Laa ilaha illallah – ConsultSyariah.com

(From the book Al-Mahshul Al-Jami’ Li-Syuruh Tsalatsah Al-Ushul)

By:

Dr. Fahd bin Badi Al-Mursyidi

Author Rahimahullah said:

• “Laa ilaha” (There is no God): This is a denial of everything that is worshiped apart from Allah Subhanahu Wa Ta’ala.
• “Illallah” (Besides Allah): This means, as a condition of worship only to Allah Subhanahu Wa Ta’ala, Allah Subhanahu Wa Ta’ala has no partners in worshiping Him, just as He has no partners in His power.

Short explanation:

The testimony of the oneness of Allah Subhanahu Wa Ta’ala, “Laa ilaha illallah” consists of negation and affirmation which are the pillars of this sentence. This denial is found in the words “Laa ilaha” (There is no God). This sentence contains the denial of the right to be worshiped by all creatures other than Allah Subhanahu Wa Ta’ala, that is, denying everything that is worshiped other than Allah Subhanahu Wa Ta’ala.

Meanwhile, the provisions in the sentence “illallah” (except Allah Subhanahu Wa Ta’ala) contain provisions for worship only to Allah Subhanahu Wa Ta’ala who has no partners. This means establishing worship only because of Allah Subhanahu Wa Ta’ala, He has no partners in worshiping Him, just as He has no partners in His power. If Allah is Almighty, has no partners, and is the creator of all things, then none has the right to be worshiped except Him. (Book Sharh Al-Ushul Ats-Tsalatsah by Abdurrahman bin Nashir Al-Barrak, p. 26).

Detailed explanation:

The author said, “‘Laa ilaha’ (There is no God) as a disclaimer for everything that is worshiped apart from Allah Subhanahu Wa Ta’ala. ‘Illallah’ (Aside from Allah Subhanahu Wa Ta’ala) as a determination that worship is for Allah Subhanahu Wa Ta’ala alone.” He explained that the sentence “Laa ilaha illallah” consists of disclaimer and determination, and these two things are the pillars of this sentence, disclaimer is in the sentence “Laa ilaha” (There is no God), and determination is in the sentence “Illallah” (Besides Allah Subhanahu Wa Ta’ala).

Disclaimer alone is not monotheism, neither is establishment alone, so these two things must be combined so that monotheism can be realized and shirk can be eliminated. The meaning contained in this great sentence regarding the determination of divinity for Allah Subhanahu Wa Ta’ala alone is deeper than if we simply said the sentence “Allah Subhanahu Wa Ta’ala is God”, because this disclaimer and determination means that the intended meaning is limited to that one, and does not apply to others.

The intended meaning is divinity that belongs only to Allah Subhanahu Wa Ta’ala alone, without any partners for Him. (See: Books Hasyiyah Tsalatsah Al-Ushul by Abdurrahman bin Qasim, p. 52, and Al-Mahshul Min Syarh Tsalatsah Al-Ushul by Abdullah Al-Ghunaiman, p. 140).

So the person who says “Laa ilaha illallah” seems to be saying, “I deny everything that is worshiped other than Allah Subhanahu Wa Ta’ala, and I believe that worship is the right of Allah Subhanahu Wa Ta’ala alone.

So, Allah Subhanahu Wa Ta’ala is true, worshiping Him alone is true, and worshiping other than Him is negated by the word “Laa” in this sentence. So the word “Laa ilaha” contains a denial of the existence of true worshipers other than Allah Subhanahu Wa Ta’ala. What is negated by the word “Laa” in this sentence is worship other than Allah Subhanahu Wa Ta’ala, because that includes false worship, so the word “Laa ilaha” denies all false worship, not denying all worship.

From this it can be seen that the exception in the sentence “Illallah” (except Allah Subhanahu Wa Ta’ala) is not included in Al-mustatsna minhu – the element that is the origin of the exception – “There is no god”, so basically Allah Subhanahu Wa Ta’ala is not included in the disclaimer and is not included in the law. (See: Book Hasyiyah Tsalatsah Al-Ushul by Abdurrahman bin Qasim, p. 52, and Syarh Tsalatsah Al-Ushul by Abdullah bin Ibrahim Al-Qar’awi, p. 81).

The author said, “Allah Subhanahu Wa Ta’ala has no partners in His worship, just as he has no partners in His power.” Namely, because Allah Subhanahu Wa Ta’ala is Almighty in His power, it is mandatory to be united in His worship, because it would be the greatest injustice if a creature were not an partner of Allah Subhanahu Wa Ta’ala in His power but was made an partner of Allah Subhanahu Wa Ta’ala in worshiping Him, Glory be to Allah and Most High is Allah for that.

This is like the argument previously mentioned regarding the pledge that there is no true god except Allah Subhanahu Wa Ta’ala. This is because no one has the right to be worshiped except Allah Subhanahu Wa Ta’ala, just as Allah Subhanahu Wa Ta’ala has no partners in His power. This is a form of forming an argument through tauhid rububiyah to explain monotheism uluhiyah, because the pledge that Allah Subhanahu Wa Ta’ala has no partners in His power – whether in an independent sense or a general sense – then it is a definite consequence that Allah Subhanahu Wa Ta’ala is the only one who has the right to be worshipped, no one has the right to be worshiped except Him, there is no partner for Him. As He is Almighty in His power, there is no partner for Him.

Allah Subhanahu Wa Ta’ala has explained in the Qur’an that if He had an ally in His power, that ally would surely find a way to compete with Him. Allah Subhanahu Wa Ta’ala said:

“Say (the Prophet Muhammad), ‘If there were (other) gods besides Him, as they say, those gods would surely find a way for (God) the Owner of the Throne (to defeat or compete with Him).'” (QS. Al-Isra: 42).

If with Allah Subhanahu Wa Ta’ala there are gods – deities who have the right to be worshiped – surely they have a share in the power of Allah Subhanahu Wa Ta’ala, because they have no right to be worshiped except substances that have the power to provide benefits and harm, whereas there is nothing with Allah Subhanahu Wa Ta’ala in His power, but He is the Almighty in His power, so it is a consequence of this that only Allah Subhanahu Wa Ta’ala alone has the right to worshipped. (Book Syarh Tsalatsah Al-Ushul by Salih bin Abdul Aziz Alu Ash-Shaikh, p. 140. See also, Syarh Tsalatsah Al-Ushul the work of Dr. Khalid Al-Mushlih, p. 43).

Source:

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