The meaning of the actualisation of the kalimah: There is none worthy of worship except Allaah, is the actualisation of Tawheed with all its three types: Tawheed ul-Uloohiyyah, Tawheed ur-Ruboobiyyah and Tawheed ul-Asmaa was-Sifaat. Shaikh Abdur-Rahmaan bin Hasan bin Aal Shaikh - may Allaah have mercy upon him - said in Fath ul-Majeed:
"His saying: Chapter: Whoever actualises Tawheed will enter Paradise without being held to account. I say: Its actualisation is: its purification and clarity from all the impurities of Shirk, Innovation and disobedience."
A question my brother - if Allaah allows and if you will permit me - if this is the meaning of the actualisation of the kalimah then why do we differ from them then?
Listen to the answer - after you have remembered the hidden agenda or secret word. Have you remembered? Then listen: Yes they do say: The first fundamental is the actualisation of the kalimah: There is none worthy of worship except Allaah alone, however what do they mean and intend by this actualisation? Their intent by its actualisation is speaking about Tawheed ur-Ruboobiyyah. Why? Because it does not cause any dislike/aversion or separation or difference between any two people among the muslims.
As for talking about Tawheed ul-Asmaa was-Sifaat, then it causes separation, dislike/aversion, and differences because there are (amongst the muslims many groups including) the Ash'ariyyah, the Maatureediyyah, the Jahmiyyah, the Hulooliyyah, the Ittihaadiyyah and the Salafiyyah. All of them differ with regard to this topic, Allaah's Names and Attributes and the fundamental upon which this group (Jamaa'at ut-Tableegh) stick to and travel upon which is the secret word or hidden agenda is that anything which causes aversion, separation and difference between two people then its ruling is that it should be removed and abolished from the methodology of the group.
It is likewise for the second type of the types of Tawheed which is Tawheed ul-Uloohiyyah. Speaking about this matter is forbidden and its ruling in the methodology of the group is that it is cut off and abolished because it causes separation, aversion and difference. It is so because this one is a Salafi and this other one is a grave worshipper. As for the first, he does not allow setting out on a journey to graves or performing prayer by the grave or towards it and nor does he allow Tawaaf to be performed around it and nor making Tawassul by the righteous dead people and nor seeking help and sustenance from them and so on, in opposition to the other one to whom all of what has been mentioned is permissible, rather he thinks it is the essence of the religion.
And this is why - my noble brother - when one of their leaders stands in order to exlplain this fundamental he does not say except: 'All praise is to Allaah who created us, gave us sustenance and has bestowed favours upon us' and so on, continuing with matters related to Tawheed ur-Ruboobiyyah only.
My brother says: Why dont you explain to me another of their fundamentals. I say to him: With happiness, of course! And do I desire for you anything but goodness!? Come, let us take the third fundamental: Knowledge with Dhikr (Remembrance)
I know and you know that knowledge is: 'Allaah said and His Messenger said and the Companions said', (in every matter) whether it is related to belief, acts of worship or dealings (with other people) or manners. But what is their intent by knowledge?
They say: Knowledge is of two types: Ilm ul-Fadaa'il (Knowledge of the Virtues of Actions) and Ilm ul-Masaa'il (Knowledge of Matters of Fiqh).
Have you remembered the secret word (or the hidden agenda)? I will remind you.
Everything which causes or brings about separation or aversion/dislike or difference between two people (or parties) then it is cut off and abolished from the methodology of the group.
Now let us return to their division: Knowledge is of two types, knowledge of the virtues and knowledge of the matters (of fiqh). They say: This (knowledge of the virtues) is for us (i.e. their group) and the knowledge of the matters is for the people of knowledge, all of you (i.e. the people who go out on khurooj with them) should seek it from the scholars of his own town (or country).
Have you taken caution from this division of theirs? Why do they allow speaking about the knowledge of the virtues of the actions and forbid it with regard to matters of fiqh? In fact they request from those who go out with them to seek this knowledge from the scholars of their own towns and countries. It is because the first does not cause separation, aversion and differences in opposition to the second.
My brother will you allow me to ask a question to see whether you have understood their secret word (or their hidden agenda) or not?
The question is: Will they enjoin the good and forbid the evil?