In previous posts, I laid down some principles regarding worship, shirk and most importantly the word Ilah (اله) was defined. As clarified before, defining the word Ilah is central to clarifying the misguidance of Yasir Qadhi regarding his deviancies surrounding Tawheed.
As aforementioned, the word Ilah means anything that is taken as an object of worship. Hence, the statement: La Ilaha Ill Allah (لا اله الا الله) means that nothing is deserving of being taken as an object of worship/veneration except Allah. To explore the meaning of this statement further, I have ventured into the grammatical construction of this statement:
Laa (لا): This is called Laa Naafiyah Lil Jins (النافية للجنس) meaning that it negates everything that comes after it.
Ilaha (اله): This is Ism Laa (اسم لا: the subject of Laa). As aforementioned, the word Ilah is whatever is taken as an object of worship.
Therefore, the first part of the sentence shows negation of worship to anything that is taken as an object of worship. Furthermore, the scholars have mentioned that the predicate of Laa is understood and it is the word Haqq (حق) meaning deserved.
Illa (الا): This is Istithnaa (الاستثنى) or from the particles which makes what comes after it an exception to that which came before it.
Allah (الله): Which literally means the one who is worshipped as narrated from Ibn Abbas in several books of Tafseer. Grammatically, Allah is the Mustathna (المستثنى) or the exception to those things that have been falsely taken as objects of worship.
This final part of the sentence (Illa Allah) affirms that Allah is the only one who worship must be directed toward.
Therefore, La Ilaha Ill Allah (لا اله الا الله) simply means that there is nothing that deserves to be taken as an object of worship except Allah. For this reason, as aforementioned, when the Prophet Muhammad and those previous to him gave this simple message to their people, those who heard it automatically understood that they had to abandon making du’a, sacrificing, seeking aid, bowing and prostrating to idols, the righteous, the Prophets, the sun, the moon etc.
One may wonder how Yasir Qadhi and those similar to him have deviated from this simple message of Tawheed which has been clearly understood by the Prophets, those who follow them and those who have opposed them for several millennia.
Yasir’s “thinking outside the box” phantasms are nothing new. Several groups have arisen throughout Islamic History who have made the same claims as Yasir and yet have been written in the annals of Islamic History as astray deviants. Those who thought “outside the box” like the Mu’tazilah, the Jahmeeyah and the Asharis used their intellect to either deny Allah’s attributes or distort their meanings from those which are apparent within the Qur’an. Ultimately, because they relied upon their intellect rather than evidence such groups went further into innovating a new understanding of the Kalimah wherein they perceived that La Ilaha Ill Allah meant that there is no one who has the ability to create except Allah.
Then many Sufi groups, who picked up both the Ashari Aqeedah and the grave-worshipping practices of the Ismaeeli Shia then merged the aforementioned heterodox ideology with a heterodox action. In other words, they used the Mu’tazili/ Ashari definition of the Kalimah and continued the grave worshipping practices of the Ismaeelis under the shade of that misguided definition.
Hence, it is not amazing that Yasir’s intellectual lineage in his “out of the box” thinking returns to those who are historically quite severe in their deviance like the Mu’tazilah, the Asharis, the Ismaeelis, grave worshipping Sufis and their sympathisers like Hatim Al ‘Awni. His intellectual lineage does not return to the Qur’an, the Sunnah and the first three generations of Muslims as shall be proven later on in this series..
May Allah guide us to what he loves and pleases.
Next: The link between Tawheed Al Uluheeyah and Tawheed Ar Rububeeyah.