Tawhid related issues

Abdullah Ibn Abdurrahman Abu Butayn

In this small book you will fnd basic knowledge of the terms such as
Ibadah, Ikhlas, Ilah and Taghout. Besides you will see that it is not
suffcient to utter the word ‘la ilaha illaAllah’ only with the tongue to be
a Muslim. On the basis of proofs you will see from Qur’an and the
Sunnah that the word ‘la’ brings ‘ilaha illaAllah’ to use only if actions
follow this word. In addition you will see in this book that it is not an
obligation to adhere oneself to one of the four Madhabs and it is
condemned to follow anyone without proof.

Ibadah
Although it has different defnitions according to the shariah all these
defnitions mean the same thing. Some of the defnitions of the term
made by the ulama are as follows:

a) Something that is instructed (commanded) by the Shariah; even if it is

the opposite of custom or to the general understanding.

b ) Everything which Allah (swt) is content with and which He (swt)

loves. For example the prayer, zakah, hajj, being truthful, not breaching
the trust, being kind towards to parents, not cutting the relationship off
with the relatives, loyalty to contracts, commanding good, forbidding
from bad, making jihad against kuffar and munafqun, being kind
towards the neighbours, orphans, poor, needy ones, slaves and animals,
dhikr, reciting the Qur’an, loving Allah (swt) and His messenger (saw),
to be afraid of Allah (swt), directing oneself towards Allah (swt), being
sincere in the deen, making deen solely to Allah (swt), being thankful to
Allah (awj) for the blessings and showing content to the qadha
(jurisdiction) of Allah, Tawakkul (trust and relied on) in Allah (awj),
expecting the grace of Allah (swt) and to be afraid from His punishment
and acts like such would be taken in consideration under the term
ibadah.

c) Bowing down completely, which itself will necessitate feeling true

love towards the one who is bowed to. Slave means the one who bows
in complete to his beloved Allah (awj). The amount of love towards his
Rabb, is the amount of obedience he would have. The slave loving his
Lord will necessitate bowing down before Him. It is because the
meaning of loving Allah is; bowing down and understanding inability
of ones own against His Lord with complete and infnite love.

Ibn Qayyim says: “Ibadah is tawhid of love. Therefore the heart and the
other organs must bow down to Allah (swt) as a result. The poet
expressed in such a way:

Love is to be in agreement with the loved one.

To accept by heart things which (even) he does not like.
Concordance with it is submitting to his instructions.
The goal (is), to gain the consent of Allah.'

As seen, Ibn Qayyim (ra) described the term ibadah as tawhid of love
and ‘ilm as total submission by the limbs. Anyone who loves something
and bows to it will become, with his heart, a slave of that object. Or else
love without reverence and bowing down or reverence without love can
not be (called as) ibadah.

Love and reverence (khushu) are the two basic conditions of ibadah. If
an individual submits to his Lord while angry at Him; he won’t be a
slave of Him or have performed ibadah to Him. If someone loves
someone, as if he loves his children or his friend, but he does not bow
down to it then he also would not be considered of performing ibadah
to him or he won’t become a slave of it. In this regard it is not suffcient
to perform ibadah to Allah (swt) without loving Him. On the contrary,
one must place the love for Allah (swt) over everything. The love for
Allah (swt) must be in the heart over the love for all other (types of)
love. It is because as nobody has earned the right to really be bowed to
except Allah (swt), no one has earned the right to be loved (except
Allah).

Tawhid in the ibadah is allocating all kinds of ibadah which had been
prescribed by the shariah to Allah (jj). Ibni Abbas (ra) said: “The
meaning of all statements in the Qur’an in the reference to ibadah is
tawhid. And this is the call that, all the messengers have called upon
and the mushrik (society) kept away from accepting it.”

Ibadah is more general than tawhid when it is taken hand alone. It is

because although every muwahhid is an abid (slave), not every abid is a
muwahhid. Ibrahim (as) said: “Do ye then see whom ye have been
worshipping, Ye and your fathers before you? For they are enemies to
me; not so the Lord and Cherisher of the Worlds.” (ash-Shuara 26/75-77)

“I do indeed clear myself of what ye worship: (I worship) only Him

Who made me, and He will certainly guide me.” (az-Zuhruf 43/26-27)

If one pays attention carefully, will see that Ibrahim (as) kept distant His
Lord from the idols which they worshiped. As also seen in the ayah, the
Mushrik people pray to Allah (swt); at the same time they associate
partners to Allah (swt).

The meaning of the Ayah: “Nor will ye worship that which I worship.”
(Kafrun 109/3 and 5) is: “You will not make ibadah in the way I make
ibadah. You will only make ibadah in the way that you wish.” There is
fne wisdom behind the fact that the radd (refusal) here is used in the
future form and in different way. The actual goal here is to show that
RasulAllah (saw) had never had tie -in no time and no where- with the
idols of the mushrik.

Now in order to inform this reality with absolute wording we see that
the inconsistent verb that shows occurring and renewal later is used in
the same refusal with the subject tense. This shows continuity. The use
of two different tenses shows these following truths:

First; “how can you request such a thing from me, because you know
that I will never commit shirk.”

Secondly; in this ayah as if the following is (to be) said: “I will perform
an act under no circumstances such as ibadah to something different
except Allah (swt) and this (committing shirk) will never become a
characteristics (attribute) for me.”

As seen both were used around the actual point, to emphasize it. For the
(when mentioning the) kuffar, not the verb, but the subject (ism-i fail),
which indicates its stability and its characteristic (attribute) is used, it is
to be stressed around the following:
“The steady characteristic of those, which worship Allah (swt) alone is
not expected from you; (it is because) you do not have such
characteristic. This is to be seen only with those, who performs the
ibadah simply to Allah (swt) and those who do not associate partners to
Him (swt). As long as you worship other than Allah you will not be
accounted as worshippers of Allah. Even if these people, from time to
time, perform ibadah to Allah (swt); this will not change the truth. It is
because while performing ibadah to Allah (swt) the mushrik will
associate partners to Allah. Likewise the Ashab-i Kahf said:
“When ye turn away from them and the things they worship other than
Allah…" (Kahf 18/16) Meaning you left the fake gods of the rejecter
kuffar and mushrik and turned to Allah.

“…We only serve them in order that they may bring us nearer to
Allah…” (az-Zumar 39/3)

As seen above, the mushrik directs worship to other objects besides

Allah (swt). As such act is seen from the mushrik this act had not been
taken as an act of rejection. Meaning this characteristic has not been
forbidden as they are not like such when they reject and perform shirk
to Allah (awj). Only when they leave other fake gods that they worship
aside completely and turn to Allah totally then they will earn this
attribute (slave of Allah). The servant, who performs ibadah solely to
Allah (swt), as he does not compliment anyone other than Allah he also
will not befriend those who compliment other than Allah and he under
no circumstance commits shirk in the ibadah to Allah (swt).

The individual who associates partners to Allah (swt) in the ibadah will
never have the characteristic of worshipper of Allah (swt). This issue is
the basis of the surat al-kafrun which is one of two surat al-ikhlas in the
Qur’an. Therefore this surah is, as also mentioned in the ahadith, equal
to a quarter of the Qur’an.

Only those, who Allah (swt) gave the ability for understanding and
comprehension, can understand this. The praise and the gratitude are
entitled to Allah (swt).
 Ikhlas
Ikhlas is the servants establishing his worship sincerely towards Allah
in his words, acts and in his intentions.

This is the deen of the Ummah of Ibrahim (as); the Hanif deen. Allah
(swt) has ordered His servants not to worship other than Him in any
circumstances. This is Islam.

Allah (awj) commands:

“If anyone desires a religion other than Islam (submission to Allah),
never will it be accepted of him; and in the Hereafter he will be in the
ranks of those who have lost (All spiritual good).” (Al-e Imran 3/85)

“And who turns away from the religion of Ibrahim but such as debase
their souls with folly?” (al-Baqara 2/130)

The book, the Sunnah and the ijma of the Ummah necessitate being
sincere (Ikhlas) in the acts and words. Allah (swt) accepts only the
ibadah, which is performed with sincere niyyah (intention), in a devout
manner and to aim attaining His consent.

For this reason the Salaf-as Saliheen put extreme effort in to devoting
their intentions. They accepted ikhlas as something which is more
valuable than anything else and something which is the heaviest thing
against the nafs. This was sourced from them knowing Allah (swt), and
them knowing the conditions, which are necessary, so that Allah (swt)
accepts an act and them knowing the reasons which could cause an act
to be destroyed. They gave so much importance on ikhlas, due to their
willing to clean their acts from doubts which may completely destroy or
reduce the reward of their acts.

Imam Ahmad b. Hanbal said: The duty of niyyah is something which is

very heavy.

Sufyan al-Thawri said: 'I have never had hard time, as I had with the
improvement of my niyyah. It is because the niyyah changed always
against me.'

Yusuf b. Asbat said: 'The effort for saving the niyyah from corruption is
much diffcult/heavier than the efforts of those, who work long time
and industriously.'

Sahl b. Abdullah said: 'There is nothing heavier to the nafs than akhlaq
(moral, behaviour). It is because the nafs does not have a portion of
akhlaq.'

Yusuf b. Husayn said: 'The most valuable thing in the world is ikhlas. I
put so much effort to destroy riya (showiness, ostentation) from my
heart. But it comes each time to me in another color and form. One who
wants to give advice to his nafs must put great effort to have true
intention. He must pay extra attention to clean it from any sort of doubt
or dirt. It is because the acts are evaluated according to the intention and
everyone will fnd whatever he had intended to do.’

As we mentioned before the meaning of ibadah are very far diversifed.

The ibadah, which shariah demands, is the ibadah, which supports itself
by Tawhid. Likewise according to Ibn Qayyim, tawhid in ibadah is more
general than ikhlas.

Let’s take in hand the statement of Ibn Qayyim: 'Truthfulness and ikhlas
are the two conditions of the tawhid and its base.' If attention is paid to
this (statement), the imam takes in consideration that ikhlas is one of the
two bases of tawhid. Likewise 'Sidq' meaning truthfulness is also
counted as one of two the bases of tawhid. However in some of his
statements he says ‘Sidq includes ikhlas’.

Ilah
Ilah is that which the heart is bound by love. Meaning an object which
the hearts are bound to with such; love, fear, hope, tawakkul, help, pray,
sacrifce, votive, prostration and with all hidden types of ibadah. Ilah
means ma’luh meaning mabud- the one who is worshipped. All
linguistic scholars described the meaning of ilah in such manner.

The Ulama of the tafsir, hadith and fqh interpreted the word Ilah as
mabud. But some people of kalam interpreted the term ilah just as the
one who only is able to contrive and create; this is a great error and a
huge mistake. Anyone, who thinks somewhat about it, will immediately
understand that this is batil (reasoning). The individual, who maintains
such a thing, seems that he does not have notion, of what Allah (swt)
says in His book about the Mushrikun and that the Arab Mushrikun
were Mushrik, although they said that Allah (swt) has power to invent
and to create.

Abu Abbas said: 'Ilah does not only mean that, the one who possesses to
invent and to create'.

The ahlu’l-kalam believed that uluhiyyah is only to have power to

invent things. Whereas this is also accepted by the Mushrikun. Thus
Allah (awj) commands:
“If thou ask them, who it is that created the heavens and the earth. They
will certainly say, ‘Allah’.” (Luqman 31/25)

“Say: To whom belong the earth and all beings therein? (say) if ye
know!’ They will say, ‘To Allah’!” (Muminun 23/84-85)

“And most of them believe not in Allah without associating (other as

partners) with Him!” (Yusuf 12/106)

Ibni Abbas said: 'If you ask them, 'Who created the sky and the earth?'
They answer: 'Allah!'; however they still pray to others beside Allah
(swt).'

This is something that is accepted absolutely by everyone. But those,

who commit the major of the sins which Allah (swt) had informed of
never being forgiven; shirk, will not be considered to be saved by the
fact that they accept this. It is because at the same time all the forms of
ibadah have to be directed solely to Allah. Only then the deen is, all
alone for Allah (swt). In the Qur’an it is completely and openly
explained, what the word ilah means.

Allah (swt) said: “Behold! Ibrahim said to his father and his people: ‘I do
indeed clear myself of what ye worship. (I worship) only Him Who
made me, and He will certainly guide me.’ And he left it as a Word to
endure among those who came after him, that they may turn back (to
Allah).” (az-Zukhruf 43/26-28)

The scholars of tafsir said: ‘a Word to endure’ here is ‘la ilaha illaAllah’
which is the statement of the kalimat tawhid. This word becomes an
eternal word after Ibrahim (as) in his descendants.'

Qatada said: 'Those, who are from his descendants even today makes
tawhid in ibadah to Allah. ‘a Word to endure’ which is mentioned here
is used for informing the following; befriending only Allah (swt) and
keeping distant from others. Befriending Allah (swt) can only be by
directing all the ibadah solely to Him and cutting all the connections
and relationships off with all other idols which are worshipped other
than Him. So ‘this word’ will constantly continue among the
descendants of Ibrahim (as). The prophets (as) and those, who follow
them, carry this word on as inheritance.

Shirk is prescribed as haram, because it is ugly. It is because (in shirk)

there is insult to Allah (swt), attributing errors to Him (swt) and
comparing Him with His creatures.

This matter of truth must never be forgotten from ones mind: Whoever
performs love, reverence, honor, fear, hope, dua, tawakkul, sacrifce,
votive and similar ibadah to someone else than Allah (swt); or someone
else beside Allah (awj) will associate that person as partner to Allah and
make him ilah to himself. No matter what name he gives it, he is a
mushrik.

Everyone with a sound mind will know that by changing the name of
something it does not change that something. For example if people give
other names to zina (fornication), riba (interest), khamr (drink); this so-
called names will not change the fact that it is still zina, riba or khamr.
The only difference is the names.

Even RasulAllah (saw) said: A group from my ummah will try to give
the name trade to riba, and a different name for khamr to make it halal.

RasulAllah (saw) blamed them for this reason. If the judgment were
only over the names of these things, and not the reality of it then this
blame would be meaningless. So this is one of the traps, which the
shaytan has been trying to set up for humankind since the beginning.
Shaytan presents shirk not as shirk, but such as things; as respect to
the salih (righteous), tawassul, expecting shafaa and (with this) fools
mankind.

It is only Allah (swt) that leads to the right path.

 Taghout
According to Lays, Abu Ubayd, Kisai, Wahidi and the majority of the
scholars, the linguistic meaning of taghout is everything which is
worshipped other than Allah (swt).

This word is used for everything; singular, plural, male or female.

Example of the singular usage is this ayah:

“Their (real) wish is to resort together for judgment (in their disputes) to
the taghout, though they were ordered to reject him.” (an-Nisa 4/60)

Example of the plural usage is this ayah:

“Of those who reject faith the patrons are the taghouts: from light they
will lead them forth into the depths of darkness.” (al-Baqara 2/257)

Example of female usage is this ayah:

“Those who eschew taghout…” (az-Zumar 39/17)

According to the opinion from Jawhari taghut is: soothsayer, shaytan

and the head of all (those) deviated.

According to Umar b. Al-Khattab (ra), Ibn Abbas (ra) and many of the
scholars of tafsir taghout is shaytan.

Ibn Kathir says about this opinion: 'This is really a strong (good)
opinion. Because this opinion includes the entire people of the
jahiliyyah, and things that they were taking as judges and those they
were requesting help from.”

According to Wahidi: 'Everything which is worshipped other than Allah

(swt) is taghout.'

According to Ibni Abbas (ra): 'The Jibt are the idols and taghout are
those who serve them. It is because they divert the people, by inventing
lies in the name of them.'

According to another opinion of Ibn Abbas (ra): 'Jibt is soothsayer and,

taghout is magician.'
One of the salaf said about the ayah: “Their (real) wish is to resort
together for judgment (in their disputes) to the taghout…” (Nisa 4/60)
This is the Jew Kab b. Ashraf. Another said: 'That is Huyay b. Ahtab.' It
is because these two were the leaders of the deviation; they earned this
name. It is because they exaggerated in rage, cheated the people and
have ensured that the Jews obey them in the reference to revolting
against Allah (swt). Therefore whoever carries these characteristics on
him is a taghout.

Ibni Kathir said about the ayah: “…Their (real) wish is to resort together
for judgment (in their disputes) to the taghout…” (Nisa 4/60) 'This ayah
was revealed over those, who wanted to take Kab b. Ashraf as a judge or
to those who wanted to appeal to the courts of the jahiliyyah.'

While explaining similar things he said: 'The ayah is general regarding

the judgment (it establishes). It refers all of these. It is because it
criticizes everyone, who deviates from the straight line of the Book and
the Sunnah. Therefore what is meant with the term taghout is; the courts
other than the book (Qur’an) and the sunnah.'

As a conclusion drawn from these; the name taghout comprises

everything which is known as a mabud other than Allah (swt). It even
comprises all of those leaders of dalalah (deviation) who calls to it and
fnds it good, those who want to be judged with the rulings of jahiliyyah
which are opposite to the ruling of Allah (awj) and RasulAllah (saw),
those soothsayers, magicians, those who wait the idols and shrines,
those guarding it, shrine keepers, those who puts doubts in to the minds
while telling others that ‘the person who is in this shrine or grave can be
of help to whoever comes and requests help from him’; in short it
includes every liar who deviates people. The base and the biggest of all
of these is the shaytan. This is the biggest taghout.
 Will anyone who utters
‘la ilaha illaAllah’
be performed takfr?
Question: How can we answer someone who states this: When those
came before us stated ‘la ilaha illaAllah’ they had not been touched.
Although we are uttering it as well, you are trying to kill us while
stating that we are performing shirk. What shall we do to prevent you
from touching us?

The answer (of Abdullah ibn Abdurrahman): All praise to Allah, who
created His servants in different characters. Mainly there are two
different groups of humans: The grateful ones and ungrateful ones. A
group among people make tawhid of Allah (swt), slaughters their
sacrifces in His name; others slaughter their sacrifces in the name of
others, votives in the name of the taghouts, plays instruments such as
daff, tanbur and other similar instruments.

Again some of them perform the prayer, pay the zakah, observe fast, go
to hajj, witness that there is no deity other than Allah who desires to be
worshipped (and witness that) He has no partner, make tawhid with
ikhlas, not ungrateful, testify while accepting Muhammad (saw), with
whom the hanif deen aroused, is the messenger and slave of Allah (awj),
and some of them turn their faces away from these.

The word ‘la ilaha illaAllah’ is the key of the abode of paradise; it is the
word of Islam and the taqwa (conscious of Allah). It is the most
trustworthy hand-hold. Skies and the earth stand owing to it. Allah
(swt) has created the entire creation for it; the jihad is done for it. This is
the right of Allah (swt) over His servants. The abode of kufr is separated
from the abode of Islam with this. The one whose last word is this will
enter the Paradise. This is the word, which brings security for lives and
possession, and (the word which) saves from the punishment of the
grave and the punishment of hell. Again this word is the word which
lets one enter Paradise, brings one closer to Allah, a word which people
differentiated with as happy, miserable, desired and expelled. If the
meaning of this word is not applied necessarily and if those who don’t
love it are not taken as enemy (one) will not have shown love and
friendship to this kalimah. RasulAllah (saw) is only imam of those, who
love this word. It will only be possible to love and adhere to RasulAllah
(saw) by loving this word. Allah (swt) says:
“Do ye then see whom ye have been worshipping,- Ye and your fathers
before you?- For they are enemies to me” (Shuara 26/75-77)

Without baraa there will be no walayah. The way of being friend of

Allah (swt), necessitates keeping distant from His (swt) enemies and
breaking off the connections with them. Therefore, without keeping
distant from all other deities except Allah, the friendship of Allah will
not be earned. This is the meaning of ‘la ilaha illaAllah’.

Allah (swt) says:

“Behold! Ibrahim said to his father and his people: ‘I do indeed clear
myself of what ye worship: (I worship) only Him Who made me, and
He will certainly guide me.’ And he left it as a Word to endure among
those who came after him, that they may turn back (to Allah).” (az-
Zukhruf 43/26-28)

The imam of the hanif, Ibrahim (as) has left this word to his followers
and they have left it to their successors. Likewise the other messengers
did this also.

When Allah (awj) sent RasulAllah (saw) as a prophet, instructed him to

call humans to this word and these two bases.

Allah (jj) commands:

“Say: O ye that reject Faith! I worship not that which ye worship, nor
will ye worship that which I worship. And I will not worship that which
ye have been wont to worship, nor will ye worship that which I
worship. To you be your Way, and to me mine.” (al-Kafrun 109/1-6)

When RasulAllah (saw) called the mushrik society to utter ‘la ilaha
illaAllah’, since they had understood the meaning very well, they
answered him with the following:
“Has he made the gods (all) into one Allah? Truly this is a wonderful
thing!” (Sad 38/5)

Thus RasulAllah (saw) told his uncle Abu Talib, during the time of his
death: ‘O uncle come and utter ‘la ilaha illaAllah’. Those Abu Jahl and
Abdullah b. Abu Umayyah who were present there, immediately
challenged him while stating: Do you leave the deen of Abdulmuttalib?
(Bukhari; Muslim; Ahmad, Musnad)
It is because they knew exactly, what this word meant. These words
contain tawalli (friendship) and tabarri (keeping distant and enmity).

Allah (swt) instructed the messenger to call also the Ahlu’l-Kitab to this
word:
“Say: ‘O People of the Book! come to common terms as between us and
you: That we worship none but Allah; that we associate no partners
with him; that we erect not, from among ourselves, Lords and patrons
other than Allah’...” (Al-e Imran 3/64)

RasulAllah (saw) said: “He who professed that there is no god but Allah
and made a denial of everything which the people worship beside
Allah, his property and blood became inviolable, an their affairs rest
with Allah.” (Muslim; Ahmad, Musnad)

Thus the errors of deceived ones and the invalidity of proofs of the
deniers are established. It is because like already mentioned above; the
meaning of the kalimah ‘la ilaha illaAllah’ has two angles refusal and
acceptance. These are wala for Allah (swt) and bara (enmity) for Allah
(swt). Besides, this enmity requires hatred and disavowing.

Allah (swt) says:

“There is for you an excellent example (to follow) in Ibrahim and those
with him, when they said to their people: ‘We are clear of you and of
whatever ye worship besides Allah: we have rejected you, and there has
arisen, between us and you, enmity and hatred for ever,- unless ye
believe in Allah and Him alone’..” (al-Mumtahina 60/4)

Other than Ibrahim (as) also the separation of RasulAllah (saw) and his
ashab from their people and show enmity towards them is an example
for us. The incident between Sad (ra) and his mother is a clear example
for this.

Also these statements of our Lord in the reference to Ibrahim (as) are an
example to us:
“And I will turn away from you (all) and from those whom ye invoke
besides Allah” (Maryam 19/48)

Allah (awj) commands regarding Ashab-i Kahf:

“And when ye withdraw from them and that which they worship
except Allah, then seek refuge in the Cave.” (al-Kahf 18/16)

Allah (swt) informs in these muhkam ayahs their departure from the
mushrik society frst; before the deities they broke off their relations and
connections with the mushrik society. Where are the scholars (!) of
today in relation to these truths? They do not even comprehend this
word as well as the ignorant kuffar from yesterday did and do not act
according to its requirements. However deen has been sent with the
word of tawhid to inform that there is no partner in the mulk of Allah
and He is One, there is no other deity except Allah who deserved to be
worshipped; and nabi and rasul of Allah exalted His Highness with this.

Allah (swt) says:

“Know, therefore, that there is no god but Allah…” (Muhammad 47/19)

This ayah had been revealed in the 8th year of hijrah in Madina. Likwise
in a well-known hadith RasulAllah (sas) said:
“Musa (as) said: ‘O Lord! Teach me something so I can remember You
and make dua to You (with).’ Allah (jj) commanded: ‘O Musa utter la
ilaha illaAllah!’ Musa (as) replied: ‘O my Lord! All of Your slaves say
this (word).’ Upon this Allah (swt) told him: ‘Utter la ilaha illaAllah.’
Musa (as) said: ‘O Lord! There is no other deity which is deserved to be
worshipped but You! However I am asking to You, to inform me of
something which is unique for me.’ This time Allah (awj) replied him
saying: ‘O Musa! If the seven earths and the seven skies and everything
in it can be put on a counter and la ilaha illaAllah on the other side of
the counter, la ilaha illaAllah will weigh heavier’.” (Ahmad, Musnad;
Hakim; Ibn Hibban; Baghawi, Sharhu’s-Sunna; Nasai, Amalu Yawm
wa Layl; Ibn Rajab, Kalimatu’l-Ikhlas; Abu Ya’la; Tabarani; Bayhaqi;
Abu Nuaym, al-Hilya; Ibn Abdul Barr)

The one who wants to give advice to his nafs should think about what
great importance this word possesses. It is not suffcient to express this
word by tongue only; the one who wants to gain the virtue of this word
must fulfll its conditions. As seen in the above hadith, even Musa (as)
had not comprehended its virtues completely.

If it is taken notice, there are many ayah and ahadith regarding this
matter. We have here only mentioned some of them. The sharih
(commentators) and other Islamic scholars have said so much about this
that it is impossible to mention them all here.

But the most comprehensive meaning of these is: Stating ‘la ilaha’
meaning (except Allah) there is no god, which is worthy, to be
worshipped.
Allah (swt) says:
“Alif. Lam. Ra. (This is) a Book, with verses basic or fundamental (of
established meaning), further explained in detail,- from One Who is
Wise and Well-acquainted (with all things): (It teacheth) that ye should
worship none but Allah.” (Hud 11/1-2)

Allah, the all wise (Hakim) and all well-acquainted (Habir) informs that
He has sent this book (Qur’an) as a book, which its ayah are muhkam
(fundamental of established meaning) and mufassal (in detail explained)
and only He (swt) may be worshipped. It is because the expression ‘ye
should worship none but Allah’ necessitates worshiping Allah alone.
Also the book had down-sent for this (reason). So this is the meaning of
the word ‘la ilaha illaAllah’.

In the dictionary it is referred that the word ilah comes from ‘waliha-
aliha’. Therefore ilah means: ‘the thing that hearts are bound with
respect, fear, hope, dua, tawakkul, tawba and infnite love.' Thus all
respect (attention and admiration) are entitled simply to Allah (swt); for
this reason attestation/oath is only taken in His name.

The secret of ‘la ilaha illaAllah’ is, making tawhid of Allah with which
was enumerated here and with the things, thereby that are connected.
Ilah is a attribute, which causes one to turn to it. Therefore; whoever
turns with ibadah, reverence, and tabarruk to another than he makes it
ilah (for himself).

The following is narrated from Abu Waqid al-Laithi (ra): "RasulAllah

(saw) went to Hunain. He came across a tree called Dhaatu Anwaat
which belonged to the mushrik society. The mushrik society used to
hang upon it their weapons (to seek blessing from it). They (those
among the Sahaabah who were new in the Deen) said: "Oh RasulAllah,
make for us a Dhaatu Anwaat like theirs." Upon this he (saw) said:
"SubhanAllah! That which you have said is the same as the people of
Musa said: Make for us an Ilah (one whom they can worship) just like
their ilah." (Araf 7/138)
Then RasulAllah (saw) said: By the One Whose hand my soul is, you
will defnitely follow the way of those who were before you." (Tirmidhi;
Ahmad)

A further characteristic of ilah is that only with it refuge is looked for

and that nobody obeys others except Him. So testifying (Shahada) of ‘la
ilaha illaAllah’ can be only fulflled, with knowing and afterwards
acting according to this. It is because someone, who actualizes
something, is only the one who puts his trust on it very deeply and
bounded it with his acts and statements.

Allah (swt) says:

“And those who stand frm in their testimonies.” (al-Maarij 70/33)

Only those, who possess the mentioned characteristics, actualize the

testimony. It is because it is only, with this word, possible for the spirit
to get the life. Such as bodies’ fnding its life, bound with the spirit.

What can be more useful for the servants than this?

The servants will turn to Allah (swt) completely, will become busy with
His dhikr, will blessed with His tawhid, will dependent their love and
decisions to His consent and their existence will melt in such akhlaq
(moral) state. So some among them will be placed in Paradise without
being punished and without having an account.

RasulAllah (saw) describes them as:

“They are those who do not seek ruqya (spiritual cures) for physical ills,
who do not practice cauterization, nor believe in omens, but depend
totally, on their Lord.” (Muslim; Tirmidhi)

Whoever says ‘la ilaha illaAllah’ with certainty (fulflling its

requirements) will receive the blessings of dunya, the blessings of grave
and blessings of the Paradise. Allah (swt) made the eternal hell fre
haram for them. Therefore, as much the servant performs it, as much he
acts according to this word, his yaqeen (certainty), his development and
his patience will decrease or will increase. The sabaat (stability) in this
world is actualizing of this word. His passing over the bridge of Sirat in
the akhirah is also dependent to his actualizing this word or not. We ask
Allah (swt) to make us steadfast on this way. We seek (from Allah) that
honors us and Muslims with this word giving our souls while dying.
(We seek from Allah that He) treats us with His mercy. It is because He
(swt) is the most merciful among the merciful.

We will take this question in hand from three different aspects:

First of all: Allah (swt) commanded the jihad; and He (swt) informed us
regarding its wisdoms and under which circumstances there is security
and its reasons.

Allah (swt) says:

“And fght them on until there is no more tumult or oppression, and
there prevail justice and faith in Allah altogether and everywhere…”
(al-Anfal 8/39)

The word deen is a name which has general meaning. Allah (swt) sent
and assigned RasulAllah (saw) with this.

Allah (swt) says:

“So serve Allah, offering Him sincere devotion. Surely pure religion is
for Allah only.” (az-Zumar 39/2-3)

“And they have been commanded no more than this: To worship Allah,
offering Him sincere devotion, being true (in faith)…” (al-Bayyina 98/5)

“I have been sent near the Day of Judgment so the ibadah will not be
performed by associating partners to Allah.” (Ahmad, Musnad; Ibn
Hajar, Fathu’l-Bari; Ibn Taymiyya, Iktidau's siratil mustaqim)

Secondly: Allah (swt) commanded (fght with all of the mushrik):

“…then fght and slay the Pagans wherever ye fnd them, an seize them,
beleaguer them, and lie in wait for them in every stratagem (of war); but
if they repent, and establish regular prayers and practice regular charity,
then open the way for them...” (at-Tawba 9/5)

Allah (swt) commands not to release the mushrik until all of the Islamic
signs can be seen on them. (And these conditions are three.)

Allah (swt) says:

“And they have been commanded no more than this: To worship Allah,
offering Him sincere devotion, being true (in faith); to establish regular
prayer; and to practice regular charity...” (al-Bayyina 98/5)

“I have been commanded to fght against people till they testify that
there is no god but Allah, that Muhammad is the messenger of Allah,
and they establish prayer, and pay Zakat and if they do it, their blood
and property are guaranteed protection on my behalf except when
justifed by law, and their affairs rest with Allah.” (Tirmidhi; Ahmad,
Musnad; Bukhari; Muslim; Abu Dawud; Darimi; Ibn Maja)

When RasulAllah (saw) sent Muadh (ra) to Yemen, he (saw) asked him
to call Yemenites to three things which are mentioned in the hadith and
he (saw) warned him in this regard several times. And also his (sa)
caliphates (ra) remained closely bound to it. Abu Bakr (ra) has fought
against those, who did not pay the zakah, although they were saying ‘la
ilaha illaAllah’.
Thirdly; Abu Mabad Miqdad b. Aswad reports: I told RasulAllah (saw):
RasulAllah, you just see (here is a point): If I encountered a person
amongst the infdels (in the battlefeld) and he attacked me and struck
me and cut off one of my hands with the sword. Then he (in order to
protect himself from me) took shelter of a tree and said: I become
Muslim for Allah's sake. RasulAllah, can I kill him after he had uttered
this? RasulAllah (saw) said: Do not kill him. I (the narrator) said:
RasulAllah, he cut off my hand and uttered this after amputating it;
should I then kill him? RasulAllah (saw) said: Don't kill him, for if you
kill him, verily he would be in a position where you had been before
killing him and verily you would be in a position where he had been
before uttering (kalima).” (Bukhari; Muslim; Abu Dawud)

The meaning of this (hadith) is as follows: ‘he would be in a position

where you had been before killing him’ (meaning in a situation that
murdered Muslim), ‘and you are in the situation, in which he was
before’. Meaning it is because you killed Muslim thus there qisas for you
and you will be permissible (to be killed) for his inherit. But this does
not mean that you changed your deen. Nevertheless Allah (swt) knows
it best.

For a Muslim it is a must that besides him knowing the value of this
word and comprehending its meaning in a way that it should be known;
he must believe this word by heart, utter what he believes and perform
its requirements with his limbs. If he offends one of these enumerated
things he can not be Muslim. Even if he was Muslim and practices
accordingly afterwards he falls in a situation which opposes it by
statement, act or faith, he would not be benefted from his good deeds
that he performed.

Allah (jj) commanded the following regarding mockery of munafq

during the journey of Tabuk:
“Make ye no excuses: ye have rejected Faith after ye had accepted it...”
(at-Tawba 9/66)

“…but indeed they uttered blasphemy, and they did it after accepting
Islam…” (at-Tawba 9/74)

Now where can we fnd these truths within the people of today? They
say this word as a ridiculous statement while having fun and this is
accepted as Islam and Iman. But they distort tawhid, the right of Allah
over His servants. They turned away from it and have turned towards
some idols and shrines. They ignored and become unaware of fard
(obligations) and other distinguished signs of Islam. They represented
bidah and revolting as something beautiful. Allah (swt) has designated
the word ‘la ilaha illaAllah’ as the word of the ‘taqwa’. But they have
brought this into the situation of the word of the 'fajir' (wicked evil
doer).

With a mushrik it is only permitted to not fght once he actualizes the

open and clear principles of Islam which we mentioned before in some
muhkam ayah. Those who perform these will establish saving their life
and possessions. Allah (swt) mentioned these muhkam ayahs after He
commanded to fght. Also this is explained in the clear and sahih hadith.

Allah (swt) while mentioning the tawhid frst commanded to leave shirk
then mentioned the following:
“…establish regular prayers and practice regular charity…” (at-Tawba
9/5)

After then
“…open the way for them” (Tawba 9/5)

“…and faith in Allah altogether and everywhere…” (al-Anfal 8/39)

RasulAllah (saw) said: “…if they do it, their blood and properties are
guaranteed protection on my behalf except the right of Islam.”

When they actualize these things, then individuals will have protection.

The Salaf of the Ummah did this also and this is the reality which had
been accepted by the mujtahid imams.

When it comes to those who have the knowledge of the matter; if they
leave their deen by statement, act or something else, or if they perform
anything that means they don’t enter Islam, as mentioned in the
ahadith, their protection; security of their life and possession will be lift.
Only those, who perform the necessities of the kalimah tawhid, meaning
Islam can beneft from the right of protection.

Against peoples, who left these three bases, war is led immediately.
Among these:

Tawhid: The pure and special right of Allah (swt) over His servants.

Salat Prayer: It is the only rukn which differentiates between the Kufr
and the Islam.

Zakah: Is an ibadah which ashab had led war against those who omitted
it.

In addition the ulama also made ittifaq (agreement) over this issue. All
of the writers, commentators and fuqaha explained this in such way.
These statements are completely clear and open in their books.

If some individuals say ‘la ilaha illaAllah’ but act not in such a way, as it
is to be acted or perform some of the hukm but others not, whatever is a
necessity regarding them will be done.

Allah (swt) says:

“He whom Allah, guides is rightly guided; but he whom Allah leaves to
stray,- for him wilt thou fnd no protector to lead him to the Right Way.”
(al-Kahf 18/17)

Is it an obligation for one to

follow one of the four madhabs?
(Sheikh Abu Batin Abdullah b. Abdurrahman asked the following
question): Must one follow one of the four righteous madhabs?

Answer (of Sheikh Abu Butayn): Allah (swt) instructed His servants to
obey that which was down-sent from their Lord, commanded them to
adhere to RasulAllah and He mentioned this truth in many places in His
book. It is necessary for one to choose a leader other than RasulAllah
(saw). However humans are splintered and divided into many groups
in this matter.

Allah (swt) says:

“…each party rejoices in that which is with itself.” (al-Muminun 23/53)
Ittiba (follow, adhere) and Iktida (opposition) are various. Some of these
are haram.

Allah (awj) commands:

“When it is said to them: ‘Follow what Allah hath revealed.’ They say:
‘Nay! we shall follow the ways of our fathers.’ What! even though their
fathers Were void of wisdom and guidance?” (al-Baqara 2/170)

“Just in the same way, whenever We sent a Warner before thee to any
people, the wealthy ones among them said: ‘We found our fathers
following a certain religion, and we will certainly follow in their
footsteps’.” (az-Zukhruf 43/23)

“When it is said to them: ‘Come to what Allah hath revealed; come to

the Messenger’: They say: ‘Enough for us are the ways we found our
fathers following’.” (al-Maida 5/104)

“The Day that their faces will be turned upside down in the Fire, they
will say: ‘Woe to us! Would that we had obeyed Allah and obeyed the
Messenger!’ And they would say: ‘Our Lord! We obeyed our chiefs and
our great ones, and they misled us as to the (right) Path’.” (al-Ahzab
33/66-67)

One type of taqlid (imitation) is taking the scholars and monks as Rabb.
This kind of taqlid is shirk. Abu Bakr in his work ‘al-Jami’ wrote a
chapter over discord and refusal of this type of taqlid. Abu Umar said:
Allah (swt) denounced taqlid in His book in many places.

Allah (swt) says:

“They take their priests and their anchorites to be their lords in
derogation of Allah” (at-Tawba 9/31)

Regarding this ayah it is narrated from Hudhayfa and others: Do not

perform ibadah to others while leaving Allah. It is because they made
halal into haram, and haram into halal and the others followed them.

Adiyy b. Hatem (ra) said: I went to RasulAllah while hanging a cross on

my neck. RasulAllah (saw) sad to me: O Adiyy take that idol (i.e the
cross) off from your neck and throw (it away). He was reciting the surah
of at-Tawba. When he came to the ayah: “They take their priests and
their anchorites to be their lords in derogation of Allah” (at-Tawba 9/31)

I said: O Rasulullah! We did not worship them. Thereupon RasulAllah

(saw) said: No it is not like as you said. Did you not obey them when
they made halal of Allah’s haram and when they made haram of Allah’s
halal. Certainly I replied. (RasulAllah) said: this is worshipping them.
(Tirmidhi; Tabari; Suyuti)

Abu Bahtari said: 'If they had commanded the people to perform ibadah
to them instead of Allah, they would have not obeyed. But they had
made haram what Allah made halal and made haram what Allah had
made halal, people obeyed them in this. So this is taking them as Rabb.

The one who understood this introduction, will understand that there is
no contradiction in the reference to following the right schools between
us and the people. There will be confict between us and them only
when they oppose with the truth. Some people always commit haram,
follow their hawa (desire) and wish, their longings. At the same time
they say that they are members of one of these right schools.
Nevertheless the reality is not like that.

If someone comes along and states that he attaches to something, but

with it there is no trace of it to see on him, it will not be thought to
beneft him. For example although the Christians say, they are
supporters of Isa (as) and the Jews say, they are supporter of Musa (as),
this claim of theirs have no use for them.

Allah (swt) says:

“Then We put thee on the (right) Way of Religion: so follow thou that
(Way), and follow not the desires of those who know not. They will be
of no use to thee in the sight of Allah: it is only Wrong-doers (that stand
as) protectors, one to another: but Allah is the Protector of the
Righteous. These are clear evidences to men and a Guidance and Mercy
to those of assured Faith. What! Do those who seek after evil ways think
that We shall hold them equal with those who believe and do righteous
deeds,- that equal will be their life and their death?” (al-Jathiya 45/18-
21)

“Then seest thou such a one as takes as his god his own vain desire?
Allah has, knowing (him as such), left him astray, and sealed his hearing
and his heart (and understanding), and put a cover on his sight. Who,
then, will guide him after Allah (has withdrawn Guidance)? Will ye not
then receive admonition?” (al-Jathiya 45/23)

“But if they hearken not to thee, know that they only follow their own
lusts…” (al-Qasas 28/50)
Ibn Qayyim said: Allah (swt) united all ways in two ways: Either
following the sharia of RasulAllah (saw), which Allah sent him with this
shariah and wanted this for His servants, or taking ones own lust and
vain as a deity. Likewise in the previous ayah this truth was
emphasized. May Allah (swt) protect us from new opinions and
thoughts, deviated and defector hawa we seek refuge from Allah (swt)
for all of these.
'
When it comes to the Imams of the right schools – May Allah like (swt)
contently with them- they are all leaders of hidayah (guidance). Their
ijma is evidence and their ikhtilaf is rahmah. Regarding taqlid of them,
scholars had ikhtilaf.

Some stated while not accepting taqlid: 'People are divided into two
groups: The task of the ignorant ones and average Joe is to learn their
deen in order to perform their deen in the best way. It is not possible for
one to stick to one madhab and continue in this manner. Their situation
is equal to the situation of those, illiterate who although cannot read and
write claiming that they can read and write. Now think well about it:
The man says I belong to this madhab; but he does not know; can not
differentiate the sahih (sound) from the daif (weak). When it comes to
the faqih and scholar; it is impossible for such individual to give a
judgment without having proofs.

According to the opinion of these scholars taqlid is permitted only in

dharura (obligation and states of distress). If there is no necessity then
there won’t be taqlid.

Another group, which is comprised from the majority of faqih, stick on

the middle-way in this affair; they did not exceed the statements of the
imams of madhab. It is because according to their opinion these imams
are the person, whom should be referred during a debate, and they will
be excused if nothing from sunnah had reached them. This point of
issue has also been explained by Ibn Taymiyya in the valuable book
'Raful Malam an Aimmatil Alam'. They did whatever they could within
the framework proofs they had in their hand, and they always stuck to
the sunnah. They have applied according to the results from sunnah
that they could derive and could understand. So these are the followers
of the imams and the saved group among this ummah. It is because the
imams have forbid taqlid of them other than the issues which are
corresponded to the sunnah. Following this is an obligation to them.
Therefore this kind of taqlid is the third type and praise worth taqlid.

Now let’s take some of the statements of the scholars in hand:

Ibn Qasim reports that Imam Malik said the following: 'Even if he is
precious, valuable person; there is no need to follow his each word.
Because Allah (swt) commands: “…so announce the Good News to My
Servants, Those who listen to the Word, and follow the best (meaning)
in it” (az-Zumar 39/17-18)

Abu Yusuf said: 'Nobody is allowed to adopt our opinion until he

knows the evidence which it is based.’

Abu Hanifa said: 'This is a rayy (opinion). Whoever brings a better

opinion; we accept it.'

Again he said: 'Is the word of somebody equal to the word of

RasulAllah (saw)?
'
Imam Malik said: 'The word of people can be accepted or rejected. Only
the word of owner of this grave (pointing to the grave of RasulAllah) of
Muhammad is different. His statement will not be rejected.'

Imam Malik said also this: 'If someone prefers the word of Ibrahim an-
Nakhai to the word of Umar b. Khattab (ra), then he must make tawba.
So what shall be said if he prefers words of Ibrahim an-Nakhai and his
likes over the word of RasulAllah?

Imam Shafi said that he who seeks knowledge without proof is like
someone who gathers frewood at night; he might without realizing it
pick up a bundle of fre wood with a poisonous cobra snake in it and so
get bitten and poisoned.

Again Imam Shafi said: 'If the hadith is sahih, then this is my madhab.
Nothing else (is my madhab).'

Abu Dawud said: I asked Ahmad ibn Hanbal: Is al-Awzai more

deserving of being followed or Malik? He said: Do not imitate either of
them for your faith. Adhere to what comes down from RasulAllah and
companions.

In another way of transmission he says: Take it from their sources.

Again Imam Ahmad said: Imitating someone is a proof of ones lack in

fqh.

The fourth kind of the taqlid which is criticized and condemned;

exaggerating in regards to taqlid and sticking to a madhab etc. will be
accounted under this type of taqlid. Some say 'It is not permitted to
contradict to the madhab. One must adhere to a madhab in any
condition.' These brought every imam in to the position of RasulAllah
(saw) regarding the taqlid. This is changing the deen.

Imam Ahmad said: 'I am surprised at those, who although know the
excessive quantity of the chain and the sihhah of a hadith, and follow
the opinion Sufyan. However Allah (swt) says: “…then let those beware
who withstand the Messenger's order, lest some trial befall them, or a
grievous penalty be inficted on them.” (an-Nur 24/63)

Ibn Abbas (RA) said: 'I am afraid that it will rain stones of the sky over
you very soon. I say to you that, RasulAllah (saw) said in such a way
and in such a way; you say, Abu Bakr (ra) and Umar (ra) said in such a
way.

Sufyan b. Uyayna said: Rabia covered her face and began to cry. I asked
her: ' What made you to cry? She told me this: ' Openly riya (hypocrisy),
secret longings and peoples being to the scholars like the child are to
their mother. They keep themselves immediately away from whatever
they forbid for them and perform right away whatever they command
to them.

Abdullah b. Mutamir said this: 'Indeed there is no difference between an

animal who laughs and a muqallid.

Ibn Masud (ra) said: 'None of you be in a state that imitating someone,
when the person who you imitate believes something you believe and
when he denies something you also deny. It is because nobody can be
taken as an example with regards badness.

Again he (ra) said: Be either a teacher or a student; and do not be a

parasite in between.

Something similar was also narrated from Ali (ra). Many words can be
said over this both affairs. But we have briefy touched upon it.

All praise is entitled to the master of the worlds. May salat and salam be
upon Muhammad (saw), his Ahlu Bayt and his companions.