If you refer to the books of Al-Baqillani in creed, then you will find him explaining taw īd in terms of taw īd al-uluhiyya, when he says: ‘Taw īd means affirming that He is Absolutely Existing, One God, the Object of all worship, and there is nothing like unto Him’. He continues: ‘It is obligatory to know that the Almighty Creator of the World is One and Only; and this means that there is no god but Him, and there is none worthy of worship save Him alone’.6 Imam Nawawi (Allah have mercy on him) says about the expression La Ilaaha Illa Allah, ‘The best form of invocation after the Qur’an is La Ilaaha Illa Allah; and what this means is nothing is all existence is rightfully worshipped except Allah’7 The mufassir Abu ‘Abd Allah Al-Qurtubi Al-Ash’ari clearly enunciated this doctrine in the introduction to his book titled “Reflection upon the state of the deceased and the condition of the afterlife”, when he said: ‘May Allah make it purely for His pleasure… there is no lord but Him, and no entity worthy of worship but Him, Be He Glorified’. Imam Al-Izz Ibn ‘Abd Al-Salam said after mentioning the necessary attributes of Allah (Be He Glorified): ‘Verily, Divinity means the worthiness of being worshipped, and none deserves worship except the One who is described by all that we have mentioned’. He continued: ‘And none deserves status as God except the One who is described by all that we have resolutely affirmed’.8 more info regarding (Imam Al-Izz Ibn ‘Abd Al-Salam): Here Imam Al-Sanusi (Allah have mercy on him) said: There are six types of idolatry (shirk): 1) shirk implying autonomy, and that is the belief in two independent gods, as in the shirk of the Zoroastrians; 2) shirk of division, and that is the belief in a god made up of multiple gods, as in the shirk of the Christians; 3) shirk as a means of drawing close, and this entails worshipping other than Allah Almighty in order to draw near to Allah, as in the shirk of the ancient Arab polytheists; 4) shirk of imitation, and this entails worshiping other than Allah Almighty in blind following of others, as in the shirk of the later Arab polytheists; 5) shirk of causation, and this entails attributing normal causes other than Allah Almighty to natural phenomena, as in the shirk of philosophers and natural scientists and the students of such; 6) shirk of intention, and this entails working and striving for other than Allah Almighty. The first four are kufr by consensus (ijmā’); the sixth is sinful; judgment on the fifth depends on certain other considerations… 9 The first two types of shirk mentioned are at odds with taw īd al-rububiyyah, and they are the shirk implying autonomy and the shirk implying division. The second two types of shirk are at odds with taw īd al-uluhiyyah, and they are the shirk as a means of drawing close and the shirk of imitation. Al- Sanusi decided that the ruling of all these forms of shirk is kufr, and that such was by unanimous consent. Al-Sanusi said: The reality of the One God is that He the Necessary Being who deserves to be worshipped…and this means that nothing in existence is deserving of worship except for the One who is the Creator of the Universe (Majestic and Elevated be He)… because nothing deserves to be worshipped – meaning that all things humble themselves before it – save for He who is free of any need for all other beings beside Himself, and whom all other beings need. 10
Posted on: Wed, 02 Oct 2013 20:40:34 +0000
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