Bismillaah ir Rahmaan ir
Raheem
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The Benefits of Tawheed
and
The Excellence of Tawheed
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by Shaikh Muhammad bin
Jameel Zainoo
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Source: The Methodology of
the Saved Sect
(Translated by Abu Nasir)
The Benefits of Tawheed:
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When pure tawheed is
actualised in the life of an individual or the society it
produces the best of results. From its results are the following:
1) Liberation of mankind
from worship and submission to other than Allaah. The creation
cannot create anything, rather they themselves are created. They
are not capable of harming nor benefiting their souls. They are
not capable of causing death nor giving life nor are they able to
resurrect the dead. So tawheed liberates man from every worship,
except to his Lord, the One Who created him and then proportioned
hini. It liberates his intelligence from deviation and delusions.
It liberates his mind
from obedience, humility and submission to other than Allaah. It
liberates his life from the mastery of the rulers, the
soothsayers and those who deem themselves divinely appointed over
the slaves of Allaah.
Due to this, the leaders
of shirk and oppression in the times of ignorance rose up against
the call of the Prophets in general and particularly against the
call of the Messenger, because of the fact that they understood
the meaning of "La ilaaha lila Allaah" to be a universal
pronouncement for the liberation of mankind, and the overthrowing
of the tyrants from their false thrones, and the elevation of the
faces of believers, those who do not prostrate except to Allaah,
the Lord of the Worlds.
2) The personality
remains balanced. Tawheed aids the formation of a balanced
personality, the preferred aim and direction of this life, and it
unifies and consolidates its purpose. So the personality does not
turn except to the only One worthy of worship, and it turns to
Him in private and in open and it calls to him in private and in
open, and it calls upon Him in ease and in adversity. As opposed
to the Mushrik (pagan) who shares his heart between those
who are worshipped besides Allaah, at times he turns to the
living and at times he turns to the dead, and Yusuf said:
Oh my two companions of
the prison, are many different lords better, or Allaah, the One,
the Irresistible? [12:39]
So, the believer
worships One Lord, he knows what is pleasing to Him and what is
displeasing to Him, lie stops at whatever pleases Him and his
heart becomes calm.
As for the Mushrik,
lie worships numerous deities, one he takes from here and
another he takes from there and he is divided between them and he
has no comfort.
3) Tawheed is the source
of security for the people, because it fills the soul of the
individual with peace and satisfaction. He does not fear anyone
except Allaah and tawheed blocks the ways to fear of loss in
provisions, the soul and the family, fear from mankind, inn,
death and other than that from those things which are feared.
The believer who
worships Allaah alone. does not fear anyone except Him and
because of this he feels secure whilst the rest of mankind fear
and he feels satisfaction whilst the people are restless. This is
the meaning that is indicated in the Qur'aan in His saying:
Those who believe and do
not mix their belief with dhulm, they are those upon whom
is security and they are the rightly guided.[6:82]
This security emerges
from the innermost depths of the soul and not from any police
guard which is the security of this world. As for the security of
the Hereafter, then it is greater and more lasting for those who
are sincere to Allaah and do not mix their tawheed with shirk,
because shirk is a great dhulm.
4) Tawheed is the source
for the strengthening of the soul, because it gives an individual
a strong and formidable mental attitude, by which he fills his
soul with hope in Allaah, confidence in Allaah and reliance upon
Allaah, pleasure with His Decree, gives him patience upon His
Tests and freedom from reliance upon the creation. This
individual is firmly established, like the mountains, and when a
calamity befalls him he asks his Lord to remove it and not the
dead. The Prophet (sas) indicated this in his saying: "When
you ask, then ask Allaah and when you seek help, then seek help
from Allaah alone. " [Hasan Sahih – Tirmidhi]
If Allaah touches you
with harm, none can remove it except Him."[6:17]
5) Tawheed is the
foundation of brotherhood and equality, because it does not
permit following those who take others as lords besides Allaah,
since worship is for Allaah alone and worship to Allaah alone
must be from all of mankind, and the head of them is Muhammad (sas)
His Messenger and His chosen one.
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The Excellence of Tawheed:
1) Allaah the Most
High says:
Those who believe
and do not mix their belief with
dhulm, they are those upon
whom is security and they are the rightly guided. [6:82]
From 'Abdullaah
ibn Mas'ood, who said: When this verse was revealed, some
Muslims began to grieve, and said: 'Which of us does not do
dhulm (oppression) to his soul?' The Messenger of
Allaah said: "It is not that, verily it is shirk, have
you not heard the saying of Luqmaan to his son:
Oh my Son! Do not
make shirk with Allaah. Verily, shirk is a great
dhulm. [31:13] [Bukhari
& Muslim]
This verse gives
glad tidings to the believers, those who single out Allaah
alone for worship, those who do not mix their belief with
shirk. Rather, they are far from it, they have complete
security from the punishment of Allaah in the Hereafter and
they are the rightly guided in this world.
2) The Prophet
said: "Imaan consists of sixty something branches, the
highest of them is the saying 'Laa ilaaha illa Allaah; and
the lowest of them is to remove something harmful from the
road." [Muslim]
3) Shaikh 'Abdullaah
Khayaat mentions in his book entitled Daleel ul-Muslim
Fil I'tiqaad wat-Tat-heer. "Because of the human nature
of man and due to his lack of infallibility, his feet slip
and he falls into disobedience to Allaah. When he is from
the people of tawheed, pure from the blemishes of shirk,
and he singles out Allaah alone for worship, and he is
sincere in saying 'Laa ilaaha illa Allaah' it
becomes the greatest factor for his happiness and an
expiation for his sins and an elimination of his evil
deeds, as has come in the hadeeth of the Messenger of
Allaah: " Whoever testifies that none has the right to
he worshipped except A llaah, alone without any partners
and that Muhammad is His slave and His messenger and that 'Eesaa
is a slave of Allaah, and a Word delivered to Maryam and a
Spirit from Him, and that Paradise is true and the Fire is
true, Allaah will enter him into Paradise in accordance to
his deeds." [Bukhari & Muslim]
Verily, 'Laa
ilaaha illa Allaah', the testification that the Muslim
testifies with, is the foundation necessary for his
entrance into Paradise, the place of comfort, even if some
of his actions had defects and shortcomings. As has come in
the hadeeth Qudsee, Allaah, the Most High, says: "O Son
of Aadam, verily If you were to come to Me with the
equivalent of the earth full ofmistakes and then meet Me
without associating partners with Me in anything then
Iwould give to you its equivalent amount of Mercy.) [Hasan
- Tirmidhi & ad-Diyaa]
Meaning: If one of
you came to Me with an equivalent amount of the earth
full of sins and disobedience, but you died upon
tawheed, then I would forgive your sins.
It is reported
from the Prophet that he said:
"Whoever meets Allaah without
having associated with Him in anything will enter Paradise
and whosoever meets Him associating partners with
him in anything will enter the Fire. " [Muslim]
All these
narrations clearly show the excellence of tawheed, for it
is that by which the happiness of the slave is achieved and
the best means for the expiation of his sins and the
elimination of his mistakes."
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Bismillaah ir Rahmaan ir
Raheem
On the Importance of
Tawheed
and
The Importance of Tawheed
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Author: Shaikh Muhammad
bin Jameel Zainoo
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Source: The Methodology of
the Saved Sect
(Translated by Abu Nasir)
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On the Importance of Tawheed
1) Verily,
Allaah has created the world and everything in it in order to
worship Him alone. He sent the Messenger to call the people to
Tawheed and the Noble Qur'aan is concerned with the aqeedah
of tawheed in most of its chapters, and it explains the harm
of shirk for the individual and the society. Shirk is the reason
for destruction in this life and the reason for eternal
destruction in the Fire of the Hereafter.
2) Verily, all
the Messengers began their call with Tawheed, which they were
commanded by Allaah to convey it to the people. He, the Most
High, said:
We have not
sent before you from the Messengers, except We inspired to him
that He is the only One worthy of worship, so worship Him.
[21:25]
The Messenger
of Allaah stayed in Makkah for thirteen years while he called his
people to the Tawheed of Allaah and he called to Him alone
without associating anything with Him. It was regarding this
issue that Allaah revealed the following verse to His Noble
Messenger:
Say: Verily I
call to my Lord and I do not ascribe any partners to Him at all.
[72:20]
The Noble
Messenger brought up his followers upon Tawheed from the time of
childhood and he said to the son of his uncle, his cousin 'Abdullaah
ibn 'Abbaas: "When you ask, then ask Allaah, and when you seek
help, then seek help from Allaah." [Hasan Saheeh, Tirmidhi].
This Tawheed is in reality the religion of Islaam, which is built
upon it, and anything other than it is not accepted by Allaah.
3) Verily, the
Messenger (sas) taught his Companions to begin their call to the
people with tawheed, so he said to Mu'aadh ibn Jabal, when he (sas)
sent him to Yemen: "So let the first thing you call them to,
be the testification that none has the right to be
worshipped except Allaah." And in another narration:
"...that they worship Allaah alone." [Bukhari and Muslim]
4) Tawheed is
embodied in the testification that "None has the right to be
worshipped except Allaah, and Muhammad is the Messenger of Allaah."
Its meaning is that there is no one who is worthy of deserving
worship except Allaah, and there is no worship except that which
the Messenger of Allaah came with. Iris this testification which
allows a unbeliever to enter into Islaam, since it is the key to
Paradise, and the one who testifies to it and believes it enters
into Paradise as long as he does not invalidate it by shirk or a
word of disbelief.
5) The
disbelieving Quraish offered the Messenger of Allaah (sas)
kingship, wealth and wives and other than that from the pleasures
of this life in exchange for him abandon the call to tawheed, and
abaudon the attacks against the idols. However, he did not desire
that from them, rather lie continued his call and endured the
onslaught along with his Companions, until the call to tawliced
was victorious after thirteen years, after which Makkah was
conquered and the idols were destroyed. The Messenger of Allaah #
recited
Truth has
come and falsehood has vanished, surely falsehood is ever bound
to vanish. [17:81]
6) Tawheed is
the preoccupation of a Muslim in his life, so he begins
his life with Tawheed and he ends his life with Tawheed. Ilis
task in life is to establish Tawheed and the call to Tawheed,
since Tawheed unifies the believers and gathers them upon
the statement of Tawheed.
So we ask
Allaah to make the statement of Tawheed (Laa ilaaha lila
Allaah) our last words in this world and we ask Him to gather
the Muslims upon the statement of Tawheed.
The Importance of
Tawheed
1.It is the pillar upon which Islam is
built. The Prophet said "Islaam is built upon five : the
tawheed of Allah…..(Related by Muslim no. 19)
2. The greatest need for
mankind, since there is no life for the hearts nor delight nor
tranquility except through knowing their Lord , the one to be
worshipped, the creator.
3. It is the most noble
branch of knowledge. As Imaam Abu Hanifa mentioned, when he
called his book which he compiled concerning the Usool ud Deen
(fundamentals of the religion) " fiqh al akbar" (the greatest
fiqh)
4. It was the key and
essence of the call of the messengers "Verily we have sent to
every nation a messenger saying worship Allah and avoid the
worship of false gods" (16:36)
5. because Allah has
created us to worship Him, " I have not created the jinn and
mankind but to worship me" then how can we worship Allah, if we
don't know who He is? It is only through knowledge of His names
and attributes we can learn about Allah.
6. Firmness upon the
deen, excellence in this world and salvation in the Hereafter is
built upon this. a) because when you know Allah, His names,
attributes and Actions this necessitates loving Him, fearing Him,
placing reliance upon Him etc. b) when you know what allah loves
and is pleased with or angered and displeased with, you will rush
to fulfil what He loves and avoid what He hates.
7. Its great ephasis in
the Qur aan. The qur aan begins with tawheed (al fatihah) and
ends with Tawheed (al ikhlas) likewise the greatest ayat in the
Qur aan describes tawheed (of knowledge)
8. The prophet began his
day with tawheed by reciting surah al kafiroon and ikhlas in the
sunan of fajr and end with reciting these two surahs in the witr
prayer. (related by muslim)
9. The prophet mentioned
it during his last illness ( shows its importance) when he said "
the curse of Allah be upon the Jews and the Christians for they
took the graves of their prophets as places of worship." (bukhari)
10. It's the first thing
the prophet invited to and preached to for thirteen years. "say,
none has the right to be worshipped and thus be successful." (ahmad
4/63)
11. And he ordered his compnions to preach Tawheed when sending
them to various communities. He sent Muadh ibn jabal to Yemen
saying " indeed you are going to the people of the book so let
the first thing that you invite them to be the tawheed of Allah"
(Bukhari 1/13)
12. You have to
compromise the three aspects together and not just believe in
one, merely with the meaning "the one who has the power to create
and originate" as the arab mushriks used to agree that Allah
alone is the creator of everything, despite this they were still
mushriks. Plus this was not the true reality which Allah sent the
messengers with. But rather we must believe in his Ruboobiyah,
uloohiyah Asma was Sifaat together.
13. When you belive in
the three aspects of tawheed. i.e Ruboobiyah- youwill negate any
source of harm, blessing, power from any other than Allah.
Uloohiyah- this will stopyou from committing shirk. Asma was
sifaat - to have the correct knowledge of this will prevent you
from distorting any of Allah's Names and Attributes, or
explaining them, or denying them or asking how they are.
14. If a person dies
upon this he will enter Paradise. When the Jewish boy accepted
Islam, the Prophet (sas) said, "All praise is for Allah who saved
this boy from the fire." Although this person had no good deeds.
(Bukhari)
15.Tawheed is a
condition for an action to be accepted, because for a deed to be
accepted it requires 2 conditions. a) The intention is purely for
Allah (tawheed al ibaadah) b) It must be in accordance with the
shariah of Muhammad
16. It strengthens ones
heart and makes one firmer and well rooted. Then as a result ones
deeds will multiply and likewise his worship of Allah will be
greater.
17. It makes it easier
to fulfil the commands of Allah and leave the prohibitions as
Aaisha said: "had the first revelation been do not drink and
fornicate or commit adultery etc they would have said we shall
not give up adultery and fornication etc." (Bukhari from Yusuf
ibn Maalik)
For it was only after
Tawheed was understood by the companions and had settled in their
hearts that Allah began to order them with various commands.
Bismillaah ir Rahmaan ir
Raheem
A Primer on Tawheed
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Source: Prepared by
Abu 'Iyad as-Salafi
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As for Tawheed, then
know - Brother and Sister Muslim - that our Salaf have divided it
into three categories; each one dependant on the other - the
servants Eemaan not being complete until all of them acquired:
Tawheed ur-Ruboobiyyah,
Tawheed ul-Uloohiyyah, Tawheed ul-Asmaa was-Sifaat
Tawheed
ur-Ruboobiyyah
This is: Acknowledgement
and firm belief that Allaah the Sublime is alone in
He has no partners in
any of these actions and they are proved for Him alone.
You should also know
that the disbelievers in the time of the Messenger (sas) affirmed
all of the above but this did not enter them into Islam. The
Messenger (sas) fought against them.
The evidence lies in the
speech of Allaah:
Say (O Muhammad): Who
provides for you from the sky and the Earth? Or who owns the
hearing and the sight? And who brings out the living from the
dead and the dead from the living? And who disposes the affairs?
They will say: "Allaah". Say: Will you then not be afraid of
Allaah's punishment (for setting up rivals in worship with Allaah)
[Yoonus 10:31]
and also His saying:
Say: To whom belongs the
Earth and whatever is therein? If you do know! They will say: It
is Allaah's. Say: Will you then not remember? Say: Who is the
Lord of the Seven Heavens and the Lord of the Great Throne? They
will say: Allaah. Say: Will you then not fear Allaah? Say in
whose hands is the sovereignty of everything. And He protects
while against Him there is no protector, if you do know? They
will say: (All that belongs) to Allaah. Say: How then are you
deluded from the Truth? [Mu'minoon 23:84-89]
Tawheed
ul-Uloohiyyah
This is: The Unification
of all the acts of the servants, such as Supplication, taking
oath and making sacrifice (slaughter), Hope, Fear, Reliance,
Aspiration, Repentance, Remorse and all other acts of worship
whether actions of the heart, tongue or limbs, for Allaah the
Exalted alone. It is regarding this second type that dispute
arose in both the ancient times and the modern, between the
messengers and their respective communities.
The evidence lies in the
speech of Allaah:
And your Lord said: Call
upon Me, I will respond to your (invocation). Verily! Those who
scorn My worship shall surely enter Hell in humiliation. [Ghaafir
40:60]
Tawheed
ul-Asmaa was-Sifaat
This is: Firm belief in
everything which is found in the Book of Allaah and is reported
in the Authentic Sunnah regarding Allaah's Names and Attributes
by which Allaah has described Himself or by which the Messenger (sas)
described Him - affirming them with the understanding of the
Companions (ra) without denying any of them by Takyeef (enquiring
into their modality), or Tamtheel and Tashbeeh (likening them to
those of the creation), Ta'weel (interpreting them in a way
inconsistent with the Book of Allaah, the Authentic Sunnah and
the understanding of the Salaf), Tahreef (changing their meanings
which are proved in the abovementioned three sources), or Ta'teel
(denying or negating the meanings proven by the abovementioned
three sources).
It also includes the
belief that there is nothing like unto Him and He is the Hearer,
the Seer.
Allaah the Exalted said:
Say: He is Allaah, the
Unique. The Samad (The Self-Sufficient Master, whom all creatures
need, He neither eats nor drinks. He begets not nor is He
begotten. And there is none so-equal or comparable unto Him [Ikhlaas
112]
And He also said:
And to Allaah belong the
Most Beautiful Names so call upon Him by them. And leave the
company of those who belie or deny (or utter impious speech)
against His Names. They will be requitted for what they used to
do. [A'raaf 7:180]
And He also said:
There is none like unto
Him and He is the Hearer, the Seer [Shoora 42:11]
Notes
Ruboobiyyah : A term
denoting the absolute sovereignty and kingship of Allaah over the
Heavens and the Earth and whatever is betweem them. The verb 'rabba'
(and the noun 'Rabb' translated as 'Lord') is derived from it,
meaning: "to nurture, to bring to fruition, to create and bring
together all the elements necessary for the existence and
well-being of something or someone". It has three aspects to it:
-
KHALQ (Creativity): Allaah by Himself
makes everything from nothing
-
MULK (Posession): Allaah by Himself
owns everything
-
AMR (Administration): Allaah by Himself
controls, directs everything that He creates and owns.
Some of the proofs for
these are:
He (Allaah) has the
creation and His is the command/administration. Blessed be Allaah
the Rabb of all the Worlds [A'raaf 7:54]
Allaah is your Rabb. He
owns everything and those whom you call upon besides Him do not
even own the white stringy-sand on a datestone (such a minute
posession) [Faatir 35:13]
Ibn al-Qayyim explains
that some of Allaah's Names are related to His Ruboobiyyah and
are more specific than the name Ar-Rabb. For example: Ar-Razzaaq
(the Provider), al-Muhyee (the One Who gives life). Likewise,
there are certain actions which are related to His Ruboobiyyah
and are more specific than the name ar-Rabb. For example: sending
down the rain, splitting the seed, giving someone honour,
lowering someone, guiding or misguiding someone etc. (Al-Madarij)
Uloohiyyah : A term
denoting that Allaah is the only One to Whom all forms of worship
should be directed in truth, whether actions of the heart
(feelings), words and statements and actions of the limbs. The
word ilaah is derived from it meaning: Something that is adored,
worshipped turned to i.e. an object of worship, subservience and
adoration. There is nothing besides Allaah who is deserving of
that and this is the meaning of the testimony Laa ilaaha
illallaaha (There is no Ilaah which is deserving of any form of
worship except Allaah alone), the truth and certainty of which
every messenger came to establish. Allaah Azzawajall says:
Your Ilaah is but one
Ilaah [Nahl 16:20]
And He alone is the
Ilaah in the Heavens and the Ilaah in the Earth [Zukhroof 43:84]
Invoke not, nor pray to
any Ilaah along with Allaah. There is no Ilaah but He [Qasas
28:88]
Bismillaah ir Rahmaan ir
Raheem
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Purification Through
Tawheed
Mankind's Greatest Need
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Ibn Abil-'Izz (died 792 AH) - may
God be pleased with him - said:
"Knowledge of
Usool-ud-Deen (the fundamentals of the religion) is the most
noble branch of knowledge, since the excellence of a certain
type of knowledge depends upon what it is concerned with, and
this is the greater Fiqh (understanding) , which is why
lmaam Abu Haneefah (died 150AH) - may God be pleased with him -
called that which he compiled concerning Usool-ud-Deen:
"al-Fiqhul- Akbar" (The Greatest Fiqh). The
need of the servants for this knowledge is greater than every
other need; and it is the most necessary of all things for them,
since there is no life for the hearts, nor any delight, nor any
tranquillity, except through knowing their Lord, the One to be
worshipped, their Creator - with His Names, His Attributes and
His Actions, and that He - along with all that - is more beloved
to the person than anything else. So man's striving is with
regards to everything that will draw him nearer to God, to the
exclusion of the creation.
However, it is
impossible for the minds to come to know and understand all that
in detail, so the Most Merciful, the Most Majestic - from His
mercy, sent Messengers to teach that and call to it; and to give
good news to those who accept their Call and to warn those who
reject it. The key to their Call and the essence of their message
was the servant's drawing closer to Almighty God - the Most
Perfect - through His Names, Attributes and Actions, since all
that the Messengers were ordered with is built upon this. This
then is followed by two great principles: Firstly:
Knowing the path that leads to Him and that is the Sharee'ah
(Islamic Law and Way) which is comprised of His orders and
prohibitions. Secondly: That those following the
path know what lies in store for them, which is endless bliss. So
the people who know God best are the ones who best follow the way
to Him; and know best what lies at the end of the way."1
Firmness Upon the
Deen (The Religion of Islam)
So, firmness upon the
Deen of Almighty God, excellence in this world and salvation
in the Hereafter is built upon two great matters: "Firstly:
Knowledge of God and the beautiful Names and lofty Attributes
that befit Him and His Actions - and this necessitates
appreciation of His Majesty, honouring Him, fearing Him, being in
awe of Him, loving Him, placing one's hopes in Him, placing
reliance upon Him, being pleased with His decree and having
patience with what He sends down as regards to hardships.
Secondly: Knowledge of what He loves and is pleased with, and
what He hates and angers Him - whether beliefs, sayings, outward
or inward actions. So the one who has knowledge of this has to
rush to fulfill that which Almighty God loves and is pleased
with, and to avoid that which He hates and which angers Him.2
Sufyaan ibn 'Uyaynah
(died 197H) - may God be pleased with him - said:
"There are three types
of Scholars: one who knows God and knows God's commands; and one
who knows God, but does not know His commands; and one who knows
God's commands, but does not know God. And the most complete of
them is the first - and that is the one who fears God and knows
His rulings."3
The Essence of Islam
Explaining the essence
of Islam and its main pillar, the Prophet - the peace and
blessings of God be upon him - said: "Islam is built upon five
(pillars): Testifying that none has the right to be worshipped
except Almighty God and that Muhammad is the Messenger of God;
establishing the Salaah (formal prayer), paying the Zakaah
(charity tax), making Hajj (pilgrimage) to the House and fasting
in Ramadaan. "4 In another narration:
"Islam is built upon five (pillars): To worship God and to reject
anything along with Him . . . "5 Also in
another narration: "lslam is built upon five: The Tawheed
of Almighty God . . . "6
Thus: "Testifying
that none has the right to be worshipped except Almighty God",
has the same meaning as: "To worship Almighty God and to
reject anything along with Him", which has the same meaning
as: "The Tawheed of Almighty God." So, it will be clear to
the honourable reader that Tawheed is the essence of
Islam, and it is the starting and ending point for all goodness
and excellence.
Linguistically
Tawheed means: "To make something one, or to assert the
oneness of something."7 However, what we are
concerned with here is the Sharee'ah or technical meaning
of Tawheed, which is: "To single out Almighty God alone
for worship."8
Al-Bayjowree - may God
have mercy on him - said: "It is to single-out al-Ma'bood
(the One to be worshipped - i.e. Almighty God) with worship,
along with belief and affirmation in the oneness and uniqueness
of His Dhaat (Essence), Sifaat (Attributes) and
Actions."9
Shaykh al-Ghunaymaan -
may God protect him - said: "It is to single Him out with
worship, with love, lowliness and submissiveness to Him, by
complying with His commands and submitting to them."10
The Divisions of
Tawheed
And Tawheed - with the
Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa'ah
has three divisions.
'Allaamah as-Safaareenee
(died 1112H) - may God's mercy be upon him - said: "Know that
Tawheed has three divisions: Tawheedar-Ruboobiyyah
(the Oneness of God in His Lordship), Tawheed al- Uloohiyyah
(to single-out Almighty God alone for worship) and Tawheed al-Asmaa
was-Sifaat (the uniqueness of God's Names and Attributes)."11
"And God has gathered
these three divisions in His - the Most High's- saying:
"Lord of the heavens and the earth and all that is between them,
so worship Him alone and be constant and patient in the worship
of Him. Do you know of any who is similar to Him?"12"13
"So Tawheed
ar-Ruboobiyyah implies: A firm and definite belief that
Almighty God alone is the Creator, the Master and Owner, and the
Command is for none but Him."14
"And Tawheed al-Uloohiyyah
is to single-out God alone for all worship and not to worship
anything along with Him, whether it be an angel, a Messenger, a
prophet, a pious person, a tree, a stone, the sun, the moon, or
other than these."15
"And Tawheed al-Asmaa
was-Sifaat is the uniqueness of Almighty God - the Most High
- with regards to His Names and His Attributes, by affirming that
which God has affirmed for Himself - whether in His Book (i.e.
the Qur'aan) or by the tongue of His Messenger - may the
peace and blessings of God be upon him - without tahreef
(distorting the Names and Attributes), ta'teel (denial of
the Names and Attributes), takyeef (saying how they are),
or tamztheel (making any resemblance with the creation)."16
Tawheed in
Knowledge and Action
The above three
divisions of Tawheed have been grouped - by some of the
Scholars - into two types: the first type deals with knowing
Almighty God through His Names, Attributes and Actions (i.e.
Tawheerd al-Asmaa was Sifaat and Tawheed ar-Ruboobiyyah),
and the second deals with actualising and manifesting
this Tawheed through singling out God alone for worship
(i.e. Taawheed al- Uloohiyyah). The first type of
Tawheed is connected with knowledge, whilst the second
type is connected with action.
Ibn al-Qayyim (died
756H) - may God's mercy be upon him - said: "As regards the
Tawheed which the Messengers called to and which the Books
were sent down with, then it is of two types: Tawheed
fil-Ma'rifah wal-lthbaat (the Tawheed of Knowledge and
Affirmation) and Tawheed fit-Talab wal-Qasd (the
Tawheed of Actions and Intentions).
So the first type
affirms the reality of the Dhaat (Essence) of the Lord -
the Most High - along with His Names, His Attributes, His
Actions, His speaking in His Books and His speaking to whomsoever
He wishes from His servants. It also affirms the all-embracing
nature of His Predestination and Pre-Decree and His wisdom. The
Qur'aan has completely clarified this type of Taheed
- as occurs at the start of Soorah Hadeed and Soorah
Taa Haa, at the end of Soorah al-Hashr, at the
beginning of Soorah Sajdah, at the beginning of Soorah
Aal 'Imraan and all of Soorah al-Ikhlaas, and other
than these.
The second type: Then it
is what is contained in Soorah al-Kaafiroon and contained
in His - the Most High's - saying: "Say: O people of the
Book! Come to a word that is just and fair between us and you,
that we shall worship none but God and that we shall associate no
partner along with Him, and that we shall not take others as
lords besides God. Then if they turn away, say: Bear witness that
we are Muslims."17 It is also contained at the
beginning of Soorah Tanzeel and at the beginning, middle
and end of Soorah al-Mu'min, and at the beginning and end
of Soorah A'raaf and the greater part of Soorah An'aam.
Indeed, every soorah (chapter) in the Qur'aan
comprises these two types of Tawheed, witnesses to them
and calls to them.
Since the Qur'aan
either gives:
[i] information
about Almighty God, His Names, His Attributes, His Actions and
His Sayings - which is Tawheed fil-Ma'rifah wal-lthbaat
(the Tawheed of Knowledge and Affirmation); or
[ii] it is a call to worship Almighty God alone without
any partner, and a rejection of whatever is worshipped besides
Him - and this is Tawheed al-lraadee at-Talabee (the
Tawheed of Actions and Intentions); or
[iii] it is a command to obey Him and to comply with His
orders and prohibitions - so this is from the rights of
Tawheed and is a completion of it; or
[iv] it gives information about the people of Tawheed
and how they were treated in this world and how they will be
honoured in the Hereafter - and this is the reward for Tawheed;
or
[v] it gives information about the people of Shirk
(associating partners along with Almighty God) and the punishment
they receive in this world and the torment they shall receive in
the Hereafter - so this is the reward for those who abandon
Tawheed."18
Tawheed - its
Importance in the Qur'aan
Ibn Abil--'Izz - may God
have mercy on him - said: "So the Qur'aan - all of it - is
about Tawheed, its rights and its rewards; and about
Shirk, its people and their punishments. Thus: "All
praise belongs to God, Lord of the worlds."19
is Tawheed (of knowledge). "The Most Merciful, the
Bestower of Mercy" is Tawheed (of knowledge).
"The Master of the Day of Judgement" is also
Tawheed (of knowledge). "You alone do we worship and
You alone do we seek aid and assistance from" is
Tawheed (of action) . "Guide us to the Straight Path"
concerns Tawheed and asking for guidance to the path of
the people of Tawheed, (which is): "The Path of
those whom You have favoured." "Not of those who
have earned Your anger, nor of those who have gone astray"
- those who have separated themselves from Tawheed."20
So Almighty God begins this soorah by first informing us
about Himself - the Most Perfect (i.e. Tawheed of
knowledge). Then after having knowledge of Almighty God - the
Most High - God orders us with the Tawheed of action:
"You alone do we worship."
Likewise just as "the
great Qu'aan opens with Tawheed it also I ends with
it. So the Qur'aan opens with Soorah al-Faatihah:
"All praise belongs to God, Lord of the Worlds" and
the great Qur'aan ends with the Soorah: "Say:
I seek refuge with the Lord of mankind".21"22
Likewise, the greatest
ayaah (verse) in the Qur'aan is Ayatul-Kursee
(the Verse of the Throne).33 Since this great
aayah informs us - from start to finish - purely about
Almighty God's Names, His Attributes and His Actions. So this
further emphasizes the importance of the Tawheed of
knowledge. Similarly, Soorah al-Ikhlaas - from start to
finish - is concerned with the Tawheed of knowledge,
whilst Soorah al-Kaafiroon is connected with the Tawheed
of action.24 Indeed, the Prophet - may the
peace and blessings of God be upon him - said about a man who was
reciting al-Kafiroon in the first rak'ah (unit of
formal prayer): "This is a servant who believes in his Lord."
Then the man recited al-Ikhlaas in the second, so he - may
the peace and blessings of God be upon him - said: "This is a
servant who knows his Lord".25 The Prophet
- may the peace and blessings of God be upon him - said:
"Say: He is God, the One" is equivalent to one third of
the Qur'aan. And "Say: O disbelievers . . . " is
equivalent to a quarter of the Qur'aan.26
What further
demonstrates the importance of this Tawheed is the fact
that the Prophet - may the peace and blessings of God be upon him
- "would begin his day with Tawheed (of knowledge and
action), since he recited both Soorah al-Kafiroon and
Soorah al-Ikhlaas in the two rak'aat (units of prayer)
before Fajr (dawn prayer).27 And he
would end the night by reciting both of these soorahs in
his witr (final - literally "odd numbered") prayer.28"29
"Indeed, all of the
Qur'aan is about Tawheed."30 And
Almighty God - the Mighty and Majestic - says: "A book We
have sent down, full of blessings, that men may ponder over its
messages; and those who possess understanding may take them to
heart."31
Tawheed - its
Importance from the Sunnah
And what proves the
importance of Tawheed from the Sunnah is that the
Chosen one - may the peace and blessings of God be upon him -
remained in Makkah thirteen years amongst the disbelievers,
calling them to it, and saying to them: "Say: None has the
right to be worshipped except Almighty God and thus be successful
. . . ".32
The Messenger of God -
may the peace and blessings of God be upon him - said: "I have
been sent close to the Hour, with the sword, so that none has the
right to be worshipped except Almighty God alone, without any
partner. My sustenance is beneath the shade of my spear. And
humiliation and ignominy is for whosoever opposes my command. And
whosoever resembles a people is from them."33"34
Similarly he would send
his Companions to various communities ordering them with this
Tawheed first - as was the case when he sent Mu'aadh ibn
Jabal to Yeman, saying: "Indeed you are going to a people from
the People of the Book, so let the Tawheed of God be the very
first thing you call them to . . . "35
And just as the Prophet
- may the peace and blessings of God be upon him - started his
Prophethood and teaching with the matter of Tawheed, then
likewise he - may the peace and blessings of God be upon him -
mentioned "the matter of Tawheed during his final illness
from which he - may the peace and blessings of God be upon him -
died, when he said: "The curse of Almighty God be upon the
Jews and the Christians, for they took the graves of their
Prophets as places of worship."36"37
Clearing a
Misconception
Shaykhul-Islam Ibn
Taymiyyah (died 728H) said: "The Tawheed with which the
Messengers came with comprises of affirming that Divinity and
worship belong to Almighty God alone, such that a person
witnesses that none has the right to be worshipped except
Almighty God, and that none is worshipped except Him, nor
depended upon other than Him, nor are alliances or enemies made
except for Him, nor is an action done except for Him. This
affirmation also covers those Names and Attributes which Almighty
God affirms for Himself, as God - the Most High - says:
"And the God to be worshipped is only one God. None has the right
to be worshipped except Him, the Most Merciful, the Bestower of
Mercy."38 And God - the Most High - says:
"Do not take two objects of worship. Indeed, Almighty God is
the only Deity to be worshipped, so fear Him."30.
And He - the Most High - says: "Whosoever calls upon (i.e.
supplicates or prays to) other than God, for which he has no
proof, then his reckoning is only with his Lord. Indeed the
disbelievers will not be successful."40
Almighty God - the Most High - also says: "And ask those of
our Messengers whom we sent before you: 'Did We ever appoint
objects of worship besides the Most Merciful?'"41
And Almighty God
informed us about every Prophet from amongst the Prophets that
they called the people to the worship of God alone, having no
partner, as He said: "Indeed there is an excellent example
for you in Abraham and those with him, when they said to their
people: 'Indeed we are free from you and whatever you worship
besides Almighty God. We have rejected you, and there has arisen
between us and you, hostility and hatred forever - until you
believe in God alone."42 And God said about
the mushriks (pagan idolaters): "When it is said to
them: 'None has the right to be worshipped except Almighty God',
they become arrogant. And they say: 'Are we to abandon those
deities that we worship because of a mad poet?"43
And this occurs a lot in the Qur'aan.
And what is meant by
Tawheed is not merely Tawheed ar-Roobubiyyah - the
belief that Almighty God alone is the Creator - which is what
some of the people of Kalaam (speculative theology) and
the Sufis think! So they think that if they affirm this type of
Tawheed, along with its proofs, then they have affirmed
the utmost limits of Tawheed and that if they bear witness
to this and become absorbed in it, then they have absorbed
themselves in the limits of Tawheed! However, this is not
the case. Since even if a person agreed to those attributes which
are befitting to the Lord, and declared Him free from everything
He should be declared free from and affirmed that He alone is the
creator of everything - then still such a person would not be a
muwahid (a person of Tawheed) until along with
this, he witnesses that the only Ilaah (i.e. object of
worship) is Almighty God (Allah) - (i.e. none has the
right to he worshipped except God alone) - affirming that
Almighty God alone is the Ilaah deserving off all worship,
adhering to this worship and associating no partners with Him.
Also affirming that this Ilaah (object of worship) is He
who is deified and worshipped and who deserves worship and it is
not that Ilaah merely with the meaning: "The One who
has the power to create and originate."44
So if an explainer (of
the Qur'aan) explains Ilaah to mean: "The One who
has the power to create and originate" and believes that this is
the most particular description of Ilaah and affirms this
to be the limits of Tawheed - as is done by the people of
Kalaam (speculative theology), and it is what they say
from Abul-Hasan al-Ash'aree45 and his followers
- then they do not know the true reality of the Tawheed
with which Almighty God sent His Messengers, since the Arab
mushriks (pagan idolaters) used to agree that Almighty God
alone is the Creator of everything. Yet despite this, they were
still mushriks, as God - the Most High - says: "Most
people do not believe in God except that they commit shirk (i.e.
associate others with Him in belief and worship).''46
A group from amongst the
Salaf (the first three generations of Muslims) said:
"If you ask them who created the Heavens and the earth, they will
say: 'God' - yet along with this, they worshipped others besides
Him."47
Almighty God - the Most
High - said. "Say: 'Whose is the earth and all that is in
it, if you do indeed know?' They will say: 'It belongs to God.'
Say: 'Will you not then remember?' Say: 'Who is the Lord of the
heavens and the Lord of the great Throne?' They will say: 'God.'
Say: 'Will you not then fear Him?"48 So not
everyone who affirms that Almighty God is the Lord of everything
and is its Creator, will be a worshipper of Him to the exclusion
of everything else - calling upon Him alone, hoping in Him
alone, having fear of Him alone, forming allegiance and enmity
for Him, obeying His Messengers, ordering what He orders and
forbidding what He forbade."49
In Conclusion
Shaykh 'Abdul-Qaadir
al-Jeelaanee (died 561H) said: "So it is upon you to fear God -
the Mighty and Majestic - and not to fear anyone else
except Him. Turn to God - the Mighty and Majestic - for
your every need, and rely upon Him alone - the Most High -
seeking that which you need from Him alone. Do not rely upon
anyone other than Almighty God. And Tawheed - all is
contained in Tawheed."50
References:
1.
Sharhul-'Aqeedatul-Tahaawiyyah (p. 69).
2.
Fadl 'Ilmus-Salaf (p. 47) of al-Haafidh Ibn Rajab (died
795H).
3.
Related by ad-Daarimee (1/102) and Abu Nu'aym in al-Hilyah
(7/ 280), with a Saheeh isnaad.
4.
Related by al-Bukaaree (1/49) and Muslim (no. 16) from 'AbduIlaah
ibn 'Umar - may God be pleased with him.
5.
Related by Muslim (no. 20).
6.
Related by Muslim (no. 19).
7.
Lisaan ul-'Arab (3/450) of Ibn Mandhoor and also al-Hujjah
fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim
al-Asbahaanee.
8.
Ad-Dururus-Sunniyyah (1/48) of Shaykh 'Abdur- Rahmaan ibn
Hasan.
9.
Jawharah at-Tawheed (p. 10).
10.
Sharh Kitaabut-Tawheed min Saheehil-Bukaaree (1/38).
11.
Lawaami' al-Anwaarul-Bahiyyah (1/128) of as-Safaareenee.
For the division of Tawheed into three types, refer to:
al-Ibaanah 'an Sharee'atil-Firqatin-Naajiyah (p. 693-694) of
Ibn Battah (died 387H); Kitaab ut-Tawheed of Ibn Mandah
(died 395H) and al-Hujjah fee Bayaanil-Mahajjah (1/85,
1/111-113) of Abul-Qaasim al-Asbahaanee (died 535H).
12.
Qur'an - Soorah Maryam 19.65.
13.
Taqreebut-Tadmuriyyah (p. 110) of Shaykh Ibn
al-'Uthaymeen.
14.
Taqreebut-Tadmuriyyah (p. 110-111).
15.
Taqreebut-Tadmuriyyah (p. 112-113).
16.
Taqreebut-Tadmuriyyah (p. 116-117).
17.
Qur'aan - Soorah Aal 'lmraan 3:64.
18.
Mandaarijus-Saalikeen (3/449-450) of lbn al-Qayyim.
19.
Qur'aan - Soorah al-Faatiha 1:1 - and what follows is a
completion of this soorah.
20.
Sharhul-'Aqeedatul-Tahaawiyyah (pp. 89-90) of lbn
Abil-'Izz.
21.
Qur'aan - Soorahtun- Naas 114:1.
22.
Hukmul-Intimaa (p.58) of Shaykh Bakr Abu Zayd - slightly
adapted.
23.
Related by Muslim (no.1768) from 'Ubayy ibn Ka'b - may God be
pleased with him.
24.
Refer to Majmoo' al-Fataawaa (1/54) of Ibn Taymiyyah.
25.
Hasan: Related by at-Tahawee and Ibn Hibbaan.
Al-Haafidh Ibn Hajar authenticated it in Ahadeethul-'AaIiyaat
(no.16).
26.
Saheeh: Related by at-Tabaraanee in
al-Mu'jamul-Kabeer (3/203/2) from Ibn 'Umar - may God be
pleased with him. It was authenticated by al-Albaanee in
Saheehul-Jaami' (no. 4405).
27.
Related by Muslim (no.726)
28.
Saheeh: Related by an-Nasaa'ee and al-Haakim, who
declared it saheeh.
29.
At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.30) of Ahmad
ibn Ibraaheem al-Hareeqee.
30.
Madaarijus-Saalikeen (3/450).
31.
Qur'aan - Soorah Saad 38:29.
32.
Related by Ahmad (4/63).
33.
Saheeh: Related by Ahmad (no. 5114) and Ibn Asaakir
(19/96/1), from Ibn 'Umar - may God be pleased with him. It was
authenticated by al-Haafidh al-'Iraaqee in Takhreejul-Ihya
(3/42), and al-Haafidh Ibn Hajr in in Fathul-Baaree
(10/222).
34.
At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.29).
35.
Related by al-Bukhaaree (1/13) and Muslim (1/272), from Ibm
'Abbaas - may God be pleased with him.
36.
Related by Bukhaaree (1/532) and Muslim (5/16).
37.
At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.29).
38.
Qur'aan - Soorah Aal-'Imraan 3:163.
39.
Qur'aan - Soorah Nahl 16:51.
40.
Qur'aan - Soorah Mu'minoon 23:117.
41.
Qur'aan - Soonh az-Zukhruf 43:45.
42.
Qur'aan - Soorah al-Mumtahinah 60:4.
43.
Qur'aan - Soorah Saafaat 37:35-36.
44.
This is the saying of the people of Kalaam (speculative
theology), Abu Mansoor al-Maatureedee in al-Tawheed
(pp.20-21), and for a similiar misconception refer to Fee
Dhilaalil-Qur'aan (5/2707) of Sayyid Qutub. Compare this
meaning of Ilah with the correct explanations of great
mufassirs - such as Imaam Ibn Jareer at-Tabaree in his
Tafseer (20/102) and Ibn Katheer in his Tafseer
(3/398) - which is: the one who is who is worshipped and who
alone deserves to be worshipped.
45.
He is Abul-Hasan 'Alee ibn Ismaa'eel al-Asharee (died 324H) - to
whom the Ashariyah'aqeedah is is incorrectly
ascribed, since he abandoned the 'aqeedah - and that of
the Mu'tazilah previously - for the 'aqeedah of the
Salaf - as is mentioned by Ibn Katheer in
Tabaqaatush-Shaafi'iyyah and shown by his last book:
Al-Ibaanah 'an Usoolid-Diyaanah.
46.
Qur'aan - Soorah Yoosuf 12:106.
47.
This is the saying of lbn 'Abbaas and others - as occurs in
Jaami'ul-Bayaan 'an Ta'weelul-Qur'aan (13/50-51) of
at-Tabaree.
48.
Qur'aan - Soorah Muminoon 23:84-87.
49.
Majmoo'ul-Fataawaa (3/97-105) of Ibn Taymiyyah.
50.
Futoohul-Ghayb (p.176).
Source: Al-Ibanah
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