{"id":85776,"date":"2022-12-30T10:10:08","date_gmt":"2022-12-30T15:10:08","guid":{"rendered":"https:\/\/muslimmatters.org\/?p=85776"},"modified":"2022-12-30T12:16:08","modified_gmt":"2022-12-30T17:16:08","slug":"he-is-one-truly-knowing-allah","status":"publish","type":"post","link":"https:\/\/muslimmatters.org\/2022\/12\/30\/he-is-one-truly-knowing-allah\/","title":{"rendered":"He Is One: Truly Knowing Allah"},"content":{"rendered":"

One of the many beautiful things about Islam is the simplicity of our creed. In Surat Al-Ikhlas (the Chapter of Sincerity), Allah \"sub\u1e25\u0101nahu says:\"\"<\/p>\n

Say, \u201cHe is Allah, the Uniquely One (A\u1e25ad)<\/em> \"\"<\/p>\n

Allah, the Indivisible.<\/em> \"\"<\/p>\n

He begot no one nor was He begotten,<\/em> \"\"<\/p>\n

and never has there been to Him anyone equivalent.\u201d<\/em> [Surah Al-Ikhlas: 112;1-4]<\/p>\n

Allah is Uniquely One, Indivisible, and Incomparable. He is al-W\u0101\u1e25id<\/i> (the One) and al-A\u1e25ad<\/i> (the Unique) – nothing is equal or can be compared to Him. There is something incredibly comforting about how uncomplicated our beliefs are. The concept of taw\u1e25\u012bd<\/i> – oneness of God – can be explained to anyone, whether a child or an elderly person, an intellectual or someone without any basic education. There are no mental gymnastics required, no ‘leap of faith’ to avoid hard questions; rather there is complete congruence between the intellect, heart, and soul. Indeed, Allah \"sub\u1e25\u0101nahu is al-\u1e24aqq<\/i> – The Truth – and the soul recognizes and is liberated by the Truth. Thus, it finds tranquility in it.<\/p>\n

Moreover, Allah \"sub\u1e25\u0101nahu being al-W\u0101\u1e25id<\/i> and al-A\u1e25ad<\/i> means that all perfection is united in Allah \"sub\u1e25\u0101nahu; He is completely unique in His Essence, His Names, and His Attributes, and He is utterly distinctive in His Lordship over creation.1<\/a><\/sup>Maher Muqaddim, Asm\u0101\u02be All\u0101h Al-\u1e24usn\u0101: Jal\u0101lah\u0101 Wa La\u1e6d\u0101if Iqtir\u0101nih\u0101 Wa Thamar\u0101tih\u0101 F\u012b \u1e0caw\u02be Al-Kit\u0101b Wal-Sunnah. 3rd Ed. Kuwait: Al-Imam al-Thahabi (2014), p. 78-79<\/span> When we talk about Allah \"sub\u1e25\u0101nahu being al-Ra\u1e25m\u0101n <\/i>(the Completely Merciful) or al-Wad\u016bd<\/i> (the Affectionate) or al-\u1e24ak\u012bm <\/i>(the Most Wise), for example, we have to know that His Mercy, Love, and Wisdom, are unique in their perfection, and there is truly no equivalent. Hence, there is no love like the love of Allah \"sub\u1e25\u0101nahu, and no good like the good that comes from Allah \"sub\u1e25\u0101nahu.<\/p>\n

The Importance of Knowing that God is One<\/b><\/h2>\n

The opposite of taw\u1e25\u012bd<\/i> is shirk<\/i> – taking other idols with Allah \"sub\u1e25\u0101nahu. Committing shirk <\/i>contradicts the Truth and Divine Reality.2<\/a><\/sup>Zohair Abdul-Rahman, Why is Shirk the Greatest Sin of All?, Yaqeen Institute, 2022<\/span> Indeed, since our purpose in this world is to worship and know God, taking other idols – in the literal or symbolic sense – contradicts our purpose3<\/a><\/sup>Ibid<\/span>, and it stands in the way of truly knowing Allah \"sub\u1e25\u0101nahu. If we do not know Allah \"sub\u1e25\u0101nahu, we do not have the proper foundation for worshiping Him and for doing good holistically in this world.<\/p>\n

Perhaps some of our ailments – those that we cannot point to specifically – are as a result of this disturbance in our soul. We understand that constantly and consistently eating ultra-processed food has gradual (sometimes immediate) adverse effects on our physical health. We may still be able to function, sometimes even appear healthy, but our body has to fight to counteract the negative effects of pseudo foods, and we develop ailments that even affect our mental health.4<\/a><\/sup>Lachance and Ramsey, Food, Mood, and Brain Health: Implications for the Modern Clinician, Mo Med, April 2015<\/span> When we live in opposition to the Truth and to our purpose, and when we starve our heart and soul of what they need, it is natural that we suffer underlying unease that is not cured by the perfect diet, spin class, and yoga.<\/p>\n

And hence, as Muslims, all our actions spring from the conviction that Allah \"sub\u1e25\u0101nahu is al-W\u0101\u1e25id al-A\u1e25ad<\/i>, and we are vigilant against anything that has elements of polytheism, as this impacts the state of our souls.<\/p>\n

The Effects<\/b><\/h2>\n

Allah \"sub\u1e25\u0101nahu says in the Qur’an:\"\"<\/p>\n

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“Have you not considered how All\u0101h presents an example, [making] a good word like a good tree, whose root is firmly fixed and its branches [high] in the sky?<\/em> \"\"<\/p>\n

 <\/p>\n

 <\/p>\n

It produces its fruit all the time, by permission of its Lord. And All\u0101h presents examples for the people that perhaps they will be reminded.”<\/em> (Surah Ibrahim: 14;24-25]<\/p>\n

The \u2018good word\u2019 here is the profession of faith: l\u0101 il\u0101ha ill\u0101 All\u0101h<\/em> – there is no god but Allah \"sub\u1e25\u0101nahu.5<\/a><\/sup>Tafs\u012br Ibn al-Qayyim, https:\/\/tafsir.app\/ibn-alqayyim\/14\/24 <\/span> It is the foundation for all good that comes after: it produces fruit all the time.<\/p>\n

Truly internalizing the meanings of al-W\u0101\u1e25id<\/i> and al-A\u1e25ad<\/i> does not only result in a tranquil soul, and in being and doing good. It goes to the root of what we give our hearts to. Allah \"sub\u1e25\u0101nahu being Uniquely One negates any other false idol in our hearts. Allah \"sub\u1e25\u0101nahu is One and Incomparable, and thus nothing should stand equal to Him in our hearts. Knowing that He is al-A\u1e25ad<\/i> reminds us that anything we put above Him is a false idol. Hence, true sincerity is of utmost importance, and our actions and intentions should be directed towards His pleasure and love, and not be tainted by ulterior motives.<\/p>\n

Negating other deities<\/b><\/h2>\n

Bilal, may Allah \"sub\u1e25\u0101nahu be pleased with him, understood the power of sincere belief and submission to Allah \"sub\u1e25\u0101nahu al-A\u1e25ad<\/i>. Considered to be lowly in society because he was enslaved, Bilal \"ra\u1e0dyAll\u0101hu accepted Islam, and he was tortured severely for what was perceived to be a defiant act. Famously, Bilal \"ra\u1e0dyAll\u0101hu repeated one word in the face of his tormentors: A\u1e25ad. <\/i>This infuriated them even more, but Bilal \"ra\u1e0dyAll\u0101hu would not desist. He was negating that he worshiped, indeed that anything existed that was worthy of worship, except Allah \"ra\u1e0dyAll\u0101hu. He would not submit to anything other than Allah, al-A\u1e25ad. This single belief inspired strength and conviction which the polytheists could not stand. Indeed, they revealed their weakness in not being able to counter this simple truth and resorting to force, while Bilal \"ra\u1e0dyAll\u0101hu was strengthened by the truth.<\/p>\n

When we say that Allah \"sub\u1e25\u0101nahu is al-W\u0101\u1e25id <\/i>and al-A\u1e25ad, <\/i>we are negating the worship and the intercession of any other so-called deities. Allah \"sub\u1e25\u0101nahu condemns those who said about their idols that,\"\"<\/p>\n

\u201c<\/em>Indeed, sincere devotion is due \u02f9only\u02fa to Allah. As for those who take other lords besides Him, \u02f9saying,\u02fa We worship them only so they may bring us closer to Allah, <\/strong>surely Allah will judge between all regarding what they differed about. Allah certainly does not guide whoever persists in lying and disbelief.”<\/em> [Surah Az-Zumar: 39;3]<\/span><\/span><\/p>\n

There is only Allah, and only He deserves to be worshiped – there are no intermediaries.<\/p>\n

Shirk<\/i> thus includes the belief in other deities, whether worshiped for their own sake, or as a means to Allah \"sub\u1e25\u0101nahu. Shirk <\/i>is \u2018dividing\u2019 God and making Him into multiple parts. The lesser shirk<\/i> includes those things that we essentially worship in our lives by submitting to them in heart and deed. The Prophet \ufdfa said, \u201cWretched is the slave (\ua724<\/i>abd<\/i>) of gold, silver, fine clothes, and garments.<\/b>\u201d (\u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b) When we pursue these things – wealth, status, power – and choose them above God and what He loves, we are essentially enslaved to them. These are the things we have submitted our hearts to.<\/p>\n

Knowing this forces us to confront what we have raised to the status of something to be worshiped and submitted to, even if this is subtle. Allah \"sub\u1e25\u0101nahu points out in the Qur\u2019an, \"\"<\/p>\n

\u201cHave you not seen the one who takes his own desires as a god?\u201d<\/em> (Surah Al Furqan: 25:43).<\/p>\n

And it thus compels us to ask ourselves, is there really no other \u2018god\u2019 in my heart? What drives and motivates my actions – is it the unadulterated Oneness of Allah \"sub\u1e25\u0101nahu, or is it for worldly gain? Am I willing to violate Allah\u2019s \"sub\u1e25\u0101nahu laws in pursuit of my desires?<\/p>\n

Knowing He is al-W\u0101\u1e25id<\/i> and al-A\u1e25ad<\/i> also encompasses the symbolic actions that express those beliefs.<\/p>\n

Symbolism<\/b><\/h2>\n

There may be some practices, whether traditional or contemporary, that we think are harmless, but they contain elements of shirk<\/i>. The Prophet \ufdfa said, \u2018Whoever hangs an amulet around his neck has committed an act of idolatry.\u2019 <\/i>(A\u1e25mad)<\/p>\n

In this context, one of the people who had come to pledge allegiance to the Prophet \ufdfa was wearing an amulet, and it was generally worn for protection. However, it is interesting that the Prophet \ufdfa did not specify the purpose of wearing the amulet. He did not say, \u201cwhoever wears it for x reason\u201d. While it was generally known that protection was the purpose of wearing the amulet – it was not simply decorative – the Prophet \ufdfa made a blanket prohibition against it. It would be akin to someone wearing a cross today because it is fashionable. Even if their intentions are not religious, it would still be considered prohibited.<\/p>\n

Indeed, many religious practices nowadays are watered-down, their previous rituals reduced to heart-warming celebrations that everyone can take part in and enjoy. This includes, for example, Christmas, Easter, Diwali, and others. However, they are not only rooted in ideas that are in contradiction to Allah\u2019s \"sub\u1e25\u0101nahu Oneness – the belief which is so fundamental for Muslims and is an essential truth – but these ideals are still associated with these festivals and have a deep significance for followers of these faiths. One might be forgiven for wondering what the big deal is, as the symbols seem to be largely divorced from their religious underpinnings, and the celebrations are something one can partake in as a society or just to bring family together. Yet, this goes to the heart of the matter. Allah \"sub\u1e25\u0101nahu reminds us in the Qur\u2019an:\"\"<\/p>\n

 <\/p>\n

 <\/p>\n

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\u201cAnd That is so. And whoever honors the rituals of Allah, it is best for them in the sight of their Lord.<\/strong>The \u02f9meat of\u02fa cattle has been made lawful for you, except what has \u02f9already\u02fa been recited to you. So shun the impurity of idolatry, and shun words of falsehood.whoever honors the rituals (\u1e25urum\u0101t) of Allah, it is best for them in the sight of their Lord.\u201d <\/em>[Surah Al-Haj: 22;30]<\/p>\n

As well as:\"\"<\/p>\n

 <\/p>\n

\u00a0\u201cAnd whoever honors the symbols (sha\ua724\u0101\u2019ir) of Allah, it is certainly out of the piety of the heart.\u201d<\/em> [Surah Al-Haj: 22;32]<\/p>\n

These two verses are specifically talking about the rites and rituals of Hajj, as well as the places, times, and states Allah \"sub\u1e25\u0101nahu has made inviolable.6<\/a><\/sup> Ibn \ua724Ash\u016br, Al-Ta\u1e25r\u012br wal-Tanw\u012br, available at: https:\/\/tafsir.app\/ibn-aashoor\/22\/30 and https:\/\/tafsir.app\/ibn-aashoor\/22\/32<\/span> But the \u1e25urum\u0101t <\/i>as a general term are those matters that must be respected.7<\/a><\/sup>Ibn \ua724Ash\u016br, Al-Ta\u1e25r\u012br wal-Tanw\u012br, available at: https:\/\/tafsir.app\/ibn-aashoor\/22\/30<\/span> The veneration of the \u1e25urum\u0101t <\/i>of Allah \"sub\u1e25\u0101nahu – the boundaries that Allah \"sub\u1e25\u0101nahu has set – is best in the sight of Allah \"sub\u1e25\u0101nahu.8<\/a><\/sup>Ibn Juzayy al-Kalb\u012b, Al-Tas-h\u012bl li\ua724ul\u016bm al-Tanz\u012bl, available at: https:\/\/tafsir.app\/altasheel\/22\/30<\/span> It stems from a deep belief in the heart that leads to outward action – this is taqw\u0101<\/i>. What is seemingly minor is not so when we connect it to the foundation of the act<\/a>. The intense conviction in Allah \"sub\u1e25\u0101nahu being al-W\u0101\u1e25id al-A\u1e25ad<\/i>, and that this is a fundamental truth, should cause us to venerate and honor that which Allah \"sub\u1e25\u0101nahu has deemed important, while eschewing completely anything that contradicts His Oneness. Of course, there are nuances in how we interact with non-Muslim family members and their religious celebrations, as well as society, in a sensitive, kind, and humane way. But it is an altogether different matter to adopt anything ourselves which is rooted in that which goes against the Oneness of God.9<\/a><\/sup>John Yahya Ederer, American Customs: What is Permissible?, VirtualMosque.com, 2015<\/span> Indeed, the Prophet \ufdfa said, \u201cWhoever imitates a people is one of them.\u201d<\/em> [Abu Dawud] While this can describe a general reality, it is a \u201ccondemnation if in fact a Muslim is imitating other religions in their religiously symbolic dress, worship or festivities.\u201d10<\/a><\/sup>John Yahya Ederer, The Holiday Season in a Multi-Faith Environment, VirtualMosque.com, 2010<\/span><\/p>\n

One in Our Hearts<\/b><\/h2>\n

This brings us back to Allah \"sub\u1e25\u0101nahu, al-W\u0101\u1e25id<\/i> al-A\u1e25ad. <\/i>The Prophet \ufdfa told his Companions: \u2018Renew your faith.\u2019<\/i> They said, \u2018O Messenger of Allah, how can we renew our faith?\u2019 The Prophet \ufdfa said: \u2018Say often, \u201cthere is no god but Allah (l\u0101 il\u0101ha illa All\u0101h).\u201d\u2019<\/i> [A\u1e25mad]<\/p>\n

Regularly reminding ourselves that there is no god but God Himself \u2013 essentially, that He is al-W\u0101\u1e25id al-A\u1e25ad<\/i> \u2013\u00a0 helps to renew our faith as we become conscious of removing from our hearts anything that we have made equal to Him. One of the companions loved Surat al-Ikhlas so much that he would recite it in every prayer, saying \u2018It is because this chapter describes the Most Merciful, and therefore I love to recite it.\u2019<\/i> We can pause here to reflect: He loved to recite this chapter not because it was a short one, nor because it was the only one that he had memorized, but rather because it was a description of Allah \"sub\u1e25\u0101nahu, the Most Merciful. The companion recited it out of love. The Prophet \ufdfa heard this and said: \u2018Tell that man that Allah loves him.\u2019<\/i> [Bukh\u0101r\u012b and Muslim].<\/p>\n

As believers in His Oneness, we affirm Allah\u2019s \"sub\u1e25\u0101nahu unity in directing all our love, fears, hopes, supplications, and all our worship, outwardly and inwardly, towards Him.11<\/a><\/sup>Maher Muqaddim, p. 81<\/span> May we find strength in this conviction to withstand the tests of life, like Bilal \"ra\u1e0dyAll\u0101hu and all the righteous believers did; may we find comfort and serenity in this Truth, and live in accordance with it.<\/p>\n

\u2013<\/p>\n

The author would like to thank Hala Akram for her feedback on the draft of this article.<\/em><\/p>\n

 <\/p>\n

Related reading:<\/strong><\/em><\/p>\n

– Tawhid: Asserting God\u2019s Unity<\/a><\/em><\/p>\n

Tawhid: Asserting God’s Unity<\/a><\/p><\/blockquote>\n