Muhakama is an ibadah

In the following work we will inshaAllah show that seeking judgment from
the taghout is ibadah; it is belief in the taghout and the rejection and disbelief
in Allah (swt). This action of seeking judgement from the taghout is no
different from calling upon the dead, presenting offerings to the dead, taking
oath by their name, or circumambulation of their graves; these actions all are
actions similar to tahakum to the taghout. Iman can not be achieved without
tawhid. When an individual is seeking tahakum from any other than that
which is included in the deen of Allah he will have committed an action of
disbelief in Allah and expulsion from the deen of Allah. An individual will
not have attained iman without tawhid in both uluhiyyah and rububiyah.

Without having complete tawhid and acting upon it, shahadah la ilaha illa
Allah will not be achieved and submission to Allah will not be complete.

Unless complete belief and submission to Allah and complete disbelief and
rejection of the taghout is transmitted into ones life an individual will never
attain complete iman and never will be a believer.

One of the meanings ibadah takes on is muhakama; to be trialed. If a servant

of Allah (awj) in private or general in any of life’s aspects is trialed by the
shariah of Allah (awj), this individual will have become a servant only to
Allah (swt).

If an individual even in the simplest matter is trialed by any other than the
shariah of Allah (swt) then he will have become a servant of that which is
other then Allah (swt) and will have performed ibadah to that which is other
than Allah (awj). The reason for this is, giving hukm, making shariah, having
the right of laws and limitations are important attributes of uluhiyyah
(divinity) which only belongs to Allah (awj).

Whoever claims these attributes belong to him on his own or in partnership

with Allah (swt) will have claimed deity and will have equated himself with
Allah (awj). Also whoever accepts the claim of this individual and is trialed
(muhakama) by him (even if he himself accepts it or not or is aware of it or
not) will have performed ibadah to that which is other than Allah (awj).

To be trialed (muhakama) has the meaning ibadah to the individual who is

trialed. To understand this more in detail it must be proven that the authority
to make shariah is one of the most important attributes of uluhiyyah, only
Allah (swt) has the right of this and that Allah has no partner in this matter.
As a result of an individual fnding the right of giving hukm and making
shariah within him, whatever his attribute or rank is with this action he will
have acted as an ilah (god) and will raise himself to the rank of ilah. With this
action he will equate himself to Allah (awj) in his most important attribute
hakimiyyah and giving hukm.

We fnd it will be benefcial to read the tafsir of the following ayah by

RasulAllah (saw), keeping in mind that the modern days parliaments in
nation states have taken the place of the priest and rabbi of those days.

“They take their priests and their anchorites to be their lords in derogation of
Allah, and (they take as their Lord) Christ the son of Mary; yet they were
commanded to worship but One Allah: there is no god but He. Praise and
glory to Him: (Far is He) from having the partners they associate (with
Him).” (Surah At Tawba 9; 31)

According to a narration, when Adiyy bin Hatim (ra), who was formerly a
Christian, came to the Prophet (saw) with the intention of understanding
Islam, the Prophet (saw), was reciting Surah at Tawba 9; 31, Adiyy bin Hatim
(ra) asked "This verse accuses us of taking our scholars and monks as our
lords. What is its real meaning, sir? For we do not take them as our lords (I
myself, being a Christian and knowing lots of Jewish people)." The Prophet
(saw) put him a counter question: "Is it not a fact that you accept as unlawful
what they declare to be unlawful and lawful what they declare to be lawful?"
Adiyy confessed, "Yes, sir, it is so." The Prophet (saw) replied, "This amounts
to making them your lords." (Tirmidhi; Ahmad, Musnad)

Without doubt in order to consider an individual as rabb (lord) there is no

need to literally call him rabb. Without the thought of it being appropriate to
the will of Allah (awj) or not, obeying the commands and assuming this other
is the authoritative power of rule/law making, also accepting every
command to be correct, and acting upon those commands without the
thought of it contradicting the commands of Allah; are all actions of worship
towards this other and are actions which make this other, rabb (lord).

Ibn Abbas (ra) narrated that when the Prophet (saw) got up at night to offer
the Qiyam ul Lail, He used to supplicate: ‘O Allah! All Praises are for you;
You are the Light of the Heavens and the Earth and what is in them, and all
praises are for You. You are the Keeper of the Heavens and the Earth and
what ever is in them and all Praises are for you. Your are the Haq, and Your
Promise is Haq, and Your sayings are Haq, and meeting with You is the Haq,
and Jannah is Haq, and Jahannam is Haq, and the Hour is Haq, and the
Anbiya are Haq and Muhammad (saw) is the Haq. O Allah I submit myself to
You, and I depend on You, and I believe in You, and I turn in repentance to
You, and in Your Cause I fght, and with Your Judgment I rule (Hakamtu), so
please forgive my past and future sins and whatever I have done in secret,
and whatever I have done in public. You are the One who makes thing go
before and You are the One Who delays them. None has the right to be
worshipped but You.” (Bukhari)

Ibn Qayyim stated that in this hadith, RasulAllah (saw) supplicated, praised
and asked Allah (swt) for forgiveness. Ibn Qayyim mentioned three things in
this Du’aa; Tawakkul {depending upon Allah (swt)}, Inabah {turning in
repentance to Allah (swt)} and Tahakum {abiding and surrendering to the
Hukm of Allah (swt)}. And this is clear evidence that the act of tahakum is an
act of worship, just like tawakkul and inabah. (Al-Madaarij 32; 1)

In the tafsir of surah Anaam 6; 19, there is an example to exploit the idea of
the governance of Allah in both, the sky and the earth, dunya and hereafter:
“The foremost duty of Islam is to depose jahiliyyah from the leadership of
man, with the intention of raising human beings to that high position which
Allah has chosen for him. This purpose is explained by Raba'i Bin Amer,
when he replied to the Commander in Chief of the Persian army, Rustum.
Rustum asked, "For what purpose have you come?" Raba'i answered," Allah
has sent us to bring anyone who wishes from servitude to men into the
service of Allah alone, from the narrowness of this world into the vastness of
this world and the Hereafter, from the tyranny of religions into the justice of
Islam."

When Raba’i Bin Amer made this statement he knew Rustum and his nation
did not worship Emperor Kisra and that they did not see him as the creator
and god of the universe also that they did not present their worship to him.
However they did approve of his authority to make laws; by this means they
were worshiping him. This was against the Islamic belief and it contradicted
Islam. For this reason he notifed Rustum that he had been sent to raise them
to being only the servant of Allah and to the peace of the justice of Islam from
being the servant of a servant. The defenders of these regimes and orders
befts eminent attributes of deity such as sovereignty and law making to
servants and request that the nation submit and complies with these code of
laws.

Time came and passed and has returned to the same spot when the principle
of deen had brought ‘la ilaha illaAllah’. Humanity has returned to the time
when servants had become servants of other servants.”

In the tafsir of Surah Yusuf 12; 76 it has been stated: “Here when the laws of
the king are mentioned laws in the original ayah has been expressed with the
word ‘deen’. Therefore in this ayah what meanings the word deen carries had
been carefully and decisively pointed out. In this ayah the word deen is used
to express the system and ‘laws the king made; deen ul-malik’. According to
this system and laws it was not legal to arrest a thief for stealing. However
according to the system and laws of the deen of Prophet Yaqub (as) this was
possible. Likewise the brothers of Yusuf (as) had accepted from the beginning
top be trialed by the laws of their own deen. Since Yusuf (as) found the stone
in the load of his brothers he had given hukm to them according to their
deen… As seen in the Qur‘an, the word deen is used to express system,
shariah and laws.

It seems the people have forgotten the open meaning of the word deen in the
Qur’an, in the jahiliyyah milieu of the twentieth century. The fans of
jahiliyyah and some of those who consider themselves to be Muslim are truly
unaware of this.”

In the tafsir of Surah ash-Shuara 26; 29, it has been stated: “To understand
and appreciate this conversation fully, one should bear in mind the fact that
as it is today, in the ancient times too, the concept of "deity" was confned to
its religious sense only. The deity was meant to be worshipped and presented
offerings and gifts, and because of its "supernatural powers" and authority
the people were to pray to it for help and fulflment of their desires. But a
deity being supreme legally and politically also and his right to enjoin
anything he pleased in the mundane affairs and man's duty to submit to his
commands as to superior law, has never been recognized by the so-called
worldly rulers. They have always claimed that in the mundane affairs, they
alone possess absolute authority and no deity has any right to interfere in the
policy and law prescribed by them. This very thing has been the real cause of
the confict between the Prophets and their righteous followers, on the one
hand, and the worldly kingdoms and governments on the other. The
Prophets have been trying their utmost to make the worldly rulers
acknowledge the sovereign and absolute rights of the Lord of the Worlds, but
they in return have not only been claiming sovereign powers and rights for
themselves, but have been considering every such person as a criminal and
rebel, who has held someone else as a deity in the political and legal sphere.
With this background one can easily understand the real signifcance of
Pharaoh's words. Had it been a question of mere worship and offerings, he
would have least bothered that Moses, forsaking all gods, regarded only
Allah, the Lord of all Creation, as worthy of those rights. If Moses had invited
him to serve Allah alone, he would not have felt provoked and offended. At
the most he would have refused to give up the creed of his forefathers, or
would have challenged Moses to have a debate with his own religious
scholars. But what caused his provocation was that Prophet Moses was
presenting himself as the representative of the Lord of all Creation and was
conveying to him a political command as if he was a subordinate ruler and
the representative of the superior authority was demanding obedience from
him to the command. In this sense, he was not prepared to acknowledge any
other political or legal authority, nor allow any of his subjects to acknowledge
anybody instead of himself as the supreme ruler. That is why he challenged
the teen "Lord, of all Creation", for the message sent by Him clearly refected
sovereignty in the political and trots in the mere religious sense. Then, when
Prophet Moses explained over and over again what he meant by the "Lord of
all Creation", Pharaoh threatened that if he held any one other than him as
sovereign in the land of Egypt, he would be cast into prison.”

Allah (swt) states: "If not Him, ye worship nothing but names which ye have
named,- ye and your fathers,- for which Allah hath sent down no authority:
the command is for none but Allah: He hath commanded that ye worship
none but Him: that is the right religion, but most men understand not...”
(Surah Yusuf 12; 40)

According to this the meaning of the ayah is: The authority of hukm (to
command and restrict) more openly to make shariah (law making) belongs
only to Allah (swt). That is in all areas of life, from the smallest of matters to
the greatest to solely worship him. This ayah openly shows; giving hukm and
making shariah are attributes belonging only to Allah (swt) and does not
accept any partnership in matters as such. According to this whoever claims
to have the attributes of giving hukm and making shariah will have claimed
deity and equated to himself Allah (swt).

Bagawee states the following regarding this ayah: “This statement expresses
that the authority of giving hukm, commanding and the restriction of a
matter belongs to Allah (swt)” (Bagawee, Tafsir)

The following statement explains this much clear and in detail ascribing it to
today’s world: “The authority of giving hukm belongs only to Allah (swt).
This attribute belongs to Him only because He is the one and only God; and
because hakimiyyah is among the attributes of uluhiyyah. An individual or
group, a political party or committee, a council or an ummah or the entire
human race it will make no difference, the claim of the right in this matter,
will be trying to take one of the most important attributes of uluhiyyah from
Allah (swt). Whoever claims to have one of the most important attributes of
uluhiyyah belonging to Allah (swt) will have openly denied Allah (swt). His
kufr will be a kufr known by everyone. Even if this ayah is the only one
regarding this matter the hukm is as such.

The assertion of having this important attribute belonging to Allah (swt) is

not only in one manner. This one claim of uluhiyyah will expel one from
Islam and will put him in a position of taking this right from Allah (swt). This
individual does not have to openly make this claim of having this attribute
belonging to only Allah (swt) as Pharaoh openly did: “I do not know of any
God for you other then myself” or “I am your almighty lord”. The one to remove
the shariah of Allah (swt) from hukm, the one which takes their laws not
from the shariah but from others, the one who gives the right of giving hukm
to any other than Allah (swt), does not matter if it is an ummah or the entire
human race, they will have acted as lords and will have departed from Islam
by giving someone else the attribute of ilah which belongs to Allah (swt)…

Allah (swt) states the following in the rest of the ayah: “He hath commanded
that ye worship none but Him...” When it is understood that ibadah is to
submit to Allah (swt) and to commit to only His commands, the meaning of
this ayah will be understood that the statement of Yusuf (as) meant to render
hukm belonging solely to Allah (swt) and to render ibadah belonging solely
to Allah (swt). Hence, the performance of complete ibadah will only be
possible by giving the authority of hukm to Him only. In a case which the
authority of giving hukm is given to any other than Allah (swt) complete
ibadah will not have been performed to Allah (swt) solely.

It must again be clarifed, that a hukm of expulsion from Islam is given, by

taking the authority of giving hukm from Allah (swt), and by claiming to
have this authority with Allah (swt). The reason for this is because the
individual who claims he has the authority of giving hukm will have
departed from ibadah solely to Allah. This action is shirk and expels one from
Islam. For this reason the individual who gives the authority, who obeys,
whose heart does not get angry with the claimant of having the authority of
giving hukm are all the same in the hukm of Allah (they are all kafr).

The following statement limits the deen of Allah (swt) “This is the right
religion”. This is the right religion! There is no other right religion. This
means it is the right religion of Allah (swt) by giving the authority of giving
hukm solely to Allah (swt). Behold! Only can ibadah be done to Allah (swt)
as such and the right religion can only be like this.”

And it is stated: “To believe He is the only ilah, to get close to only Him with
ibadah, to accept only his hakimiyyah, to give hukm only with his shariah
and not to apply to any other shariah but His. Here, Allah has made all of
these, the deen not accepting others. Everything other then this is bateel…To
worship any other than Allah, to give hukm with any other then what He
revealed, to accept the hukm of any other than Allah, to apply to be
muhakama by any other then the deen of Allah -other than those under
coercion who fnd no other method of rejection other than by heart and
tongue- all of these are the same. All of these will take away the attribute of
iman from an individual, and will lead him out of Islam. This hukm with
muhkam evidence is invariable with the known hukm of deen… Allah (swt)
holds as a matter of kufr, not with only mutashabih evidence but with
absolute command of nas; the action of claiming the right of hakimiyyah, the
action of accepting this and applying to the laws and the action of shirk with
the belief of being partner to Allah (swt) and the ones who worship other
than Allah…

…As Ibn Jarir at-Tabaree explains taghout as being, all which revolts Allah
and the shaytan, idol whatever it is everything worshiped other then Allah is
taghout. These people want to be trialed in front of these types of taghout.
For this reason Allah accounts them to be the ones who think they have iman
not the faithful. Their statements are not accepted even if they state they have
iman on the Rasul and what had been revealed before and that there is no
ilah but Allah, that Muhammad is his Rasul, that all religions are haq, that the
angels, akhirah and qadar is haq their words are not accepted. Their
shahadah is not considered shahadah even if they state it is shahadah; there is
no ilah but Allah and Muhammad is his messenger. This will not be
accounted as the shahadah which is the attribute of the Muslim, which allow
the Muslim to enter jannah and the shahadah that puts under protection an
individuals life and assets.

Whenever an individual carries the will to be trialed by the courts other then
the shariah of Allah his shariah will not be the shariah which is the attribute
of the Muslim, which allow the Muslim to enter jannah and the shahadah
that puts under protection an individuals life and assets. As long as he carries
the will not to apply to the deen of Allah his shahadah will not be a valid
shahadah… In this deen the matter of hakimiyyah and law is the matter of
belief and deen. Before it is a matter of system and authority it is the matter of
belief. That matter is the matter of iman and kufr. Before the matter of
correction and destruction it is the matter of iman and kufr. It is the matter of
entering the deen of Allah or exiting the deen of Allah. Before becoming a
matter of authoritative systems it is a matter of entering this deen or exiting
this deen. The matter is the deen being present rooted on this earth or the
deen being destroyed…”

Another proof of the authority of giving hukm belonging to Allah (swt) is the
following ayah of Allah (swt): “…nor does He share His Command with any
person whatsoever.” (Surah Al Kahf 18; 26)

In the tafsir of this ayah at-Tabari states: “Allah (swt) will not accept any
creature in partnership. He is the only one to give hukm among them. He will
act as he wishes and loves in matters of giving hukm, resolving
disagreements, humans and their management of their work. This attribute is
only His right.” (Tabari, Tafsir)

The meaning this ayah contains that hukm belongs solely to Allah (swt), and
that He does not accept any partnership, has also been openly stated in many
other ayahs in the Qur’an. Some of these are as follows:

“If not Him, ye worship nothing but names which ye have named,- ye and
your fathers,- for which Allah hath sent down no authority: the command is
for none but Allah: He hath commanded that ye worship none but Him: that
is the right religion, but most men understand not...” (Surah Yusuf 12; 40)

“Further he said: "O my sons! enter not all by one gate: enter ye by different
gates. Not that I can proft you aught against Allah (with my advice): None
can command except Allah: On Him do I put my trust: and let all that trust
put their trust on Him." (Surah Yusuf , 12; 67)

“Whatever it be wherein ye differ, the decision thereof is with Allah: such is

Allah my Lord: In Him I trust, and to Him I turn.” (Surah Ash Shura 42; 10)
“And call not, besides Allah, on another god. There is no god but He.
Everything (that exists) will perish except His own Face. To Him belongs the
Command, and to Him will ye (all) be brought back.” (Surah Al Qasas 28; 88)

“Do they then seek after a judgment of (the days of) ignorance? But who, for
a people whose faith is assured, can give better judgment than Allah?”
(Surah Al Maeda 5; 50)

“Say: "Shall I seek for judge other than Allah? - when He it is Who hath sent
unto you the Book, explained in detail." They know full well, to whom We
have given the Book, that it hath been sent down from thy Lord in truth.
Never be then of those who doubt.” (Surah Al Anaam 6; 114)
One of the principles which show that the acceptance of the arbitration
(hakem) of Allah (swt) is fard, is the hilafah on earth. Allah (swt) had created
humans to be servants on earth, to practice the shariah of Allah amongst
them selves and to be the halifah of the planet.

In his tafsir of Surah al Baqara 2; 30, Razi stated: “Allah (awj) had given the
name khalifah. The reason for this is because, they will act as His wakeel by
superimposing the shariah of Allah among the mukallaf servants which
Allah (swt) had created.” (Razi; Tafsiru Kabeer)

Concerning the same ayah Ibn Kathir stated: “Al Qurtubi as well as other
scholars said that: This ayah proves the obligation of appointing a khalifah to
pass judgment on matters of dispute between people, to aid the oppressed
against the oppressor, to implement the Islamic panel code and to forbid
evil.” As a necessity to show submission to the truth of the authority of
giving hukm and the making of shariah belonging to Allah (swt) solely, and
that giving hukm is a quality belonging only to Allah (swt) and that He does
not accept any partnership whoever claims any other than Allah (swt) has or
they have with Allah (swt) the authority of giving hukm will have claimed to
be ilah and rabb, will have equated himself with Allah and will have
announce he is the ilah to be worshiped.” (Ibn Kathir; Tafsir)

The ayah of Allah (swt) about pharaoh makes this matter much clear:
“Pharaoh said: "O Chiefs! no god do I know for you but myself: therefore, O
Haman! light me a (kiln to bake bricks) out of clay, and build me a lofty
palace, that I may mount up to the god of Moses: but as far as I am
concerned, I think (Moses) is a liar!" (Surah Al-Qasas 28; 38)

“Then he collected (his men) and made a proclamation, Saying, "I am your
Lord, Most High." (Surah an Naziat 79; 23-24)

Pharaoh never intended to state he was the creator while claiming to be ilah
and rabb. He and his people were well aware of the fact that he did not have
the power to create a mosquito or something even smaller then a mosquito. It
was such that when Musa (as) threw his staff and when it turned in to a
snake he took shelter behind the sorcerers. However even the sorcerers could
not do anything when they saw the open ayah and miracle of Allah (swt).

The claim of pharaoh as ilah and rabb was in the matters of giving hukm,
making shariah, making the nation obey only him, and making them accept
his words frst before any other.

In the following ayah Allah (swt) explains what pharaoh had meant in his
statements to his nation was “I do not know of any other ilah but myself for
you” and “I am your almighty rabb”: “Pharaoh said: "I but point out to you
that which I see (myself); Nor do I guide you but to the Path of Right!" (Surah
Al Mu’min 40; 29)

From the words of pharaoh, it is understood that he wanted to inform them

of his view and that he sought to be the one to make laws for this reason he
wanted them to be devoted to his views and his laws. Pharaohs claim of ilah
and rabb had been in these matters. The one who submits to him in this claim
and who shows consent will have worshiped him as an ilah. According to
this whenever and wherever, whoever sees the authority of giving hukm and
making shariah in himself, the one who state he is the source of law making
and if he wants others to obey him will have claimed to be ilah and rabb just
like pharaoh regardless of this being an individual, a group, a parliament, a
political party or the entire nation.

After Razi, stated that pharaoh did not claim to be the creator of the skies, the
earth, the vegetation, the animals and the human nation. And after he stated
an individual who is insane would only make such claim he explained
pharaohs claim to be “no one other then I has the right of commanding and
restricting.” (Razi, Tafsir Kabeer)

In the tafsir of the same ayah Alusi states: “Pharaoh within the crowd he had
gathered had got up and gave a lecture and made that big statement, this
way he had kept himself higher than those who administer the public.”
(Alusi, Ruh’ul Ma’ani)

This is how pharaoh had done the law making and law giving on his own.
What he wanted happened. He had shown them as if there had been no other
higher authority to spoil his hukm and administration. For this reason he
wanted the public to not know of any other but to submit to his
administration even without stating ‘I do not know of any other ilah other
than myself’ or ‘I am your almighty rabb’...

The debate between Moses (as) and Pharaoh is a simple example of the
debate between all the prophets and the taghouts of their time. This is a
debate between haq and bateel from the beginning of creation to the end of
this worldly life. The fact on the contrary of the widely believed Pharaoh
himself knew who the Rabb al-alameen Moses had called for was. The
following verses establishes his knowledge of Allah as a rabb: “(And if he be
a prophet), why have not golden bracelets been sent down for him, or why
did not angels follow him in procession?” (Surah Zuhkruf 43:53)

“Then said (the Pharaoh) to him: “I can only think that you have lost your
reason." (To which) Moses replied; "You know very well that it is none other
than the Lord of the Worlds Who has sent down these manifest, signs, and I
(on my part,) believe that you, O Pharaoh, are doomed." (Surah Al Isra
17:101-102)

Is there any possibility for anyone who denied the existence of Allah as a
creator and rabb to say such words? His only claim and dawah was a sense of
political ruling: "Am I not the lord of this land? And do not the rivers in this
country fow under me? Do you not all see this (and believe in what) I say!"
(Surah Zukhruf 43:51)

This can be seen in the following ayah which clarifes the manner of the
deviation of the people of Pharaoh. “And We indeed sent Moses with our
Signs, and clear tokens of authority to the Pharaoh and his nobles but the
people obeyed the word of the Pharaoh, though he (certainly) was not in the
right." (Surah Hud 11:96-97)

We fnd this meaning in other ayahs from the Qur’an. Allah (swt) states:
“Say: "O People of the Book! come to common terms as between us and you:
That we worship none but Allah; that we associate no partners with him; that
we erect not, from among ourselves, Lords and patrons other than Allah." If
then they turn back, say ye: "Bear witness that we (at least) are Muslims
(bowing to Allah's Will)." (Surah Al-i Imran 3; 64)

The act of taking others as lords is described by RasulAllah (Saw) to be the

obedience to those other then Allah (swt); who draws the boundaries of halal
and haram. (Tirmidhi)

Another ayah which contains the same meaning is the statement of Allah
(swt): “Hast thou not turned Thy vision to those who declare that they
believe in the revelations that have come to thee and to those before thee?
Their (real) wish is to resort together for judgment (in their disputes) to the
Evil One, though they were ordered to reject him. But Satan's wish is to lead
them astray far away (from the right).” (Surah An Nisa 4; 60)

Regarding the tafsir of this ayah Shawkaanee states: “The claim of those who
state they believe the Qur’an revealed to RasulAllah (saw) and those revealed
to the previous Nabi even though they request to be judged by the taghout
and break their promise is bewildering meanwhile, Allah (swt) had
commanded RasulAllah (saw) and the Nabi before him to reject the taghout.”
(Fath ul Qadir tafsir)
Ibn Qayyim states: “In the ayah Nisa 65 Allah (swt), had certifed by an oath
He took by His mukaddas nafs that in usul, in furu, in hukm of shariah in all
attributes and disagreements which can be come across in other matters
unless RasulAllah (saw) is appointed as a hakem no one will have had iman.
Iman will only be a reality if RasulAllah (saw) is appointed hakem in all
matters. Also they can have no faith, until they make RasulAllah (saw) judge
on all disputes between them, and fnd in themselves no resistance against
his decisions, and accept (them) with full submission.” (At tibyan f ahkami
il Qur’an)

The fact that iman is not stable and sahih without appointing RasulAllah
(saw) as hakem of the shariah mediates to two facts:

1- To be trialed with the shariah of Allah (swt) is to worship Allah (swt). The
reason for this is; to be trailed by the shariah of Allah (swt) is one of the
principles of iman. And a principle of iman is without doubt ibadah
(worship).

2- Not to be trialed by the shariah of Allah (swt) lifts iman. Iman can only be
lifted by shirk which is ibadah to any other than Allah (swt). This shows that
the one trialed by another is worshiping that which he is trialed by.

In private and in general parts of life the one who is trialed only by Allah
(swt) will have completely worshiped Allah (swt). In private and general
parts of life an individual who is trialed for the littlest matter to any other
than Allah (swt) will have worshiped and become a servant of that other.

In this ayah Allah (swt) responds amazed to those who claim they have iman
to Allah (swt) but are trialed by another. Because while requesting to be
trialed by taghout the claim of having iman is astonishing and it is an open
lie.

From the revelations of Allah (swt) it is clearly understood that when those
who submit to the laws made by the partners of the shaytan become kafr and
mushrik only will those similar to them who have been blinded by Allah
(swt), will have doubts.

Whoever does not reject taghout and recognizes the courts and laws
appointed for judgment will not have attested to la ilaha illa Allah.

In today’s world when we look at those who consider themselves to be

Muslim under the light of this matter we will see that Islam has returned to
being estranged just as it had begun; maybe even more estranged then it had
begun. The reason for this is because the one who is hakim and who makes
shariah is the taghout and the laws people abide by are the laws of the
taghout.

Most of the individuals who claim to be Muslim are trialed by the courts of
the taghout with no distress in their hearts. With or without knowledge they
join those who worship the taghout. It is possible to see individuals who
perform salah, sawm, who claim to be callers of the Muslim and even those
who claim they are the warriors of deliverance namely the jihaadi.

These individuals shamelessly resolve disagreements in the courts of the

taghout claiming to believe Allah is the legislator meanwhile seeking the
judgment of the taghout believing it to be only a sin (most of them even don't
believe taht it is a sin; and more even don't think about it beeing a sin!!). With
this action they assert the taghout as partner in uluhiyyah or even the sole
ilah of tahakkum.

The frst meaning understood from Surah An Nisa 60 is that Allah orders
disbelief in any other than Allah (swt) and forbids the act of worship to any
other but Allah (swt). Acts of worship must only be constituted to Allah
alone if and if an individual dedicates such action is to any other he will have
most certainly fallen into great shirk, hence he will be a mushrik.

Sulaiman ibn AbdAllah in the explanation of Surah An-Nisa, 4; 60 states:

“Above, there is clear evidence that to avoid going to the taghout for
judgement, which is other than the Qur’an and Sunnah, is obligatory and that
the one who goes to the taghout for judgement is not a believer (Mu’min) nor
a Muslim.” (Taysir al Aziz al Hamid)

The second meaning is that anyone who applies to the courts of the taghout
has not rejected the taghout. Mohammad Jamal ud Deen al-Qasimi states in
his explanation of the ayah that Allah (swt) clarifes that going to the taghout
for judgment is belief in him and that without doubt the belief in the taghout
necessitates disbelief in Allah. Likewise the disbelief in taghout necessitates
the belief in Allah. (Mahtassin at-Tawil)

AbdurRahman ibn Hassan states the ayah: “…whoever rejects taghout and
believes in Allah…” (Surah Al Baqara 2; 256), clearly shows that going to the
taghout for judgement is belief in him.

The third meaning is that the statement of Allah (swt): “And Shaytan wants
to lead them far astray.” (Surah An Nisa 4; 60) shows what a great deviation
shirk is.

Allah (awj) also states: “Verily, Allah forgives not the sin of setting up
partners with Him, but He forgives whom He wills sins other than that, and
whoever sets up partners with Allah, has indeed strayed far away.” (Surah
An Nisa 4; 116)
An d “He calls beside Allah unto that which hurts him not, nor profts him.
That is a straying far away.” (Surah Al Hajj 22; 12)

Whoever is to worship other than Allah (swt) has gone astray and performed
an act of shirk. Similarly, whoever seeks the judgment of any other than the
Qur’an and Sunnah has gone astray and also has performed an act of shirk.

Allah (swt) states: “You do not worship besides Him but only names which
you have named (forged) - you and your fathers - for which Allah has sent
down no authority. The Hukm (legislation, judgment) is for none but Allah.
He has commanded that you worship none but Him (i.e. His Monotheism);
that is the true straight religion, but most men know not.” (Surah Yusuf 12;
40)

In this ayah the fact that legislation and law-making is something specifc to
Allah (swt) and ascribing this to Allah (swt) necessitates seeking His
judgement has been pointed out. The act of worship should only be directed
to Allah, He is the only to be asked for provision, help and support. If a
person believes that Allah provides and helps and then goes to request from
another, he will have performed an act of shirk. Similarly, if a person believes
that Allah (swt) is the legislator, he should seek the judgement of Allah (swt)
and if he goes to seek judgment of another he will have put that other in
place of Allah (swt). Iman necessitates complete surrender solely to Allah
(swt).

“And they worship besides Allah things that hurt them not, nor proft them,
and they say: ‘These are our intercessors with Allah.’ Say: ‘Do you inform
Allah of that which He knows not in the Heavens and on earth’? Glorifed
and Exalted is He above all that which they associate as partners (with
Him)!” (Surah Yunus 10; 18)

It is very clear that if anyone goes to any other then Allah (swt) and His
Prophet for judgment, he will have taken the taghout as a Rabb apart from
Allah (swt) and will have committed shirk.

Allah is He Who is able to render us success and prosperity, and may Allah
give His blessings and peace to our Prophet Mohammed son of Abdellah, his
family, his companions and whoever follows his way till doomsday.