The Two Pillars of La ilaha illa Allah A UK Adhkar Guide (2026)

A UK British Muslim guide to the two pillars on which Lā ilāha illā Allāh is built — the negation (nafy) of every false god and the affirmation (ithbāt) of the One True God. Why neither pillar can stand alone, what the classical scholars taught about each, and how Eaalim's Adhkar Course UK builds 2026 British Muslim families on a sentence with structural integrity.

The most repeated sentence on the lips of a British Muslim

Across a single British Muslim life, the kalimah of Lā ilāha illā Allāh is spoken hundreds of thousands of times. Whispered in the right ear at birth in a UK hospital labour ward. Recited in every salah in every UK mosque from Aberdeen to Penzance. Pronounced silently in queues at Sainsbury's. Said audibly at funerals across the country. Hoped for as a final breath in hospices in Birmingham, Manchester, Glasgow and Cardiff.

And yet — exactly because it is so familiar — many British Muslims never stop to examine its internal architecture. The sentence is structural, not poetic. It is built on two pillars, and the classical Sunni scholars were precise about what each pillar carries. Without the first pillar, the kalimah is theological floorboards over an empty space. Without the second, it is a roof with no walls. The two together produce the most stable theological structure in revelation.

This article walks a British Muslim reader through those two pillars, the Qur'anic verses that establish them, the hadiths that frame them, the classical scholars who unpacked them — Ibn Taymiyyah, Ibn al-Qayyim, al-Shāfi‘ī, al-Ḥakamī, Ibn Bāz, Ibn ‘Uthaymīn — and what it means in 2026 British Muslim life when one pillar is present and the other is missing.

The sentence and its grammar

"Lā ilāha illā Allāh" is, in classical Arabic grammar, a sentence of categorical negation followed by an exception. Letter by letter:

• Lā — a particle of absolute negation. It empties a category. "There is not at all."

• ilāha — a god, a being worthy of being worshipped, devoted to, ultimately loved and feared. The implied predicate (khabar) is ḥaqq — "in truth," "rightly." So the literal reading is "there is no being worthy of worship in truth."

• illā — a particle of exception. It re-introduces precisely one item back into the emptied category.

• Allāh — the proper name of the One True God.

The sentence therefore performs two distinct operations in one breath. First, it sweeps every potential object of worship out of the category. Then it re-enters one — and only one — into the category that has just been emptied. The result is not "Allah is the chief god"; it is "Allah is the only object worthy of worship — full stop."

The classical scholars called the first operation al-nafy (negation) and the second al-ithbāt (affirmation). These are the two pillars on which the kalimah stands. A British Muslim who understands them carries a sentence that does theological work; a British Muslim who merely recites them carries a melody.

Pillar One — Al-Nafy (Negation): rejecting every false god

The first pillar is the rejection (kufr) of every ṭāghūt. The word ṭāghūt appears repeatedly in the Qur'an as the name for every being, idea, ideology, system, or institution that demands the worship, devotion, ultimate love, ultimate fear, or absolute obedience that rightly belongs to Allah alone. The verb root ṭ-gh-y means "to transgress, to exceed bounds." A ṭāghūt is something that has reached beyond its rightful station and demanded the seat of God.

Allah ﷻ frames the kalimah using this very vocabulary:

فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا

"Whoever disbelieves in ṭāghūt and believes in Allah has grasped the most trustworthy handhold, which will never break." (Surah al-Baqarah 2:256)

Notice the order. Disbelief in ṭāghūt comes first; belief in Allah comes second. The Qur'an itself sequences the pillars this way. The classical scholars — including Ibn Taymiyyah in Majmū‘ al-Fatāwā — emphasised that the order is not accidental. The heart must first be cleared of every rival before it can be filled with the One.

And Allah ﷻ tells the Ummah that this rejection of ṭāghūt was the central message of every Prophet:

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ

"Indeed, We sent into every nation a messenger, saying: ‘Worship Allah and avoid ṭāghūt.'" (Surah al-Naḥl 16:36)

The Prophets did not arrive saying merely "worship God." They arrived saying "worship Allah and reject everything else." The pairing is constant.

What counts as ṭāghūt in 2026 British Muslim life

The classical scholars listed several major categories of ṭāghūt — Iblīs himself; anyone who is worshipped and is pleased with being worshipped; anyone who calls people to worship them; anyone who claims knowledge of the unseen; and any law-giver who legislates contrary to what Allah has revealed and is followed in that legislation.

For a British Muslim in 2026, the abstract category becomes concrete and specific. The first pillar of the kalimah requires a daily, conscious rejection of:

• Career as ultimate identity. Many British Muslim professionals quietly worship the role rather than the Lord. The kalimah pillar one negates this.

• Wealth as ultimate security. "Money is everything" is the unspoken ‘aqīdah of much of UK life. The kalimah pillar one rejects this and restores Allah as al-Razzāq.

• The self as final authority. "I do what I feel is right; no one tells me what to do" is the moral creed of British 2026 liberal individualism. The first pillar negates the self-deification.

• Ideology as religion. Whether nationalist, partisan-political, sexual-identity-based, or revolutionary, any ideology that demands a believer's ultimate loyalty is a candidate ṭāghūt. The kalimah strips its claim.

• Celebrity, influencer, or sports-team worship. The emotional investment many British Muslims give to footballers, influencers and political celebrities is the modern shape of pre-Islamic Arabian idol-worship, just better marketed.

• Magic, fortune-telling, astrology and "spiritual" practices that claim hidden knowledge. Going to a "psychic," consulting Tarot, ringing a "spiritual reader" — these are direct ṭāghūt territory under the classical definition.

• Legislation that overrides revelation. When a British Muslim treats UK statute as overriding the Sharī‘ah in matters where the Sharī‘ah has spoken — for example, accepting interest-based finance because it is "normal," or accepting LGBT-affirmative parental decisions for children because "it's the law" — the first pillar of the kalimah is at stake.

The first pillar is therefore not abstract theology. It is daily, observable, household-level rejection of every authority that has reached above its station.

Pillar Two — Al-Ithbāt (Affirmation): worshipping Allah alone

Negation alone is not the kalimah. If a British Muslim says "I reject all gods" and stops there, they have not entered Islam — they are at best a secular agnostic. Many militant secularists in 2026 Britain have completed the first half of the kalimah and refuse the second. The kalimah is incomplete without re-entering Allah ﷻ into the cleared category as the sole object of worship.

The second pillar — ithbāt — is therefore the act of affirming that:

• Allah exists.

• Allah is one — without partner, parent, child, equal or rival.

• Allah has the most beautiful names and the highest attributes.

• Allah is worthy of every kind of worship — love, fear, hope, reliance, supplication, sacrifice, vow, ritual.

• Worship is directed to Him alone.

Allah ﷻ describes the believers using the language of ithbāt:

وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ

"But Allah has endeared faith to you and beautified it in your hearts." (Surah al-Ḥujurāt 49:7)

And He ﷻ tells the Ummah:

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ۝ لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ

"Say: ‘Indeed my prayer, my rites, my living and my dying are for Allah, Lord of all the worlds — no partner has He, and this is what I have been commanded, and I am the first of those who submit.'" (Surah al-An‘ām 6:162–163)

This is ithbāt expressed at full extension. Every salah, every act of worship, every breath of living and every moment of dying are surrendered to Allah alone. It is not a vague theism — it is a comprehensive, totalising affirmation that the believer's whole existence is for the Lord who has no partner.

Ibn Taymiyyah's definition of worship

The second pillar — affirming Allah as the One worthy of worship — only makes sense if we know what worship (‘ibādah) actually means. Ibn Taymiyyah (d. 728H) gave the classical and authoritative definition in al-‘Ubūdiyyah:

"‘Ibādah is a comprehensive term for everything that Allah loves and is pleased with — of statements, of actions, the inward and the outward."

This definition is radically wider than the popular one. "Worship" is not only ritual — it is not only the five daily prayers, the fast, the zakāh and the ḥajj. It is every speech that Allah loves (truthful speech, kind words, dhikr, du‘ā', good advice). It is every action that Allah loves (charity, kindness to parents, honest work, helping a neighbour, raising a Muslim child). It is every inward state Allah loves (love, hope, fear, reliance, gratitude, patience).

By Ibn Taymiyyah's definition, the second pillar of the kalimah implies that all of this — every act, statement and state Allah loves — is to be directed only to Him. Love directed to anyone alongside Allah at His own rank is shirk. Hope placed in anyone instead of Allah for what only Allah can give is shirk. Reliance placed on anyone besides Allah in the way one relies on Allah is shirk. Sacrifice (a goat, a vow, a major life commitment) directed to other than Allah is shirk.

The kalimah is therefore not a theological abstraction tucked inside the brain. It is a daily commitment that every form of worship — visible ritual and invisible inward state — belongs only to Allah.

The two pillars cannot stand alone — three classical examples

The Sunni scholars, when teaching the kalimah, repeatedly emphasise that the two pillars only function together. Three classical examples make this concrete.

1. The Quraysh of Makkah had pillar two — and lacked pillar one

The pre-Islamic Quraysh believed in Allah as the Creator, the Sustainer and the Lord of the worlds. Allah ﷻ explicitly tells us this:

وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ

"And if you ask them who created the heavens and the earth and subjugated the sun and the moon, they will surely say: ‘Allah.'" (Surah al-‘Ankabūt 29:61)

So why were they outside Islam? Because they failed pillar one. Alongside Allah, they worshipped al-Lāt, al-‘Uzzā, Manāt, Hubal and hundreds of other idols. The Qur'an's argument with them, repeatedly, is not "you don't believe in God"; it is "you have not rejected the rivals you have placed beside Him." Pillar two without pillar one — Tawḥīd al-Rubūbiyyah without Tawḥīd al-Ulūhiyyah — does not produce a Muslim.

2. The secular agnostic has pillar one — and lacks pillar two

The British secularist of 2026 who rejects all "organised religion," rejects "false gods," rejects "patriarchal scripture," rejects "magical thinking" — and stops there — has performed only the negation. They have emptied the category but refused to re-enter the One. By the kalimah's structural logic, this is half a sentence. Negation without affirmation produces atheism, not Islam.

3. The munāfiq pretends to both pillars while holding neither

The hypocrites of Madīnah recited the kalimah outwardly but inwardly held neither rejection nor affirmation. Allah ﷻ named them in Surah al-Munāfiqūn 63:1: "When the hypocrites come to you, they say: ‘We bear witness that you are indeed the Messenger of Allah' — and Allah knows that you are His Messenger, and Allah bears witness that the hypocrites are liars." Lip-only kalimah without inner pillars is not the kalimah at all.

The British Muslim implication is sober: it is possible to recite the kalimah a million times a year and yet, internally, to be holding a ṭāghūt that has never been rejected, or to be affirming the existence of Allah without affirming Him as the sole object of worship. The two pillars need to be present at the heart level, not merely at the tongue level.

Ibn al-Qayyim's deeper unpacking

Imam Ibn al-Qayyim al-Jawziyyah (d. 751H), the student of Ibn Taymiyyah, devoted long sections of Madārij al-Sālikīn and Ighāthat al-Lahfān to the structure of the kalimah. He observed that the two pillars correspond to two heart-states:

• The state of detachment (al-tafrīgh) — emptying the heart of everything else. This corresponds to pillar one. The heart cannot serve two ultimate loves; the kalimah demands that the heart's throne be empty of every pretender.

• The state of devotion (al-tamlīk) — installing the One Lord upon the now-empty throne. This corresponds to pillar two. The believer hands ownership of the heart to Allah alone.

Ibn al-Qayyim notes that an unrenewed believer drifts. The throne of the heart slowly re-populates with secondary attachments — wealth, family-as-idol, anger, lust, status, fear of people, dependence on routine. The kalimah, recited daily with awareness of its two pillars, is the dhikr that returns the believer to the original architecture: empty the throne, install the One.

The kalimah as the British Muslim's daily reset

This is why the Prophet ﷺ named "Lā ilāha illā Allāh" the best of dhikr (al-Tirmidhī 3383). The other adhkar are praise, glorification, asking forgiveness, asking blessings — each magnificent. But the kalimah is the structural reset. Every recitation of it, with awareness, performs the two operations again. It empties; it affirms. It strips; it installs. It rejects; it accepts.

For a British Muslim, the lived implication is:

• Every morning, with the morning adhkar, the heart's throne is emptied of yesterday's accumulated ṭāghūt and Allah is reinstalled as the day's sole object of worship.

• Every salah, with the Fatihah's "Iyyāka na‘budu wa iyyāka nasta‘īn" ("You alone we worship, You alone we seek help from"), the two pillars are re-performed in liturgical form.

• Every silent kalimah on the British 2026 commute is another sweep of pillar one and another re-installation of pillar two.

A British Muslim who lives this rhythm is not merely "religiously observant." They are running a moment-by-moment audit of every ṭāghūt that attempted to crawl onto the throne overnight, and reaffirming Allah as the only Lord that throne can hold.

The two pillars and the Companions

The lived examples of the Companions show the two pillars in action:

• Bilāl ibn Rabāḥ (RA) — under torture on the burning sands of Makkah, rejected the polytheism Umayyah ibn Khalaf demanded of him (pillar one) and affirmed Allah alone with his repeated "Aḥad, Aḥad" — One, One (pillar two).

• The mother of ‘Ammār ibn Yāsir, Sumayyah bint Khabbāṭ (RA) — the first martyr of Islam, killed because she refused to deny Allah. Her kalimah carried both pillars in their most extreme expression.

• Ja‘far ibn Abī Ṭālib (RA) in his famous speech to the Negus of Abyssinia — described the people of pre-Islamic Arabia as worshipping stones, then explained how the Prophet ﷺ called them to "worship Allah alone and abandon what we and our fathers used to worship." This is the two pillars stated as a single sentence.

• Khālid ibn al-Walīd (RA) with the poison vial — rejected the implicit claim of poison-as-autonomous-cause (pillar one) and affirmed Allah as the only true source of effect (pillar two), and Allah honoured both pillars by suspending the poison's natural effect.

Every Companion biography in the Eaalim Men Around the Messenger and Women Around the Messenger courses turns out, on close reading, to be an extended illustration of the two pillars of the kalimah in action.

How British Muslim families can teach the two pillars to children

The kalimah is taught to a British Muslim child long before they can read this article. Whispered into the right ear at birth in a UK hospital, sung at bedtime by parents, repeated in family du‘ā', and recited daily in salah. But the two pillars — pillar one and pillar two — should be explicitly taught from about age 7 onwards, in age-appropriate language.

A practical script for a British Muslim parent of a 7–9 year old:

"Sweetheart, when we say ‘Lā ilāha illā Allāh,' the sentence has two parts. The first part says: ‘There is nothing in this whole world that deserves to be loved most, feared most, obeyed most, or worshipped — nothing.' Not money. Not football players. Not toys. Not even mummy and daddy. The second part says: ‘…except Allah.' Allah is the only one who deserves all of that. So every time we say it, we are clearing our hearts of everything that wants to take Allah's place, and we are putting Allah back where He belongs. That's why it's the best sentence anyone has ever said."

By age 11, a British Muslim child taught this way can name 5 examples of ṭāghūt in modern life and explain why each is being rejected by the kalimah they recite hundreds of times a week. By age 13, they can recite the seven classical conditions of the shahādah. By 16, they are equipped to defend their tawḥīd against the casual atheism, soft polytheism, and ideological pressures of a UK sixth form, A-level common room, or university freshers' week.

The connection to morning and evening adhkar — pillar dwelling, pillar maintenance

The classical structure of morning and evening adhkar — Ayat al-Kursī, the Mu‘awwidhatayn, the last verses of Surah al-Baqarah, the various protective formulas — is the daily maintenance of the kalimah's two pillars. Each piece of dhikr does specific structural work:

• Ayat al-Kursī — re-installs the absolute attributes of Allah (al-Ḥayy, al-Qayyūm, the One whose throne extends over the heavens and earth) on the heart's throne. Pure pillar two reinforcement.

• Mu‘awwidhatayn — refuge from every potential ṭāghūt (the envier, the magician, the darkness, the whisperer). Pure pillar one reinforcement.

• Sayyid al-Istighfār — re-affirms the master-slave relationship at the core of pillar two while seeking forgiveness for any pillar-one slippage.

• "Lā ilāha illā Allāhu waḥdahu lā sharīka lah…" (post-salah, 100x rewards) — a fully expanded version of both pillars in a single dhikr.

• "Bismi'llāhi alladhī lā yaḍurru ma‘a ismihi shay'un…" — affirms Allah's exclusive control over harm, both pillars in tactical form (the same du‘ā' Khālid recited over the vial of poison).

This is the deepest reason Eaalim teaches the kalimah and the morning/evening adhkar as a single integrated system. The kalimah is the architecture; the adhkar are the daily maintenance team that keeps both pillars upright.

Eight British Muslim 2026 scenarios where the two pillars decide the outcome

To make the two pillars concrete, here are eight everyday British Muslim 2026 situations where the kalimah's structure determines the response:

1. A British Muslim is offered a senior promotion conditional on signing off on something the Sharī‘ah forbids. Pillar one rejects career-as-god; pillar two installs Allah as the One the believer ultimately serves. The decision becomes structurally clear.

2. A British Muslim sister is told that her covering is "oppressive." Pillar one rejects fashion-and-public-opinion as the source of moral authority; pillar two affirms Allah's commands as the source. The hijab stays.

3. A British Muslim worker is invited to an office "psychic-themed" team-building event. Pillar one rejects fortune-telling and astrology as ṭāghūt territory; pillar two reaffirms Allah as the sole Knower of the unseen. The believer declines.

4. A British Muslim revert's family pressures them to attend a non-Muslim religious ceremony. Pillar one rejects the ceremony's worship-claims; pillar two affirms Allah alone. The believer attends the social aspect, declines the ritual.

5. A British Muslim teenager is told "follow your heart" by a TikTok influencer. Pillar one rejects feelings-as-ultimate-authority; pillar two installs Allah's commands as the heart's guide. The kalimah corrects the script.

6. A British Muslim parent is tempted to use an interest-based loan because "everyone does." Pillar one rejects "everyone" and "the system" as moral authority; pillar two reaffirms Allah's prohibition of ribā. The believer finds a halal alternative.

7. A British Muslim is sat with an NHS terminal diagnosis. Pillar one rejects despair-as-final-truth; pillar two affirms Allah as al-Shāfī (the Healer), al-Ḥakīm (the Wise) and al-Raḥmān (the Merciful). The believer responds with tawakkul.

8. A British Muslim is in the final breaths of life on a UK hospital ward. Both pillars converge on the dying tongue's last sentence. The Prophet ﷺ promised: "Whoever's last words are ‘Lā ilāha illā Allāh' will enter Paradise" (Abū Dāwūd 3116).

Every one of these situations is a real British Muslim experience in 2026, and the kalimah's structural integrity is what produces a Muslim response rather than a confused one.

How Eaalim's Adhkar Course UK builds the two pillars into daily British Muslim life

Eaalim's Adhkar Course UK is a structured British English programme for Muslim adults, teenagers and home-school families dedicated to the dhikr life of a 2026 British Muslim — and the kalimah, with its two pillars, sits at the centre of every module.

Modules in the Adhkar Course UK that directly build on this article:

• The architecture of Lā ilāha illā Allāh — the two pillars, the four conditions, the eight scholarly criteria for its acceptance, classical commentary from Ibn Taymiyyah, Ibn al-Qayyim, al-Ḥakamī, Ibn Bāz, Ibn ‘Uthaymīn.

• The morning and evening adhkar as kalimah-maintenance — how Ayat al-Kursī, the Mu‘awwidhatayn, the last verses of Surah al-Baqarah, and the protective du‘ā' bundle keep both pillars upright across a UK working day.

• Post-salah adhkar — the complete formula including the 100-times kalimah expansion that the Prophet ﷺ taught (Sahih Muslim 597).

• The silent kalimah — Ibn Ḥazm's lip-closed dhikr technique for British Muslim commuters, professionals and parents.

• The kalimah for children — age-appropriate teaching of the two pillars, the seven conditions, and the ṭāghūt-list for British Muslim 2026 youth.

• Adhkar of the dying — encouraging dying parents and family members to say the kalimah, the rights of the dying Muslim in a UK hospital or hospice.

Students leave able to carry the kalimah as both an audible dhikr on the tongue and a structural commitment in the heart — the two-pillar architecture intact, the daily maintenance running.

Eaalim is now enrolling British Muslim adults, teenagers and home-school families into the Adhkar Course UK. Sessions are one-to-one or small-group, female teachers are available for sisters and children, scheduled around UK GMT/BST. To enrol or to request a free 15-minute consultation, visit eaalim.com.

Frequently asked questions — the two pillars of Lā ilāha illā Allāh

What are the two pillars of Lā ilāha illā Allāh?

The first pillar is al-nafy (negation) — rejecting every false god, every ṭāghūt, every rival object of worship. The second pillar is al-ithbāt (affirmation) — affirming Allah ﷻ alone as the sole object of worship, with all His names and attributes.

Why are both pillars necessary?

Because each pillar without the other is structurally incomplete. Negation alone produces atheism. Affirmation alone (acknowledging Allah while keeping rivals beside Him) was the position of Quraysh and is rejected by the Qur'an. Both together produce Islam.

What is ṭāghūt in 2026 British Muslim life?

Anything that claims, or is given, the worship-class authority that belongs only to Allah — career, wealth, the self, ideology, celebrity, magic and fortune-telling, or legislation that overrides revelation.

Did the Quraysh fail pillar one or pillar two?

Pillar one. They acknowledged Allah as Creator and Sustainer (a form of pillar two), but they kept idols beside Him as objects of worship — failing the negation. Surah al-‘Ankabūt 29:61 records their acknowledgement of Allah; Surah al-Naḥl 16:36 records the demand placed on every Prophet's people to reject ṭāghūt.

What is the definition of worship (‘ibādah)?

Ibn Taymiyyah's classical definition: "‘Ibādah is a comprehensive term for everything that Allah loves and is pleased with — of statements, of actions, the inward and the outward."

How do I teach the two pillars to my British Muslim child?

Use the age-appropriate script in this article — emptying the heart of everything that wants Allah's place, then putting Allah back where He belongs. From age 7. By age 13 add the seven conditions. By 16 add the practical scenarios from UK 2026 life.

Does Eaalim have a course that teaches all of this?

Yes — the Adhkar Course UK contains dedicated modules on the kalimah's architecture, the morning and evening adhkar that maintain both pillars, post-salah adhkar, the silent kalimah technique, and adhkar for the dying.

What is the connection between the kalimah and the Companions' lives?

Every Companion biography turns out, on close reading, to be an extended illustration of the two pillars in action — Bilāl, Sumayyah, Ja‘far, Khālid, ‘Umar, and the rest. Eaalim's Men and Women Around the Messenger Courses UK teach this directly.

Conclusion — a sentence that holds the British Muslim's life upright

"Lā ilāha illā Allāh" is not a slogan, not a melody, not a slogan on a hijab pin or a mosque sign. It is the most structurally complete sentence in revelation. It empties; it installs. It rejects; it affirms. It is the architecture on which the British Muslim's heart, household, day, career, marriage, parenting, illness and death stand.

British Muslim families in 2026 who internalise the two pillars carry a theology with structural integrity. British Muslim families who recite the kalimah without ever examining its architecture carry a melody they have not yet inherited. The Adhkar Course UK exists to convert the second group into the first.

Tonight, before sleep, recite "Lā ilāha illā Allāh" three times. With the first, sweep every ṭāghūt off the throne of your heart. With the second, install Allah there alone. With the third, ask Allah to keep the architecture upright until you say the same words on your final breath.

Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulk wa lahu al-ḥamd, wa Huwa ‘alā kulli shay'in qadīr.