mercy), al-Birr (the Most Kind). al-Kareem (the Most Generous), al-Afu (the Pardoner). ul-Glaafoor (the Oft-Forgiving), at-Tawwaab (the One Who accepts repentance). and their like. What is better than this is that calling upon Him by His Names and Attributes is an act of worship providing that the meanings of His beautiful Imaam Ibn al-Qayyim (rahimahullah) said: “The people differed in many issues related to actions and rulings (ahkaam), but at no time did they ever differ about a single verse concerning the [Divine] Attributes. Rather, the Companions and their 32 The creed and consensus of Ahlus-Sunnah wal-Jamaa’ah regarding the Divine Attributes, has been superbly summarized by Imaam at-Tirmidhee, rahimahullah, who said I his Sunan (3/266-268):
“It has been stated by more than one person from the people of knowledge regarding this hadeeth and about the likes of it from the narrations concerning the Attributes, such as [the hadeeth] about the Lord, the Most Blessed, the Most High, descending to the lowest heaven of this world every: night, they said: Affirm the narrations concerning them; have faith (eemaan) in them, do not imagine them (laa yatawahhamu), nor ask how they are. The likes of this has been reported from Maalik ibn Anas, Sufyaan ibn ‘Uyaynah and ‘Abdullaah ibn al-Mubaarak. They said concerning these ahaadeeth: “Leave them as they are, without asking how (amirroohaa bilaa kayfj.” This is the saying of the people of knowledge from Ahlus-Sunnah wal-Jamaa’ah. As for the Jahmiyyah, they reject these narrations and say that this is resemblance (tashbeeh). However, Allaah, the Most High, has mentioned in various places in His Book [His Attribute of] Hand; Hearing and Seeing, but the Jahmiyyah make a figurative interpretation (ta‘wee!) of these verses and explain them in a manner other than how it is explained by the people of knowledge. They say: Allaah did not create Aadam with His Hand, rather they say: The Hand [of Allaah] actually means His Power! Ishaaq ibn Ibraaheem [ar-Raahawayyah] said: Resemblance (tashbeeh) is when someone says: “The Hand [of Allaah] is like my hand, or His Hearing is like my hearing. So if someone says this, then this is resemblance. But if someone says what Allaah says: Hand, Hearing, Seeing, and he does not ask how these [Attributes] are, nor does he say that Allaah’s Hearing is like my This indicates that it is the greater of the two types [of verses] that have been clarified and that concern for explaining it is of the utmost importance, since it is from the completeness of understanding the two testimonies of faith, and affirming it is from the most essential part of tawheed. This is why Allaah, the Most Perfect, the Most High, as well as His Messenger have clearly and unequivocally explained it such that there can be no doubt or ambiguity about it. As for the verses related to rulings 33 Mukhtasar Sawaa’iqul-Mursalah (1/15). Ibnul-Qayyim also said: “It is known by the natural state (fitrah), by the sound intellects and by the heavenly Books, that whoever lacks the attributes of perfection cannot be the true Ilaah, nor the Controller of affairs, nor the Lord and Sustainer. Rather, such a being is imperfect, possessing faults and deficiencies; who will not be deserving of complete and total praise, neither in this world or the Hereafter. This is 34 Madaarijus-Saalikeen (1/26). WHEN A PERSON BENEFITS FROM THE DECLARATION OF FAITH We previously mentioned that saying laa ilaaha illallaah must be accompanied by understanding its meaning and acting upon its requirements. However, as there are certain texts which may be misunderstood to mean that the mere utterance of it is
Thus, concerning the hadeeth of ‘Utbaan radiallaahu ‘anhu which states: “Indeed, Allaah has forbidden the Fire to whoever says laa ilaaha illallaah seeking by it the Face of Allaah.”35 Shaykh Sulaymaan ibn ‘Abdullaah, rahimahullaah, said: “And 35 Reported by al-Bukhaaree (no.425) and Muslim (no.33). 36 Reported by al-Bukhaaree (no.128). And Muslim reports from ‘Ubaadah radhiyallahu anhu, from the Prophet sallallahu alaihi wasallam: “Whoever testifies to laa ilaaha illallaah and that Muhammad is the Messenger of Allaah, then Allaah would forbid the Fire to him. “37 Then there are certain ahaadeeth that state that whoever utters the two testimonies of faith will enter the Gardens of Paradise, but they do not actually state that the person will be guarded from Hell. From [such ahaadeeth] is the hadeeth of ‘Ubaadah radhiyallahu anhu, which has preceded, and the hadeeth of Abu Hurayrah - when they were with the Prophet sallallahu alaihi wasallam in the battle of Tabook - in which it states: “No one who meets Allaah having testified to laa ilaaha illallaah and that I am the Messenger of Allaah, having no doubt about it, shall be barred from the Gardens of Paradise. “38 37 Reported by Muslim (no.47). 38 Reported by Muslim (no.45). The best of what has been said concerning its meaning is what Shaykhul-Islaam [Ibn Taymiyyah] and others have said: That these ahaadeeth refer to whoever says it and dies upon it, since it has come with [certain] restrictions: That it should be said with sincerity from the heart, with certainty from the heart, without entertaining any doubt about it, and with truthfulness. Indeed, the reality of tawheed is the soul’s total affinity and attraction to Allaah. So whoever testifies to laa ilaaha illallaah
Indeed, most of the people who are put to trial at the time of death, or in their graves, are these types of people, as pointed out in the hadeeth: “I heard the people saying something, so I said the same.” 39 This mostly occurs from those people who blindly follow. They are the people who est fit Allaah the Most High’s saying: “Indeed we found our fathers following a certain way and religion, and we will surely follow in their footsteps.” [Soorah az-Zukhruf 43:23] 39 Hasan: Part of a lengthy hadeeth reported by at-Tirmidhee (no.737), from Abu Hurayrah radhiyallahu anhu. Shaykh al-Albaanee verified its soundness in as-Saheehah (no.1391). Therefore, there is no contradiction between these ahaadeeth. Since if laa ilaaha illallaah is said with complete sincerity and certainty, there will not be - in such a state - a persistence towards sinning. Indeed, perfect sincerity and certainty necessitate that Allaah becomes more beloved to that person than everything else, and hence no desire will remain to do what Allaah has prohibited, nor will there be any dislike for what Allaah has commanded. Such is the person to whom the Fire will be prohibited, even if he committed sins previous to this. Since this faith, this sincere repentance and sincerity, and this true love and certainty, will not leave any sin with such a person, except that it will be blotted out, just as the night blots out the day.” Here end the words of the Shaykh, rahimahullaah40. Shaykh Muhammad ibn ‘Abdul-Wahhaab said: “There is another misconception that is raised. They say that the Prophet sallallahu alaihi wasallam reprimanded Usaamah for killing a person after he had uttered laa ilaaha illallaah, and he said: “Have you killed him after he had uttered laa ilaaha illallaah!”41 There are other ahaadeeth concerning withholding from one who utters the kalimah. The intent of these ignorant ones is that whoever utters the kalimah, then it is not permissible to ever declare them to be unbelivers, nor to fight them - regardless of what they do! So to these ignorant ones it is said: It is known that Allaah’s Messenger sallallaahu ‘ala yhi wa sallam fought the jews and captured them, despite their utterance of laa ilaaha illallaah. And the Companions of Allaah’s Messenger sallallaahu ‘ala yhi wa sallam fought against Banoo Haneefah, inspite of them 40 Tayseerul-Azeezul-Hameed (pp.61-62). 41 Reported by al-Bukhaaree (no.4269) and Muslim (no.159). 42 That was when Banoo Haneefah apostatized under the leadership of the false prophet, Musaylamah. The Companions fought them at the battle of Yamaamah, during the rule of Aboo Bakr radiallaahu ‘anhu, in the year 11H. Consult al-Kaamil (2/218-224) of Ibn al-Atheer. Likewise was the case of those who were burnt alive by ‘Alee ibn Abee Taalib.43 Yet these ignorant ones affirm that whoever denies the Resurrection is to be declared an unbeliever and killed, even after saying laa ilaaha illallaah. They also affirm that whoever denies any of the pillars of Islaam is to be declared an unbeliever and killed, even if he has uttered the kalimah. So how is it that [uttering the kalimah] does not benefit a person when he denies a secondary [fundamental], but will benefit a person who denies tawheed; which is the very core of the Religion that the Messengers were sent with? However, the enemies of Allaah do not understand the meaning of those ahaadeeth.”44 And he, rahimahullaah, also said: “As for [what is to be understood from] the hadeeth of Usaamah who once killed a person who declared himself to be a Muslim, because he thought that he only did so due to fear for his life and property. 43 Reported by al-Bukhaaree (no.6922). 44 Kashfush-Shubuhaat (pp.45-49) Then whenever a person outwardly displays that he is a Muslim, it is obligatory to withhold from fighting him, unless it becomes absolutely clear that he has done something to oppose this [and for which Islaam requires that he be fought]. Allaah revealed about this [type of situation]: “0 you who Believe! When you go out to fight in the Path of Allaah, verify the truth, and do not say to anyone who greets you by embracing Islaam: You are not a Believer.” [Soorah an-Nisaa 4:94] So this verse proves that it is obligatory to withhold and to verify the truth. So if after investigation it is proven that theperson contradicts Islaam, then that person is to be fought,because of Allaah’s command to verify the truth. If it was the case that a person could never ever be fought, so long as he has uttered the kalimah, then the command to verify the truth would be pointless! Likewise is the case for those other 45 Reported by al-Bukhaaree (no.392) and Muslim (no.35). 46 Reported by al-Bukhaaree (no.6930) and an-Nasaa’ee(no.3823). 47 Kashfush-Shubuhaat (pp.49-51). Al-Haafidh Ibn Rajab said in his essay entitled Kalimatul-Ikhlaas (pp.20-21), whilst commenting upon the saying of the Prophet sallallahu alaihi wasallam: I have been commanded to fight the people, until they testify to laa ilaaha illallaah and that I am the Messenger of Allaah, and establish the Prayer and pay the Zakaah.”48 He said: “That ‘Umar and a group of the Companions understood [from it] that whoever pronounces the shahaadatain, would be protected from being punished in this world because of it. So they withheld from fighting against those who withheld from paying the Zakaah. However, [Abu Bakr] as-Siddeeq understood [from it] that fighting them “If they do this, then their blood and their property will be protected from me, except what is a right by Islaam, and their reckoning is with Allaah.”49 Abu Bakr said: “Zakaah is a right which is due upon wealth.”50 This understanding of Abu Bakr as-Siddeeq was based upon what was clearly narrated from the Prophet sallallahu alaihi wasallam by more than one Companion - which includes Ibn ‘Umar, Anas and others - that he said: “I have been commanded to fight the people, until they 48 Reported by al-Bukhaaree (no.25) and Muslim (no.36), from Ibn ‘Umar 49 This is the end part of the preceding hadeeth 50 Reported by al-Bukhaaree (no.1400). This is also proven by Allaah the Most High’s saying: “So if they repent (from their unbelief), establish the Prayer and give the Zakaah, then leave their way free.” [Soorah at-Tawbah 9:5] In a similar way, the [following] verse: “So if they repent, establish the Prayer and give the Zakaah, then they are your brothers in the Religion.” [Soorah at-Tawbah 9:11] … proves that the Islaamic brotherhood is not established except by fulfillment of the obligatory duties along with [the affirmation of] tawheed. Indeed, repentance from shirk can never be achieved except with the [affirmation of] tawheed. So when Abu Bakr resolved this with the Companions, they accepted his saying and saw that his view was correct. So now you know that punishment in this world is not absolutely lifted from one who merely utters the two testimonies of faith, rather he may receive punishment due to certain shortcomings in fulfilling any of the rights of Islaam. Likewise, there could [also] be punishment in the Hereafter.” Ibn Rajab also said: “A group of scholars said that what is meant by these ahaadeeth is that laa ilaaha illallaah is a cause for entering the Gardens of Paradise and being saved from the It was once said to al-Hasan: Some people think that whoever says laa ilaaha illallaah will enter the Gardens of Paradise. So he replied: Whoever says laa ilaaha illallaah, fulfils its right and obligations, will enter the Gardens of Paradise. Wahb ibn Munabbih was once asked: Isn’t laa ilaaha illallaah the key to Paradise? So he replied: “Indeed, but there is no key except that it has certain ridges and teeth. So whoever possesses that key, with those ridges and teeth, then the doors will be opened for him. If not, then it will not!”51. 52 I believe that what I have quoted from the words of the people of knowledge is sufficient in dispelling the doubts of those who think that whoever utters laa ilaaha illallaah can never be declared an unbeliever, even if he does acts of great shirk “It is Allaah Who has sent down to you the Book. In it are Verses that are entirely clear in meaning (almuhkamaait), they are the foundations of the Book; and other Verses that are not so clear (almutashaabihaat). As for those in whose heart there is perversity and 51 Reported by al-Bukhaaree (3/141). 52 Kalimatul-Ikhlaas (pp.15-17). And those who are firmly entrenched in knowledge say: We believe in it; the whole of it is from our Lord. And none receive admonition, except the men of understanding. [Those who say]: Our Lord! Let not our hearts deviate from the truth after You have guided us, and grant us mercy from Yourself. Indeed, You are the Bestower. Our Lord! Indeed it is You who will gather mankind on the Day about which there is no doubt. Indeed Allaah never breaks His Promise.” [Soorah Aal-’Imraan 3:7-9].53 o Allaah! Show us the truth and grant us the ability to follow it; and show us the falsehood and grant us the ability to stay clear of it. 53 Imaam ash-Shaatibee, rahimahullaah, said in his valuable book at-I’tisaam (1/231): “Anyone who follows the mutashaabihaat verses; twists the underlying reasons [of the verse]; gives an explanation to it not given by the Pious Predecessors (Salafus-Saalih); clings to the very weak or fabricated ahaadeeth, or uses that which is apparently a proof, for every view that agrees with his [preconceived] goals and intent - without finding a fundamental proof for understanding it in this manner - then this is the method of derivation which gives rise to innovations and the innovators.” THE EFFECTS OF THE DECLARATION OF FAITH If this kalimah is pronounced with truthfulness and sincerity and its essential requirements are acted upon, both inwardly and outwardly, then its effects upon both the individual and the society will indeed be praiseworthy. From the most important of these effects are:
1-
Having a united word which results in the Muslims acquiring strength and achieving victory over their enemies. This is because they submit to one Religion and to a single creed (‘aqeedah), as Allaah the Most High said: “And hold fast altogether to the rope of Allaah and do not become divided.” [Soorah Aal-’Imraan 3:101] And Allaah the Most High said: “He it is that has strengthened you with His help and with the Believers. And moreover, He has united their hearts with love and affection. If you had spent all that is in the earth, you could not have united their hearts with love and affection. However, Allaah has united them. Indeed Allaah is the All-Mighty, All-Wise.” [Soorah al-Anfaal 8:62-63] And differing in the creed is a cause for divisions, disputes and hostility - as Allaah the Exalted said: “Indeed those who split up their religion and become sects, you have no concern with them in the least.” [Soorah al-An’aam 6:159] And Allaah the Most High said: “But people have cut off their affair of unity between themselves, into sects; each party rejoices in that which is with itself.” [Soorah al-Mu’minoon 23:53] So people cannot be united except upon a common creed of faith (eemaan) and tawheed; which is the implication of laa ilaaha illallaah - and this can be seen in the condition of the Arabs before and after Islaam.
2-
The prevalence of peace and tranquility in a society that professes tawheed and submits to the requirements of laa ilaaha illallaah. This is because every individual will take only that which Allaah has made lawful and leave that which He has prohibited, doing so in response with what the kalimah requires of him. So he will refrain from aggression, injustice and transgression and in its place will be co-operation, love and allegiance for the sake of Allaah; acting upon Allaah, the Most High’s, saying: “Indeed the Believers are but brothers.” [Soorah alHujuraat 4 9:10] This is clearly reflected in the condition of the Arabs before they submitted to this kalimah, and after they submitted to it. Before they submitted to it they used to be enemies, slaughtering one another, boasting about killing, looting and plundering. But when they submitted to it, they became brothers who had mutual love for one another. Allaah the Exalted said: “Muhammad is the Messenger of Allaah; and those with him are harsh against the unbelievers, but kind and merciful to each other.” [Soorah al-Fath 48:29] And Allaah the Most High said: “And remember the favor of Allaah upon you, for you were once enemies to one another but He joined your hearts together in love, so that by His Grace you became rothers.” [Soorah Aal-’Imraan 3:103]
3-
Achieving authority and succession of rule (khilaafah) pon the earth, and [maintaining] purity of the Religion and firmness against the various destructive thoughts and ideologies; just as Allaah, the Exalted, said: ”Allaah has promised those amongst you who truly believe and act in obedience to Allaah and His Messenger, that He will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice the Religion which He chose and ordered for them. And He will certainly change their situation to one of security, after their fear, providing they worship Me, obey Me, and do not associate anything else in worship with Me.” [Soorah an-Noor 24:55] So Allaah has firmly tied the achievement of these lofty goals and objectives with worshipping Him alone and not worshipping others along with Him. And this is the meaning and requirement of laa illaaha illallaah.
4-
Achieving peace and tranquility of the soul, as well as mental and psychological relief for whoever says laa ilaaha illallaah and acts by its requirements. This is because such a person is a slave and worshipper of only one Lord. He knows what his Lord wants and what pleases Him, so he does it. Likewise, he knows what angers Him, so he abstains from it. This is contrary to one who worships and is enslaved by many deities, each one desiring from him what the other does not desire, and each one planning and arranging for him something different to what the others plan and arrange. Allaah, the Most High, said: “Are many different lords and deities better or Allaah, the One, the Irresistible?” [Soorah Yoosuf 12:39] And Allaah the Most High said: “Allaah puts forth a similitude: a slave belonging to many partners who dispute and argue with one another and a slave who belongs entirely to one master. Are the two equal in comparison?” [Soorah az-Zumar 39:29] Imaam Ibnul-Qayyim remarked: “This similitude that Allaah the Most Perfect strikes is like that of one who worships others besides Allaah (mushrik) and one who worships only Allaah (muwahhid). So the example of a mushrik is like a slave who is owned by a group [of masters] who constantly dispute, argue and show enmity towards each other; so the person becomes ill-natured. Thus, since the mushrik is one who worships different deities, he is likened to a slave who is owned by a group of masters who compete with one another to employ his service and obedience. It is therefore not possible for him to appease all of them! On the other hand, the example of a muwahhid who worships Allaah alone is like a slave who has just one master to whom he submits. The slave knows the master’s intent and knows also the ways to please him. Thus he is relieved of all the feuds and confusion [that are bound to arise if he has more than one master]. Rather, he is safe from his master, with no dispute over who he should serve and obey, with the fact that themaster shows clemency, mercy and kindness to him, does good to him, and looks after his best interests. So are the two slaves alike?”54
5-
Acquiring dignity and eminence, both in this world and in the Hereafter, for the eople of laa ilaaha illallaah.Allaah the Most High said: “Worshipping none but Allaah alone; not ascribing any partner in the worship of Him. And whoever commits shirk with Allaah, it is as if he had plummeted from the sky and the birds had snatched him, or the winds had hurled him to a far off place.” [Soorah al-Hajj 22:31] So this Verse proves that tawheed is loftiness and ascendancy, whereas shirk is lowliness and ignominy. The great scholar, Ibn al-Qayyim, rahimahullaah, said: “Allaah likened the loftiness, expanse and nobility of faith and tawheed to that of the heavens, which are its place of ascent and descent. From it faith and tawheed descend to the earth and to it they ascend. Abandoning faith and tawheed has been likened to plummeting from the heavens to the lowest of the lowly places with regards to the severe constriction [of the heart] and the ever-accumulating pain. The birds that snatch at his limbs and completely severs them are a similitude of the Shaytaan whom Allaah sends to drive him towards evil, to harass him and to steer him to the place of his destruction. The wind that hurls him to a far off place is his false desires which cause him to cast his soul into the most despicable of places, furthest away from the heavens.”55
6-
Safeguarding one’s blood, property and honors; due to the Prophet’s saying sallallahu alaihi wasallam: “I have been ordered to fight mankind until they say laa ilaaha illallaah. So if they say it, then their blood and their wealth will be protected, except if they fail to fulfill its right, and their reckoning is with Allaah.”56 What is meant by except if they fail to fulfill its right is: If they say it, but refuse to fulfill its obligations - which implies not fulfilling what it requires as regards singling-out Allaah alone with worship and staying clear of worshipping others besides Allaah, and establishing the pillars of Islaam - then their property and blood will not be safeguarded. Rather, they will be fought and their property will be confiscated and given to the Muslims as war booty, which is what the Prophet sallallahu alaihi wasallam and his successors did. 54 I’laamul-Muwaqqi’een (1/187). 55 I’laamul-Muwaqqi’een (1/180). 56 Reported by al-Bukhaaree (13/419). We thus conclude that this kalimah has tremendous effects upon both the individual and the society, whether in matters of worship, social transactions, or morals and manners. And with Allaah lies all success. And may Allaah extol and send blessings |