Kalimā-al-Tawhid
In the vast landscape of faith and practice, the kalimāt (Arabic: كلمات, meaning “words”) serves as a distinctive array of signposts guiding believers along the path of Tawḥīd. Chief among these guiding phrases is the Fourth Kalimā, or Kalimā al-Tawḥīd, a testament of faith encapsulating the essence of the worldview.
The affirmation of Tawḥīd is at the heart of the faith. This fundamental concept is declared emphatically in the Kalimā al-Tawḥīd:
سُبْحَان اللهِ وَالْحَمْدُلِلّهِ وَلا إِلهَ إِلّااللّهُ وَاللّهُ أكْبَرُ وَلا حَوْلَ وَلاَ قُوَّةَ إِلَّا بِاللّهِ الْعَلِيِّ الْعَظِيْم
“lā ʾilāha ʾillā -llāhu waḥdahū lā sharīka lahū lahū l-mulku wa-lahū l-ḥamdu yuḥyī wa-yumītu wa-huwa ḥayyun lā yamūtu ʾabadan ʾabadan ḏu l-jalāli wa-l-ʾikrām bi-yadihi-l k͟hayr wahuwa ʿalā kullī shayʾin qadīr”
“There is no deity but Allah alone and has no partners. To Him belongs all sovereignty, and to Him belongs all Praise. He gives life and causes death, and He is alive and does not die, ever! Ever! He of Majesty and Munificence. In His hand is all goodness, and He has power over everything.”
This Kalimā, the Fourth of the Six Kalimās of Islam, is a profound expression of the creed, a spiritual anchor for all Muslims, and a vital part of the believer’s daily recitations. The Six Kalimās are recorded neither in the Qurʾān nor the Ḥadīth in their present compiled form (Halverson, 2010). They have gained widespread acceptance due to their conciseness, clarity, and comprehensive encapsulation of essential beliefs and for providing a foundational understanding of the religion, especially for children and new converts (Ahmed, 2005).
The Fourth Kalimā is unique in its comprehensive articulation of the core principles of Tawḥīd. This expression of monotheism is not merely a simple declaration of the oneness of Allah. However, it delves deeper into His singular attributes and rights, echoing the resounding themes within the Qurʾān. Q. 112:1-4 provides an apt parallel:
قُلْ هُوَ ٱللَّهُ أَحَدٌ ١ ٱللَّهُ ٱلصَّمَدُ ٢ لَمْ يَلِدْ وَلَمْ يُولَدْ ٣ وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ ٤
“Say (O Muhammad): ‘He is Allah, (the) One. Allah-us-Samad (The Self-Sufficient Master,
Whom all creatures need, He neither eats nor drinks). He begets not, nor was He begotten,
And there is none co-equal or comparable unto Him”.
The Fourth Kalimā reasserts the rejection of polytheism and anthropomorphism in no uncertain terms, emphasising Allah’s indivisible unity and singularity. In the words of AlGhazali, Tawḥīd is the “essence of the testimony of faith… (al-maqṣād al-asna fi sharah asma’ Allahu al-Ḥusna). which excludes all forms of polytheism and insists on the absolute unity of the Divine.” This concept forms the bedrock upon which the entire edifice of Islam is erected. It sets it apart from other monotheistic traditions in its insistence on the unmediated worship of Allah (Hallaq, 2009).
The doctrine of Tawḥīd, representing the Unity of God, is the linchpin of belief and the axis around which the entire cosmos of thought and practice revolves. Tawḥīd, as a term, is derived from the Arabic root word ‘waḥda,’ meaning ‘to unify’ or ‘to make one’ (El Sayed, 2011). However, the theological richness of Tawḥīd transcends this linguistic interpretation, culminating in the comprehensive affirmation of the Unity of God, both in His essence (Ḏhāt) and in His attributes (Ṣifāt) (Maududi, 1997).
In this connection, it is worth mentioning that the concept of Tawḥīd is firmly grounded in the Qurʾān. The Qurʾān is resplendent with verses that proclaim the Oneness of God in no uncertain terms, most notably in Q. 112. This chapter, also known as the Essence of the Qurʾān, provides the most succinct yet comprehensive articulation of the Tawḥīd doctrine.
At this juncture, it is worth delineating the three major categories into which Tawḥīd is traditionally subdivided in theology: Tawḥīd al-Rubūbiyya (Unity of Lordship), Tawḥīd al- Ulūhiyya (Unity of Worship), and Tawḥīd al-Asmā’ wa’l-Ṣifāt (Izutsu, 2002). Tawḥīd alRubūbiyya asserts the uniqueness of God as the sole creator, Sustainer, and determiner of all that exists. This belief stems from various Qurʾānic verses, such as Q. 6:102,
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ خَـٰلِقُ كُلِّ شَىْءٍۢ فَٱعْبُدُوهُ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ وَكِيلٌۭ ١٠٢
Which states, “That is Allah, your Lord! There is no deity but He, the Creator of all things”.
ere, the emphasis is on the absolute sovereignty of God over the entire cosmos. Tawḥīd alUlūhiyya, on the other hand, underscores the notion that Allah alone deserves worship. Q. 51:56 affirms this, saying:
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ ٥٦
“And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)”.
In this light, all forms of worship, whether overt or subtle, must be directed to Allah alone, void of intermediaries. Lastly, Tawḥīd al-Asmā’ wa’l-Ṣifāt recognises the uniqueness of Allah’s names and attributes, insisting that no creature can share in them. For instance, Q. 7:180 notes:
وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا ۖ وَذَرُوا۟ ٱلَّذِينَ يُلْحِدُونَ فِىٓ أَسْمَـٰٓئِهِۦ ۚ سَيُجْزَوْنَ مَا كَانُوا۟ يَعْمَلُونَ ١٨٠
“And (all) the Most Beautiful Names belong to Allah, so call on Him by them”.
This component of Tawḥīd reiterates that Allah’s attributes are unlike those of His creation, thus rejecting any form of anthropomorphism. Notably, these three categories are not independent of one another but interlinked in a holistic framework. Denial of one aspect inevitably leads to the collapse of the entire construct of Tawḥīd, culminating in shirk or associating partners with Allah – the most grievous sin in Islam (Nasr, 2002).
Shirk is perceived as the opposite pole of Tawḥīd. It involves ascribing partners to Allah in His Lordship, worship, or attributes. Shirk originates from the Arabic root ‘sharika’ which signifies ‘to associate’ or ‘to share’ (Wehr, 1979). Shirk represents the cardinal sin of polytheism, associating partners with Allah in any form or manner (Al-Qaraḍāwī, 1992). The Qurʾān explicitly emphasises the severity of this sin, noting in Q. 4:48,
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا ٤٨
“God does not forgive the joining of partners with Him: anything less than that He forgives to whomever He will, but anyone who joins partners with God has concocted a tremendous sin”.
This verse illustrates the unforgivable nature of shirk if one dies without seeking repentance, reinforcing the principle of Tawḥīd. Shirk typically manifests in three fundamental categories, reflecting those of Tawḥīd: shirk in Allah’s Lordship (shirk al-Rubūbiyya), shirk in Allah’s worship (shirk al-Ulūhiyya), and shirk in Allah’s names and attributes (shirk al-Asmā’ wa’lṢifāt) (Al-Bāz, 2001).
Shirk al-Ulūhiyya, also called the ‘shirk of worship,’ encompasses directing any form of worship – prayer, fasting, sacrifice, or reliance – to entities other than Allah. This form of shirk ranges from the worship of idols, humans, or other creations to the subtler forms of shirk, such as showing off in acts of worship (riyāʾ) or giving precedence to cultural norms over divine commands (Khalidi, 2001).
Shirk al-Asmā’ wa’l-Ṣifāt involves ascribing the names or attributes of Allah to His creation or vice versa. This could be in deifying humans or other entities and humanising Allah by attributing human characteristics to Him, thereby blurring the boundary between the creator and the created (Schimmel, 2013).
While shirk might seem a distant concept in monotheistic societies, it subtly pervades various aspects of life in forms that are not immediately apparent. Cultural practices, for instance, often involve shirk in the form of superstitions and rites attributing supernatural powers to created beings or objects. Similarly, extreme forms of nationalism or sectarianism that elevate a leader, a nation, or a group to an inviolable status could be seen as shirk, given the absolute loyalty and reverence they demand (Al-Buti, 2004).
Notably, the Qurʾān addresses the notion of shirk as an affront to human reason and natural disposition (fiṭra). It presents polytheism not as a rational choice but as a cultural construct or a historical aberration (Q. 30:30). It also emphasises the need for believers to constantly seek refuge in Allah from inadvertently falling into shirk due to its often subtle and insidious nature (Q. 3:191).
Sura al-Ikhlāṣ is an epitome of the concept of monotheism, Tawḥīd. Comprising just four verses, it is a compact and profound declaration of God’s oneness, uniqueness, and transcendence. The chapter begins with the verse: “Say (O Muhammad), ‘He is Allah, (the) One'” (Q. 112:1). The verse, initiated by a command to the Prophet Muhammad to proclaim God’s oneness, delineates the essential nature of Allah as singular and unique. The term ‘Aḥad’, translated as ‘One’, emphasises not just numerical oneness but a oneness that precludes the existence of any comparable entity (El-Awa, 1982).
The second verse, “Allah-us-Ṣamad,” introduces the term ‘Ṣamad’, a word rich in connotations. While it is commonly translated as ‘the Eternal Refuge’, its full semantic range is extensive, encompassing meanings such as ‘the Sustainer of all’, ‘the Master who is obeyed’, and ‘the Supreme Being upon whom all creatures depend for their needs and desires (Izutsu, 2002).
The third and fourth verses, “He begets not, nor was He begotten; and there is none coequal or comparable unto Him,” present a categorical denial of any form of divine progeny, asserting Allah’s eternal pre-existence and post-existence. Furthermore, affirming His incomparability refutes any form of anthropomorphism, safeguarding His transcendence (Abdel Haleem, 2005).
The brevity of Sura al-Ikhlāṣ belies its weighty theological content. It is reported that the Prophet Muhammad once remarked that Sura al-Ikhlāṣ is equivalent to one-third of the Qurʾān (Bukhari, 1997). From an exegetical perspective, various traditions have delved into the depth of Sura al-Ikhlāṣ. Traditionalist exegetes, like al-Tabari, have underscored its affirmation of God’s absolute oneness and its rebuttal of Christian Trinitarianism and Arabian polytheism (Tabari, Jami’ al-Bayan ‘an Ta’wīl al-Qurʾān). Sufi commentators, like Rūmī, have interpreted the Sura symbolically, seeing in its verse’s metaphors for the soul’s journey towards divine unity (Nicholson, 2004). Philosophical commentators, such as Ibn Sina, employed Neoplatonic concepts to elaborate on God’s absolute simplicity and necessity implied in the Sura (Goodman, 1992).
The Sura also has a significant role in socio-cultural contexts. It is invoked in diverse religious rituals, such as funerals, prayers, and invocations for protection. It is often engraved on religious architecture and calligraphy, reminding God of oneness (Grabar, 1987).
The first part of the Fourth Kalimā, “Lā ʾilāha illa-llāh”, echoes the Shahada, the Muslim declaration of faith, asserting the negation of any deity except Allah. It underscores the emphasis on monotheism, affirming that worship is due solely to Allah (Esposito, 1998). The following phrase, “waḥdahu lā sharīka lahu”, translates as “He is alone and has no partner,” reiterates this monotheistic belief by rejecting any form of polytheism or shirk, i.e., associating partners with Allah (Peters, 1994).
“Lahul-mulku wa lahul-ḥamdu” ascribes both dominion and praise to Allah, encapsulating His sovereignty over the universe and His deservingness of all praise and gratitude. This recognition resonates with several Qurʾānic verses, such as
تَبَـٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ١
“Blessed is He in whose hand is the dominion, and He is over all things competent” (Q. 67:1).
“Yuḥyī wa yumītu” acknowledges Allah’s power over life and death, a motif frequently invoked in the Qurʾān, for instance,
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّۭى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةًۭ فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌۭ ١٥٦
“You who believe, do not be like those who disbelieved and said of their brothers who went out on a journey or a raid, ‘If only they had stayed with us, they would not have died or been killed,’ for God will make such thoughts a source of anguish in their hearts. God gives life and death; God sees everything you do” (Q. 3:156).
The statement underscores Allah’s ultimate control over the most fundamental aspects of existence. The Kalimā concludes with “wa huwa ‘alā kullī shay’in qadīr”, affirming Allah’s omnipotence. This phrase, found in various iterations throughout the Qurʾān, encapsulates the belief in God’s unbounded power and ability (Denny, 2006).
The Fourth Kalimā is a statement of faith and a profound theological assertion. It brings together critical beliefs: monotheism, the negation of polytheism, God’s sovereignty, the power over life and death, and omnipotence. These concepts are interrelated, each elucidating an understanding of God (Murata and Chittick, 1994).
The declaration also carries profound spiritual implications. The continuous repetition of this Kalimā in daily invocations is intended to imbue Muslims with a deep consciousness of God’s oneness and His pervasive presence in every aspect of life (Haleem, 2010). In this context, it is noteworthy that this Kalimā is recited in the daily Salāt, during moments of distress, and at the time of death, indicating its role in guiding Muslims’ spiritual journey (Turner, 1995).
The Fourth Kalimā is a profound declaration of monotheism, asserting Allah’s absolute unity and sovereignty. While this Kalimā is not directly quoted from the Qurʾān, its concepts are firmly rooted in the Ḥadīth literature, the sayings, and actions of the Prophet Muhammad. As a primary source of jurisprudence and spiritual guidance, Ḥadīth is crucial in elucidating and complementing the Qurʾānic messages. They are practical examples of applying principles, including the monotheistic doctrine embodied in the Fourth Kalimā (Robinson, 2003). Multiple Ḥadīth illustrates the Prophet Muhammad’s emphasis on the principles encapsulated in this Kalimā, and the following analysis will draw on critical examples.
One of the central themes of the Fourth Kalimā, “Lā ʾilāha illa-llāh, waḥdahu lā sharīka lahu” (“There is none worthy of worship but Allah, He is alone and has no partner”), is highlighted in the Ḥadīth recorded by Imam Malik: “The best thing I [the Prophet] have said, myself and the prophets before me, is: There is no god but Allah, alone, without partner” (Muwaṭṭaʾ 504). This Ḥadīth reinforces the concept of monotheism as the supreme principle shared by all prophets, a critical tenet of the Fourth Kalimā.
The part of the Fourth Kalimā, “lahul-mulku wa lahul-ḥamdu” (“His is the dominion and His is the praise”), is echoed in a Ḥadīth recorded in Al-Nasā’ī: “Allah’s Messenger used to say: ‘O Allah, Yours is the praise, Yours is the dominion, to You is due gratefulness, and there is no partner with You'” (An-Nasā’ī: 1133). This Ḥadīth reflects the recognition of God’s ultimate sovereignty and the importance of praising Him, as emphasised in the Fourth Kalimā.
The statement “yuḥyī wa yumītu” (“He gives life and causes death”) underlines Allah’s authority over life and death, as declared in the Fourth Kalimā. The last part of the Fourth Kalimā, “wa huwa ‘alā kullī shay’in qadīr” (“and He is over all things competent”), reaffirms the omnipotence of God. A Ḥadīth narrated by Al-Nasāʾī states, “The Prophet used to say frequently in his bowing and prostrations ‘Subhanaka Allahumma Rabbana wa Bihamdika, Allahumma Ighfirli’ [Exalted are You O Allah, our Lord, and with Your praise (I bow and prostrate), O Allah, forgive me]” (Al-Nasāʾī 1123). This Ḥadīth reflects the submission and humility before the all-powerful God that the Fourth Kalimā seeks to instil.
Delving deeper into the intricate relationship between the Fourth Kalimā and the Ḥadīth, it becomes evident that a rich repository of Ḥadīth provides nuanced insights into the monotheistic principles embedded within this proclamation of faith. Following the previous section, this analysis will elaborate on additional Ḥadīth that underscore the Fourth Kalimā’s profound truths: Allah’s uncompromising unity, His supreme sovereignty, and His ultimate control over life and death.
Firstly, to further explore the essence of Tawḥīd represented in “Lā ʾilāha illa-llāh, waḥdahu lā sharīka lahu”, one could consider the Ḥadīth recorded by al-Tirmiḏhī, in which the Prophet Muhammad is reported to have said, “The best of supplications is the supplication on the day of ‘Arafa, and the best of what I and the Prophets before me have said is, ‘There is nothing worthy of worship except Allah, alone, without partner. To Him belongs all sovereignty and praise, and He is over all things omnipotent'” (Sunan al-Tirmiḏhī̄3585). This Ḥadīth not only echoes the words of the Fourth Kalimā but places them within the context of ‘Arafa.
The statement “yuḥyī wa yumītu” is further illuminated in the Ḥadīth recorded by al-Bukhari and Muslim, where the Prophet is reported to have said, “Allah will hold the earth and roll up the heavens in His right hand, then He will say, ‘I am the King. Where are the kings of the earth?'” (Ṣaḥīḥ al-Bukhārī 6516). This Ḥadīth portrays Allah’s ultimate power over life and death and the eventual annihilation of worldly power, aligning with the sentiments of the Fourth Kalimā
Lastly, the phrase “wa huwa ‘alā kullī shay’in qadīr” finds its resonance in a Ḥadīth reported by Abu Hurairah and recorded in Sahih al-Bukhari and Sahih Muslim, in which the Prophet Muhammad said, “Allah says, ‘I am as My servant thinks of Me, and I am with him when he remembers Me. If he remembers Me within himself, I remember him within Myself. If he remembers Me in a gathering, I remember him better (or greater). If he draws near to Me a hand span, I draw near to him an arm’s length. Moreover, if he comes to Me walking, I go to him running” (Ṣaḥīḥ al-Bukhārī 7405, Ṣaḥīḥ Muslim 2675). This Ḥadīth encapsulates the omnipotence of Allah and His responsiveness to His servants’ sincere efforts, reinforcing the Fourth Kalimā’s closing statement.
One of the most significant benefits of reciting the Fourth Kalimā is its spiritual purification. As the Prophet Muhammad stated, “He who dies knowing (and declaring) that there is no deity worthy of worship, but Allah will enter Paradise” (Ṣaḥīḥ Muslim 26). In this context, the repeated recitation of the Fourth Kalimā can be seen as spiritual armour, protecting one’s faith and strengthening one’s resolve during spiritual trials and tribulations.
Moreover, the recitation of the Fourth Kalimā also serves as an act of remembrance of Allah (dhikr), which holds immense spiritual benefits. As Allah states in the Qurʾān,
فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ ١٥٢
“So, remember Me; I will remember you” (Q. 2:152).
The constant remembrance of Allah through reciting the Fourth Kalimā fosters a closer relationship with the Divine, inviting Allah’s grace, mercy, and blessings. It promotes spiritual tranquillity and peace, helping individuals to remain grounded in their faith amidst the vicissitudes of life (al-Ghazali, 1998).
In addition to spiritual benefits, reciting the Fourth Kalimā also has profound psychological and emotional benefits. Its recurring themes of divine unity, sovereignty, and power can serve as a source of solace and comfort, providing individuals with the perspective that their lives are under the control and decree of an all-powerful, merciful deity. This belief in divine decree, or Qadr, is one of the six articles of faith and can bring peace and acceptance during adversity (Nasr, 2003).
Scholars such as al-Ghazali have also posited that the recitation of the Fourth Kalimā can act as a tool for combating spiritual maladies like arrogance and self-delusion. By continually affirming Allah’s supreme power and singularity, individuals are reminded of their human limitations and the vanity of worldly pursuits, thus fostering humility and gratitude (alGhazali, 1998).
Reciting the Fourth Kalimā collectively affirms the community’s shared faith and values regarding societal benefits. It reinforces the bond of Muslim brotherhood and unity, underscoring the universal message of Islam that transcends racial, ethnic, and cultural differences (Esposito, 2002).
Lastly, from a pedagogical perspective, the Fourth Kalimā serves as a concise and practical summary of the fundamental doctrines, making it an invaluable tool for teaching and learning about the faith. The succinctness of its message makes it accessible and easily understandable, even to new learners or converts to Islam (Murata & Chittick, 2006).
The Fourth Kalimā, with its fundamental themes of monotheism, sovereignty, and the absolute power of Allah, has far-reaching implications in the daily life of a Muslim. Its teachings echo through various facets of life, instilling principles that guide moral conduct, personal growth, interpersonal relationships, and societal responsibilities. On a personal level, the recitation and understanding of the Fourth Kalimā are constant reminders of the impermanence of this worldly life and the ultimate reality of the Hereafter. The Kalimā reaffirms that every life phase, hardship, or ease is under Allah’s divine command. This understanding cultivates a sense of resilience and patience, as exemplified in the Prophet Muhammad’s life. He maintained steadfast faith in Allah during trials, demonstrating the Qurʾānic teaching:
وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَـٰشِعِينَ ٤٥
“And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive” (Q. 2:45).
The Fourth Kalimā is also a beacon of hope and repentance. Recognising Allah as the ultimate authority who “gives life and causes death” reaffirms that His mercy is boundless. The Prophet Muhammad said: “All the children of Adam constantly err, but the best of those who constantly err are those who constantly repent” (Sunan al-Tirmiḏhī 2499). This understanding nurtures a continuous journey of self-improvement and spiritual growth.
The Fourth Kalimā fosters humility, kindness, and compassion in interpersonal relationships. The Kalimā recognises that all power and glory belong to Allah alone, thus reducing arrogance and promoting humbleness. The Prophet Muhammad exemplified this through his own life, stating, “He who has in his heart the weight of a mustard seed of pride shall not enter Paradise” (Muslim, 2007).
Moreover, acknowledging Allah’s ultimate sovereignty reinforces the Adl (justice) concept. As Allah is the final arbiter of justice in the Hereafter, this inspires Muslims to uphold justice in their daily interactions (Esposito, 2002). It discourages oppression, encourages fair treatment of others, and prompts efforts to rectify injustices, reflecting the Qurʾānic injunction:
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا ١٣٥
” You who believe, uphold justice and bear witness to God, even if it is against yourselves, your parents, or your close relatives. Whether the person is rich or poor, God can best take care of both. Refrain from following your desire, so that you can act justly- if you distort or neglect justice, God is fully aware of what you do” (Q. 4:135).
From a societal perspective, the Fourth Kalimā lays the foundation for unity and cooperation. Affirming Allah’s oneness transcends racial, ethnic, and socio-economic divisions, promoting a sense of universal brotherhood among Muslims. It encourages collective efforts towards societal welfare and harmony, manifesting in practices like Zakat (almsgiving), one of the Five Pillars of Islam, aimed at reducing economic disparities (Khan, 2010).
Furthermore, recognising Allah as the ultimate source of bounty and sustenance dissuades greed and fosters contentment and gratitude. This contentment can counter materialistic tendencies and promote sustainable living, aligning with the principle of Khilafa (stewardship of the earth) (Khalid, 2002).
Our exploration of the Fourth Kalimā, its theological underpinnings, its manifestations in the Qurʾān and Ḥadīth, and its practical applications in daily life underscores the Kalimā’s central role in belief and practice. The profound precept it upholds – affirming Allah’s oneness and absolute sovereignty – resonates throughout every Muslim’s life. It permeates personal conduct, relationships, societal responsibilities, and spiritual growth, reaffirming itself as a comprehensive guide for leading a life aligned with principles.
The Fourth Kalimā’s teachings echo the core tenets of Tawḥīd, the unity of God, which is pivotal to the faith. By recognising Allah as the sole entity worthy of worship, the Kalimā disavows shirk, the act of associating partners with Allah. This theme, inherent in the Fourth Kalimā, is profoundly manifest in the Sura Ikhlāṣ, a short Qurʾānic chapter that encapsulates the essence of Tawḥīd. It further underscores the significance of the Kalimā in fortifying the monotheistic faith.
The Fourth Kalimā’s importance is further emphasised through various Ḥadīths, sayings and actions of the Prophet Muhammad. It forms an essential part of the Prophet’s teachings, as seen in the Ḥadīth collections of Sahih Bukhari, Sahih Muslim, and Jami` at-Tirmiḏhī. These Ḥadīths not only elucidate the theological significance of the Fourth Kalimā but also underscore its value in attaining Allah’s forgiveness and favour. They point to the profound spiritual benefits derived from its frequent recitation and deep internalisation.
The exploration of the Fourth Kalimā’s applications in daily life presents it as a guiding light for Muslims in their earthly journey. It cultivates resilience, patience, humility, compassion, and a continuous journey towards self-improvement. It underscores the importance of justice, unity, and sustainable living, aligning with the broader principles of ‘Adl, Umma, and Khilafa. It prompts Muslims to transcend their selves, working towards the collective welfare of their communities and the environment.
This analysis, while comprehensive, only scratches the surface of the Fourth Kalimā’s profound depths. Further research could explore more intricacies of its theological aspects, its interpretations among different schools of thought, and its influences on art, culture, and society. The Fourth Kalimā’s theological richness, its integral presence in scripture and tradition, and its far-reaching impacts on daily life make it a rich area for continued research and reflection.
Summary
The Fourth Kalimā stands as a cornerstone of the Islamic faith, articulating the profound truth of Allah’s unparalleled unity and serving as a beacon for Muslims worldwide. This powerful declaration of faith intricately weaves the principles of Tawḥīd, the belief in the singular nature of Allah’s essence and attributes, into the fabric of Muslim spirituality.
Rooted not in the Qurʾān but in the Hadith—sayings and actions attributed to the Prophet Muhammad—this declaration finds its strength and guidance. The Hadith breathe life into the Fourth Kalimā, providing practical demonstrations of its principles and cementing its vital role in the spiritual lives of the faithful.
As a spiritual touchstone, the Fourth Kalimā offers Muslims a constant reminder of their faith’s foundational principles. It resonates in the daily Salāt, provides comfort in times of distress, and accompanies believers into the afterlife. In moments of spiritual need, it serves as a source of solace, direction, and a beacon towards enlightenment and understanding.
At its core, the Fourth Kalimā boldly rejects polytheism, anchoring believers in the indivisible unity of Allah. It delineates Islam from other belief systems, championing direct worship and repudiating any association of partners with Allah. Tawḥīd stands as the theological fulcrum of Islam, encapsulating the essence of Muslim belief and practice.
This belief in the Oneness of Allah transcends simple definitions, unfolding into a holistic affirmation of divine unity in essence and attributes. The Qurʾān abounds with verses proclaiming this unity, with Chapter 112, Al-Ikhlāṣ, serving as a quintessential example. This chapter crystallizes the concept of Tawḥīd, dividing it into Tawḥīd al-Rubūbiyya (Unity of Lordship), Tawḥīd al-Ulūhiyya (Unity of Worship), and Tawḥīd al-Asmā’ wa’l-Ṣifāt (Unity of Names and Attributes), all of which coalesce to form the bedrock of Islamic monotheism. To forsake any of these is to risk one’s faith and engage in shirk, the gravest sin in Islam.
The Fourth Kalimā finds its echo in Sura Al-Ikhlāṣ, a potent chapter of the Qurʾān that unequivocally declares Allah’s unique oneness and refutes any notion of divine comparability or offspring. Esteemed as a third of the Qurʾān’s spiritual essence, this chapter has captivated thinkers across ages.
The Fourth Kalimā transcends its spiritual dimensions, permeating the psychological and emotional spheres of life. It is a wellspring of comfort, offering believers insight into the divine will and alleviating spiritual afflictions. It cultivates humility, encourages continual personal development, and fosters a community united by shared faith and values.
This declaration of faith aligns believers with the principles of justice, unity, and sustainability, reminding them of their responsibilities to the global community of believers and the world they inhabit. It breaks down divisive barriers, fostering a universal brotherhood amongst Muslims and advocating for societal welfare, as exemplified by the practice of Zakat.
As Muslims journey through life’s complexities, the Fourth Kalimā serves as a guiding light, shaping their moral conduct, personal development, and societal obligations. It reminds them of the transience of worldly life and the ultimate reality of the Hereafter, encouraging resilience, patience, and continuous self-improvement.
The teachings of the Fourth Kalimā, deeply rooted in the principles of Tawḥīd, guide believers away from shirk, affirming the unique oneness of Allah. This is beautifully encapsulated in Sura Al-Ikhlāṣ, a chapter that embodies the essence of monotheistic faith.
The Prophet Muhammad, peace be upon him, underscored the importance of the Fourth Kalimā, teachings preserved in the Hadith that highlight the spiritual benefits of this declaration, guiding believers towards divine mercy and grace.
In embracing the Fourth Kalimā, believers find a source of strength, a compass guiding them towards resilience, patience, and compassion. It calls them to a life of reflection, selftranscendence, and active contribution to community welfare. The Fourth Kalimā stands as a reservoir of wisdom, offering guidance and illumination in life’s journey, urging believers to live in harmony with faith, unity, and compassion. It continues to light the path and guide the steps of the faithful towards a world resplendent with grace and harmony.