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Tawhid of Divinity

Islamic Creed — Tawhid of Divinity

Section 2: Explanation of the Meaning of the Shahadatayn and Errors in Their Conception: Their Meaning, Pillars, Conditions, Implications and What Negates Them

English translation of the Arabic original. The Arabic text remains authoritative.

  1. The meaning of Shahadatayn (The Two Testifications): The meaning of the testification La ilaha illallah (none has the right to be worshipped but Allah), is to believe and affirm that none deserves worship but Allah, to be committed to it and acting according to it. La ilaha (none has the right to be worshipped) is a negation of the right of worship from anything except Allah, while illAllah (but Allah) is an affirmation of the sole right of worship to Allah. The summarization of the statement is: ‘None deserves worship in truth but Allah.’ One should not interpret it to mean: ‘There is no god but Allah,’ as this is contrary to reality. Rather, there are several objects of worship (i.e. false gods) besides Allah in existence, and thus this interpretation (there is no god but Allah) will necessitate that the worship of these gods, is tantamount to the worship of Allah. This is an extremely false conception and is the opinion of people who believe in Wahdatul-Wujud [the unity of existence i.e. they believe that all in existence are but manifestations of the same reality (Allah)], and they are the worst of disbelievers on earth. This statement (La ilaha illallah ) has been interpreted in several invalid manners, some of them are: • That its meaning is: ‘There is no god (object of worship) besides Allah.' This is invalid as it implies that all objects worshipped deservedly and undeservedly, are Allah, as explained previously. • That its meaning is: 'There is no Creator but Allah.' This is just a part of the meaning of this statement, but it is not the intent because it does not establish other than Tawhid-ur-Rububiyyah (Unity of Lordship). So, it is not sufficient. This is the Tawhid of the polytheists. • That its meaning is: ‘There is no Sovereignty (or Law Giver) but Allah.' This also, is just a part of the meaning of this statement, but it is not the intent because it not sufficient. If a person restricted Sovereignty to Allah Alone and invoked other than Allah, or directed any form of worship to other than Him, he would not yet be a Monotheist. All these interpretations are either absolutely invalid or deficient. We have only called attention to them because they are found in some commonly available The valid interpretation of this statement (i.e La ilaha illallah ) according to the Pious Predecessors is: ‘None is worshipped deservedly but Allah.’ The meaning of the testification: Muhammad Rasulullah (Muhammad is the Messenger of Allah) ag, is to recognize internally and externally that he is a slave of Allah and His Messenger to all of mankind, and to act according to the implications thereof, by obeying his orders, believing his utterances, abstaining from his prohibitions and dissuasions, and not worshipping Allah, except by what he has legislated.
  2. The Pillars of the Shahadatayn: La ilaha illallah (none has the right to be worshipped but Allah) has two pillars: Negation and Affirmation. The first pillar is the Negation: La ilaha (none has the right to be worshipped). This invalidates all forms of polytheism and necessitates disbelief in all things worshipped besides Allah. The second pillar is the affirmation: illAllah (but Allah). This establishes that none deserves worship but Allah and necessitates acting accordingly. The meaning of these two pillars is found in several verses of the Qur’an. For example, His statement, Most High is He: “...Whoever disbelieves in tdghut (all false deities, etc.) and believes in Allah, then he has grasped the most trustworthy handhold...” “Whoever disbelieves in taghiit (all false deities, etc.), ” is the meaning of the first pillar [La ilaha (None has the right to be worshipped)], while “and believes in Allah, ” is the meaning of the second pillar [ill- Alldh (but Allah)] Also His statement regarding Ibrahim 9: “...Verily, I am innocent of what you worship. Except Him (i.e. I worship none but Allah Alone) Who did create m e...” (Qur’an 43: “Verily, I am innocent, ” means the negation in the first pillar, while “Except Him (i.e. I worship none but Allah Alone) Who did create me, ” is the affirmation in the second pillar. Muhammad Rasulullah (Muhammad is the Messenger of Allah) also has two pillars. These are the statement: ‘His slave,’ and ‘His M essenger They both negate extremism and laxity regarding his rights. He is Allah’s slave and Messenger, and he is the most perfect of creatures regarding these two attributes. The meaning of slave here, is one owned, one subservient, i.e. he is a man created from the same thing mankind are created. Whatever affects them also affects him as Allah - the Most High - said: He fulfilled all requirements of servitude and Allah extolled him thereupon. He - the Most High - said: “‘I am only a man like you...” “Is not Allah Sufficient for His slave?...” (Qur ’an 39:36) “Allpraise and thanks be to Allah, Who has sent down to His slave (Muhammad [Ml) the Book (the Qur’an)...” (Qur’an 18:1) t “Glorified (and Exalted) is He (Allah) [above all that (evil) they associate with Him/ Who took His slave [Muhammad Ml for a journey by night from AI-Masjid-al-Haram (at Makkah)...” The meaning of the Messenger is that he is sent to the entirety of mankind, with an invitation to Allah, giving glad tidings and giving warnings. In testifying to these two qualities, there is negation of both extremism and laxity in regards to his rights Many of those who claim to be members of his Ummah (followers of Muhammad 3S), have gone to extremes and have been excessive regarding him, such that there are some who elevate him beyond the status of servitude to the status of worshipping him besides Allah. So, he seeks aid from him M rather than Allah, and he requests from him what none has capability over except Allah, such as fulfilling needs and removing calamities. Some others denied his Message or were lax at following him. Rather, they relied upon opinions and statements, which contradict what he brought and they go to great lengths to twist the meanings of his narrations and decrees.
  3. The prerequisites of the Shahadatayn: The conditions of La ilaha illallah (none has the right to be worshipped but Allah). Regarding La ilaha illallah, seven conditions must be present. One who utters it will not be benefitted thereby except with the presence of all of them (conditions). Summarily, they are: • Knowledge which precludes ignorance • Certitude which precludes doubt • Acceptance which precludes rejection • Adherence which precludes neglect • Sincerity which precludes polytheism • Affirmation which precludes denial and • Love which precludes its opposite i.e. hatred. Their details are as follows: Knowledge: That is knowledge about its meaning (i.e. the meaning of La ilaha illallah ), its intent, what negates it and what establishes it. Knowledge, which precludes ignorance about it. “...Except those who bear witness to the truth (i.e. believed in the Oneness of Allah, and obeyed His Orders), and they know (the facts about the Oneness of Allah). ” (Qur’an 43:86) That is, they testified that none has the right to be worshipped but Allah and they know in their heart what they have testified to. So, if one uttered it without knowing its meaning, it would not be of benefit to him because he has not believed Certitude: That the one who utters it, be convinced of what it implies. If he has doubts as to its implication, it will not be of benefit to him. Allah - the Most High - said: “Only those are the believers who have believed in Allah and His Messenger, and afterwards doubt n ot...” (Qur’an 49:15) If he is skeptical about it, then he is a Munafiq (hypocrite). The Prophet said: ‘Whoever you meet behind this fence who testifies that there is none worthy of worship except Allah, being certain thereof, give him the (glad) tidings of So, whoever is not convinced thereof is not qualified to enter Paradise. Acceptance of the implications of this statement: That is worshipping Allah Alone and abandoning the worship of others besides Him. Whoever utters it and does not accept this, nor abides thereby is one of those about whom Allah said: “...Truly, when it was said to them: ‘La ilaha illallah (none has the right to be worshipped but Allah), ’ they puffed themselves up with pride (i.e. denied it). And (they) said: ‘Are we going to abandon our aliha (gods) for the sake of a mad man. ” (Qur’an 37:35 - 36) 14 Reported by al-Bukharl This is similar to the condition of grave worshippers today; they utter (La ilaha illallah) but do not abandon grave-worship. So, they are yet to accept the meaning of La ilaha illallah. Adherence to what it implies: Allah - the Most High - said: “And whosoever submits his face (himself) to Allah [i.e. (follows Allah’s Religion of Islamic Monotheism), worships Allah (Alone) with sincere Faith in the (1) Oneness of His Lordship, (2) Oneness of His worship, and (3) Oneness of His Names and Qualities], while he is a Muhsin [good-doer i.e. performs good deeds totally for Allah’s sake without any show off or to gain fame etc. and does them in accordance with the Sunnah of Allah’s Messenger Muhammad te], then he has grasped the most trustworthy The trustworthy handhold’ is the statement La ilaha illallah and the meaning of ‘submits his face’ is that he adheres to the worship of Allah with sincerity. Sincerity: This is the purification of deeds from all forms of Shirk, by not intending with its utterance to attain any of the pleasures of this life, or wanting to show-off or be heard. In an authentic hadlth, ‘Utban said: ‘Allah has prohibited to the Fire anyone who utters the statement: ‘La ilaha illallah (none has the right to be worshipped but Allah) seeking thereby (only) the Face of Allah.’'5 Affirmation: This means that he should utter this statement, affirming that it is the truth with his heart. If he utters it with his tongue but does not affirm it with his heart, he is a Munafiq (Hypocrite) and liar. He - the Most High - said: 15 Reported by al-Bukhan and Muslim “/4n</ of mankind, there are some (hypocrite) who say: ‘We believe in Allah and the last day' while in fact they believe not They (think to) deceive Allah and those who believe, while they only deceive themselves, and they perceive (it) not. In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. ” Love of this statement, its implications, and those who adhere to its implications. Allah - the Most High - said: “And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else)...” (Qur’an The people of La ilaha illallah love Allah with a pure love, while the people of idolatry, love Him and love others along with Him. This negates the implication of La ilaha illallah. The conditions of the testification Muhammad Rasulullah (Muhammad is the Messenger of Allah ). They are: • To recognize his Message and believe it in one’s heart; • To utter it and recognize it openly with one’s tongues; • Following him, by acting according to the Truth he brought and abandoning whatever falsehood he prohibited; • To believe him regarding whatever he informs (us) of, amongst the matters of the unseen, past or future; • Loving him more than one’s self, wealth, children, parents and all of mankind and; • Giving preference to his statements above those of others and acting according to his Sunnah.
  4. The implication of the Shahadatayn: The implication of La ilaha illallah is to abandon the worship of all other things worshipped besides Allah, whose negation is indicated by the statement [La ilaha (none has the right to be worshipped)], and to worship Him (Alone) not associating partners with Him (in worship), which is affirmed by the statement (illAllah [but Allah]). Many of those who utter it (this testification) contradict its implication, so they affirm and grant the right of worship, which does not belong to creatures, to graves, tombs, idols, trees and stones. These people believe that Tawhid (Monotheism) is an innovation, and so they object to those who invite them to it and rebuke those who purified worship solely for Allah. The implication of Muhammad Rasulullah (Muhammad is the Messenger of This implies obeying him, testifying to his trueness, abandoning whatever he has prohibited, restricting oneself to acting according to his Sunnah (practices), abandoning anything other than that (Sunnah), such as innovations, and granting preference to his statements above those of others.
  5. Things which negate the Shahadatayn: These are the things that negate Islam. This is because the two Testifications are the conditions, which by their profession, brings a person into the fold of Islam. Professing the two, implies understanding (and recognizing) their meaning, and adherence to their implications, by fulfilling the symbols (duties) of Islam. If he is defective in adherence, then he has detracted from the covenant he made when he professed the two Testifications. Things that negate Islam are numerous. The scholars of Fiqh (Islamic Jurisprudence) have produced a chapter for it in books of Fiqh, which they titled: ‘Chapter o f Apostasy.' The most important of these things, which negate Islam, are ten, they are mentioned by Shaykh al-Islam Muhammad bin Abdul-Wahab in his statement:
  1. Associating partners with Allah in worship: Allah - the Most High - said: “Verily, Allah forgives not that partners be set up with Him in worship, but He forgives except that (anything else) to whom He Also, He - the Most High - said: Allah) ft: “...Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And for the Zalimun (polytheists and wrong-doers) there are Also included in association of partners with Allah is the act sacrificing to other than Allah, such as sacrifices to (or at) tombs (or graves) and to the Jinns.
  2. Whoever places between himself and Allah an intermediary, which he invokes and seeks intercession (with Allah) from, and places his reliance upon; he is a disbeliever by consensus.
  3. Whosoever does not regard the polytheists as disbelievers, and one who doubts that they are disbelievers or views their beliefs (regarding God) as correct, has disbelieved.
  4. Whosoever believes that the guidance of someone other than Muhammad is better than his, or that the judgment of someone other than him is better than his, such as those who prefer the judgments of tyrants to the judgments of the Messenger of Allah, and prefer their constitutions to the judgment of
  5. Whosoever despises a thing from amongst what the Messenger 2s came with, even though he may act by it, has disbelieved. “...Say: Was it at Allah, and His Aydt (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger H that you were mocking? Make no excuse; you have disbelieved after you have Magic: This includes magic that makes as man despise his wife or that endears a man to his wife. Whoever does this or is pleased therewith has disbelieved. The evidence for this is His statement: “...But neither of these two (angel) taught anyone (such things) till they had said: ‘We are only for trial, so disbelieve not (by learning this Magic from us)...” (Qur’an 2:102) Aiding and assisting the polytheists against the Muslims. The evidence for this is the statement of Allah, Most High is He: “...And if anyone one amongst you takes them as Auliya’ (friends, protectors, helper etc.), then surely he is one of them. Verily, Allah guides not those people who are the Dhalimun (polytheists and wrong-doers and unjust). ” (Qur’an 5: 51)
  6. Whosoever believes that some people are free to exit the Shari ’ ah (Law) of Muhammad, as Khidir16 was not bound by the Shari’ ah (Law) of Musa >60, is a disbeliever, just as the extreme Sufis believe that they attain a station where they do not have to follow the Messenger 3?. 16 The Prophet of Allah whose encounter with Musa (Moses) is mentioned in Surah al-Kahf (Qur'an chapter 18 verses 65 -82). [TN]
  7. Turning away from the Religion of Allah in totality: That is, one does not learn it, nor act according to it. The evidence for this is His statement, Most High is He:.. But those who disbelieve turn away from that whereof they are “And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, then he turns aside therefrom? Verily, We shall exact retribution from the Mujrimun (criminals, disbelievers, polytheists, Shaykh al-Islam Muhammad bin Abdul Wahab said: ‘There is no difference concerning these things which negate Islam, between one who is joking, or one who is serious, or one who is afraid, except the one who is coerced. All o f these are o f the gravest evils that could occur, and are the most frequent in occurrence. It is necessary fo r a Muslim to be wary o f these and to be apprehensive over his soul in this regard. We seek refuge with Allah from the factors that bring about His Anger and painful punishment.’'1 17 Majmu 'at al-Tawhid an-Najdiyah pg. 37 - 39
Source pages
6
Source work
Aqidat al-Tawhid? Shaykh Salih ibn Fawzan ibn Abdullah al-Fawzan
Source
Aqidat al-Tawhid — Arabic book supplied to the site
Arabic original
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English text aligned with the corresponding Arabic sections extracted from the user-provided Word source. The Arabic original remains authoritative.

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