TAWHEED
http://www.java-man.com/Pages/Tauhid/tauhid.html
New Tauhid Content (Year 2000)
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Fundamentals of Iman and Tauhid
This course basically follows the curriculum of the American Open University. You can visit them here: http://www.open-university.edu. I have taken liberties, omitted some things and added others. Basically, if it is good, give the AOU the credit and if it is less than that, I accept the blame.
The course is being held in Masjid Fresno (Fresno, California) every Sunday immediately after Salat Adh-dhuhr at about 12:30 pm. Insha Allah, there will be new material here (and in the khutba summary section) every week, so bookmark us and return often!
Notes from 8/17/1997 - Iman: Basics of Belief in Allah Most High
Notes from 8/24/1997 - Introduction to Tauhid
Notes from 8/31/1997 - Shirk Even in Tauhid Ar-Ruboobiya
Notes from 9/14/1997 - Tauhid Al-Uloohiya Updated 4/28/98
Notes From 9/21/97 - The Way to Tauhid Al-Uloohiya + Review
Notes from 9/28/97 - Tauhid of Worship and Ritual
Notes from 10/5/97 - Seeking Aid/Relief (Al-Istighaatha)
Notes from 10/12/97 - Seeking Means (At-Tawassul)
Notes from 10/12/97 - Fear and Love (Al-Khawf wa Al-Mahabba)
Notes from 10/26/97 - Vows and Sacrifice (An-Nadhr wa Adh-Dhabh)
Notes from 11/2/97 - Sorcery (As-Sihr)
Notes from 11/9/97 - Many Kinds of Sorcery
Notes from 11/23/97 - Summary and Review
Notes from 12/7/97 - Tauhid of Obedience and Following
Notes from 12/14/97 - Secularism is Shirk in Allah's Lordship & Deityship
Belief In Allah (swt)
Chapter 1
Introduction
1. Belief in Allah is human nature (fitra)
2. Disbelief is a form of stupidity and a perversion of nature
3. Why this study is the most noble and the most important knowledge
4. The way to belief in Allah (swt)
5. Benefits of belief in Allah
Belief in Allah is human nature
Allah created us with an inclination to believe in Him. He took us all from the back of Adam and had us bear witness to His Lordship (Al-Ahzaab: 172-173). He sent messengers to remind us of this and call us back to our innate nature (Ar-Rum: 30). The Prophet (sas) said: "Everyone is born on the fitra, but their parents turn them into Jews or Christians or Magians. Just as the animal is born whole – do you see on it any injuries or missing parts?" After reporting this, Abu Huraira said: Read, if you are so inclined: {The Fitra (nature) with which Allah created the people – there is no changing the creation of Allah}
The Prophet (sas) said: "My Lord ordered me to teach you that of which you are ignorant… I created all of my slaves upright (monotheist) but the shayateen came to them and pulled them away from their din and ordered them to associate with me that for which I sent down no authority."
Disbelief is a form of stupidity and a perversion of nature
Since belief is our nature, disbelief is an unnatural state and contrary to our nature. This negates the belief that original or ‘primitive’ man was a pagan worshipper of idols. Rather, the atheists are the most primitive of peoples who actually follow their lusts and desires while believing they are following intelligence and reason. Belief in the oneness of Allah is not something concocted by people – it is our nature and is confirmed by the revelations to all of the prophets.
Why this study is the most noble and the most important knowledge
The nobility of any study derives from the nobility of its subject matter. The subject at hand deals with the knowledge of Allah, His Oneness and dedicating all forms off worship solely to Him.
There can be no more important field of study, since the fruit of understanding tauhid is a good life in this world and the success of eternal joy in the hereafter.
{Whoever works righteousness whether male or female while they are believers, we will give them a good life and will grand them their reward based on the best of that which they used to do.} An-Nahl: 97
{When guidance comes to you from me, whoever follows my guidance will not go astray nor sufer hardship. Whoever turns away from my guidance will have an oppressive life and we will gather him on Qiyama blind. He will say: My Lord why have you brought me back blind though I used to see? He said: Likewise my signs came to you and you were neglectful of them and in like manner today you are neglected.} Taha: 123
The way to belief in Allah (swt)
The disbelievers of all times disputed with guidance by demanding:
6. To see Allah directly
See: Ghaafir: 36-37; Al-Baqarah: 55; An-Nisaa: 153
7. To hear Him speak to them directly
See: Al-Baqarah: 118
In this verse, Allah mentions that their statement resembles that of others before them and that {…their hearts are similar…} indicating that the disbelievers in all ages come with the same lame reasoning. Then, Allah said {…We have made the signs clear to a people who have certainty…} indicating that the road to belief in Allah is to ponder the signs of Allah which will fill the heart with certainty of belief in Him.
8. That Allah grant their special wish or show them the sign they demand
See: Al-Israa’: 90-92
Benefits of belief in Allah
Allah has promised that the results of belief in Him include: a good life in this world (An-Nahl: 97), guidance (Al-Hajj: 54), might and pride (Al-Munafiqoon: 8), power in the earth (An-Nur: 55), salvation (Yunus: 102), Allah’s allegiance to us and
His defense of us and aid with His Might against our enemies (Al-Hajj: 38, Ar-Rum: 47), and that our enemy will never be able to overcome us and violate our dignity (An-Nisaa: 141).
As for the hereafter, the rewards promised are much greater. See: Yunus: 9-10, Al-Kahf: 107-108
The obvious absence of these benefits from our nation today can only be the result of our straying from the true belief in Allah (swt). Our success in this life and the hereafter can only come from our understanding and application of this knowledge. Knowledge required for belief in Allah includes:
9. Belief that Allah exists
10. Belief in the Lordship (omnipotence) of Allah and Allah alone
11. Belief in the Deityship (right to legislate and be obeyed) of Allah and Allah alone
12. Belief in the names and attributes of Allah as conveyed in the Communication
These issues will be the subject matter of the coming chapters, insha Allah ta’ala.
Tauhid (Allah's Oneness)
Introduction
The word tauhid means to make or to conceive as or hold to be one. Tauhid of Allah means both the oneness and the uniqueness of Allah Most High. Stated briefly, tauhid means attributing/ascribing/dedicating all attributes, beliefs and forms of worship to Allah and allowing none of these to be toward other than Allah, Most High.
In this way, tauhid combines the two fundamentals of rejection and assertion. When we say laa ilaha (there is no deity…), we reject all aspects of deity from all others except Allah Most High. Thus, Allah shares His attributes with no one, he alone creates and commands and He alone defines how He is to be worshipped and legislates the laws which govern our lives. When we say illa Allah (…except Allah), we affirm all of the things just mentioned to Allah Most High.
For ease of understanding, the study of Tauhid is divided into three areas:
Tauhid Ar-Ruboobiya. The exclusive uniqueness of Allah as omnipotent Lord. The one and the only one fully capable and in command in His creation. Stated another way: this form of tauhid pertains to the actions of Allah Most High.
Tauhid Al-Uloohiya. The exclusiveness uniqueness of Allah as deity. Allah is the only valid object of worship and no portion of any form of worship may be directed to other than Allah. Stated another way: this form of tauhid pertains to our actions.
Tauhid Al-Asmaa’ wa As-Sifaat. The exclusiveness uniqueness of Allah with regard to His names and attributes as He told us in the Qur’an or commanded his Prophet (sas) to tell us in the hadith. Stated another way: this form of tahuid pertains to complete acceptance of Allah’a attributes and names as they have been given to us.
These three categories are not from the revelation (Qur’an and Sunnah) as such. They were developed by the early scholars of this Ummah for ease of study and understanding. They carry weight because of the specific evidence from the Qur’an and the Sunnah for each point, not in and of themselves. In fact, this is not the only possible categorization and two other ‘types’ of tauhid are sometimes mentioned:
Tauhid Al-Ittibaa. The exclusiveness of following. Allah, the One has ordered us to take the Prophet (sas) as our guide and our example. Thus to give any other priority in following over the Prophet (sas) is to go against Allah and to divide our belief.
Tauhid Al-Haakimiya. The exclusiveness of Allah in legislation. Since Allah is the Supreme Lawgiver, part of our worship of Allah is to always accept His legislation on all matters and never to give the legislation of any other precedence over the legislation of Allah. Since Allah is our deity, there is no conceptual difference between turning away from bowing to Allah and bowing to others and turning away from Allah’s perfect laws and implementing the laws of others instead.
Once you understand how the two principles of rejection and assertion apply to the three (or four, or five) categories of Tauhid just described, you have a basic understanding of the framework of this field of knowledge into which to place specifics of its study.
First: Tauhid At-Ruboobiya
(The Oneness of Allah as Omnipotent Lord)
This is the oneness and uniqueness of Allah with regard to His actions. We believe that Allah alone can create and He is omnipotent and in full control of all things. He alone creates life and brings death. He alone provides our sustenance and sends us messengers. Allah said about His creating:
{Allah is the creator of all things and He is in charge over all things.}
Az-Zumar: 62
Allah mentioned his ‘order’, that He alone is in control and in command of all things in two verses (Aal-Imraan: 152-154). The specific mention is in the following sentense in verse 154:
{…they say is there anything for us in this affair? Say: the command belongs entirely to Allah…}
In another verse, Allah combines the two concepts:
{…Verily, His is the creation and the command. Blessed is Allah, Lord of the worlds.}
Al-A’raaf: 54
The meaning is that everything is created except for Allah and His attributes and that everything is under His command. Nothing happens except by His command, nothing can impede His command and nothing happens which was not commanded by Allah. Allah is the sovereign and has no partner or companion in His dominion.
When Pharaoh, who claimed himself to be lord but actually knew better in his heart, challenged Musa and Harun as to the identity of the lord they claimed, Musa answered:
{He said: "Our Lord is the one who gave all things their form and then directed them.}
Taha: 50
Complete understanding of Tauhid Ar-Ruboobiya is not sufficient to avoid Shirk.
Actually, it is rare in human history that any group advocated the rejection of this kind of tauhid. It is mainly cited as something obvious and used as evidence for the other aspects of tauhid. It is the nature of mankind to know and except his creator. Read Sura Ibrahim, verses 8 and 9 for a description of the call of all of the messengers and the behavior of most of the people in the face of it. At the beginning of verse 9, Allah quotes them as saying:
{Their messengers said: "Is there any doubt about Allah, the creator of the heavens and the earth?!"}
Even Pharaoh who, like Farakhan after him, claimed that Allah was a man walking on the earth (himself), knew in his heart that his Creator was the One and Only Allah Most High. Allah quotes Musa as saying to him:
{He said: "You know that these signs have only been sent by the Lord of the heavens and the earth…"}
Al-Israa: 102
Also, Allah said about Pharaoh and his people:
{They opposed it, though they were certain of its truth, out of oppression and arrogance.}
An-Naml: 14
Even the pagans of Makka, to whom the Qur’an was first sent, accepted the Lordship of Allah Most High and understood Tauhid Ar-Ruboobiya. After mentioning some of the disputes of these people with the Prophet (sas), Allah says about them:
{And if you were to ask them who created the heavens and the earth and put the sun and the moon in submission, they will say: "Allah." So how, then, are they misled?}
Al-Ankaboot: 63
After several verses talking about the realities which all who disbelieve in Allah will face on Qiyama, Allah says to them:
{Say: Who provides your sustenance from the heavens and from the earth and who owns hearing and sight and who brings the living from the dead and the dead from the living and who arranges all affairs? They will surely say: "Allah." Why, then, don’t you beware?}
Yunus: 31
Shirk Even in Tauhid Arr-Ruboobiya
Although the pagans of Makka and most of the other peoples of this earth acknowledged the Lordship of Allah, Most High, this does not mean that shirk was not also committed in this area. Any belief that creation or command is shared by others than Allah constitutes shirk in this area of tauhid. For example, the Zoorastrians, who believed in a ‘god of light’ and a ‘god of darkness’. Similarly, if one were to believe that Iblis could lead astray one who Allah commanded would be guided, that would also be shirk in this area. To believe that any others besides Allah possess the power to cause harm or bring benefit is to associate partners with Allah in His Lordship. The people of prophet Hud (sas) said to him:
{We say that some or our gods have afflicted you…}
Hud: 54
Allah explained the falsehood of such beliefs, i.e., that anyone could share with the one and only Allah in creation or command, saying:
{Allah has not taken for Himeslf any son and there is not with him any other deity. If it were so, then each deity would go with what it had created and they would have struggled to overcome one another.}
Al-Mu’minoon: 91
Here, Allah points out that, if there were more than one creator, one of the following would necessarily happen:
Each would depart and separate from the other with its creation and its dominion.
One would overpower the other and they would not then be equal.
They would both be under another third entity who would do with them as He wished. That one, then is the true deity and they are nothing but His slaves and His creation.
Thus, the organization of this creation, its perfect harmony, etc. is the ultimate proof of the single Lord who alone creates and who alone commands in His creation.
So, although the pagans of Makka acknowledged the Lordship of Allah Most High, as do most of humanity, their understanding was deficient and not like the understanding brought by the messengers of Allah, peace be upon them. If they had truly understood the Lordship of Allah, it would have guided them to accepting the deityship of Allah and to worshipping him alone and with no partners.
Tauhid Ar-Ruboobiya is the Door to Tauhid Al-Uloohiya
In other words: The understanding of the Lordship of Allah, i.e., His being ALONE the possessor of creation and command, is the door to understanding what is upon us regarding the deityship of Allah, i.e., His being ALONE the one deserving of our worship, obedience and his being ALONE the one to legislate the haram (forbidden) and the halal (allowed) and to prescribe the laws and principles which govern righteous living in this life.
Most of the Qur’an is filled with discussions of Tauhid. If you look carefully at these verses, you will find that Allah did not seek to establish his uniqueness as Lord as such since this was widely accepted by humanity and by the pagan Arabs first being addressed with the Qur’an. Rather, Allah consistently cites His Lordship in order to guide us to His deityship. Allah said:
{O people, remember the favors of Allah upon you! Is there any creator besides Allah who provides your sustenance from the heavens and from the earth? There is no deity except Him! How, then are you misled?}
Fatir: 3
{Allah is the one who made the earth a residence for you and made the sky a structure. He formed you and made you beautiful. He provided for you every clean them. That is Allah your Lord. Blessed is Allah, Lord of the worlds. He is the Living. There is no deity by Him, so call to Him sincere in your worship of Him. Praise be to Allah, Lord of the worlds.}
Ghaafir: 64-65
{Who, then, created the heavens and the earth and sent down to you from the heavens water and caused to grow with it beautiful gardens. You had no way to make its plants grow. Another deity along with Allah?! Rather, they are such an unjust people. Who, then, made the earth a residence for you and placed rivers thereon and put in it anchors and placed a barrier between the two kinds of water? Another deity along with Allah?! Rather, most of them do not know. Who, then, answers the desparate one when he calls out to Him and removes hardship and makes you successors in the earth? Another deity along with Allah?! How little you remember. Who, then, guides you in the darkness of the land and sea and who sends the winds are harbingers before the coming of His mercy? Another deity along with Allah?! Exalted is Allah above what they associate with Him. Who, then, begins the creation and then repeats it? And who provides for you from the heavens and the earth? Another deity along with Allah?! Say: Bring your proof if you speak the truth!}
An-Naml: 60-64
Consistently, Allah uses the human awareness of the Creator as an argument or a proof to call people to accepting Allah as the sole DEITY and directing all forms of worship solely to Him.
{Say: Whose is the earth and all who are on it if you know. They will say: It is Allah’s. Say: Why then don’t you take heed? Say: Who is the lord of the seven heavens and the Lord of the mighty throne? They will say: It is Allah’s. Say: Why then don’t you beware? Say: In whose hand is the dominion over all things and he grants protection is not protected by anyone, if you know? They will say: It is Allah’s. Say: So how have you lost your sense?}
Al-Mu’minoon: 84-89
{Say: Who provides for you from the heavens and the earth and who controls hearing and seeing and who takes the living out of the dead and takes the dead out of the living and who controls this affair? The will say: Allah. So, say: Will you not then beware?}
Yunus: 31
You will also find that whenever Allah condemns the worship of idols and other besides Allah, He does so by reminding us of their lacking the attributes of Lordship. This is important because the idol-worshippers did not attribute to them attributes of Lordship. They knew these issues belonged only to Allah. Rather, they directed some acts of worship to the idols as intermediaries between themselves and Allah. By reminding them that these intermediaries possess neither harm or benefit, Allah directed them (and us) to seek our needs directly from the One capable of delivering and He absolutely rejected any intercessors or intermediaries between Himself and His slaves.
{And those to whom they call besides Allah do not create and they themselves are created. Dead and not alive and they have no idea when they will be resurrected. Your deity is a single deity. Those who have no belief in the hereafter have hearts which reject and they are arrogant.}
An-Nahl: 20-22
{That which you worship besides Allah is nothing but idols and you have created a forgery. Those who you worship besides Allah cannot grant you sustenance, so seek your sustenance from Allah and worship Him and direct your gratitude to Him. Unto Him is your return.}
Al-‘Ankaboot: 17
Summary
Tauhid Ar-Ruboobiya is the uniqueness of Allah as pertains to His actions and that he alone possess creation, command and providing sustenance.
Belief in this alone is not sufficient to be free from shirk.
Belief in this area of tauhid is the door way to tauhid al-Uloohiya. This latter is that which brings success and freedom from shirk. It is the fruit. Understanding Tauhid Ar-Ruboobiya is the prerequisite or the means to it.
All the verses which reprimand the disbelievers for their shirk, use the Lordship of Allah (well known) as the proof for the sole deityship of Allah (in dispute).
Review Questions
Tauhid Arr-Ruboobiya is:
Acknowledging the existence of Allah
Acknowledging Allah’s attributes of creation and command even if others have some participation in them.
Affirming the oneness and uniqueness of Allah with regard to His actions and believing the He alone possess creation, command and sustenance.
Directing all worship to Allah to to Allah alone and asserting one’s innocence of all who are worshipped besides Allah.
Is the assertion of the Lordship of Allah sufficient to achieve innocence from shirk? Explain with evidence.
Is it possible to believe in the Deityship of Allah without accepting the Lordship of Allah? Why?
The verses which Allah directed to the idol-worshippers:
Stressed the existence of Allah, something which the pagans rejected.
Stressed that Allah alone creates, controls and grants sustenance because they used to attribute some of that to others besides Allah.
Stessed the Lordship of Allah with all of its characteristics in order to build on this foundation the call to the deityship of Allah since the first one was a point of agreement and the disagreement was in the second.
Stressed the many and detailed rulings of the Shari’a.
Tauhid Al-Uloohiya
(On the World Wide Web at: http://www.java-man.com/Islam.html)
The meaning of Tauhid Al-Uloohiya is to make Allah Most High the only object of all forms of worship whether spoken, acted or intended and complete rejection of all other objects of [any act of] worship other than Allah. Thus, in order to truly understand tauhid, one must gain an understanding of exactly what worship (ibada) consists of.
The Meaning of Worship
Worship is the deification of Allah alone, the humbling of oneself before Allah and the submission to Allah by carrying out what He has ordered and staying away from that which He has prohibited. The scholars have defined ibada as: "An all-inclusive term for all that which Allah loves and with which He is pleased of our actions, both outward and inward.
So, included in the concept of worship is desire (for Allah's rewards), fear (of His punishment), love, hope and other actions "of the heart". Worship also includes prayer, fasting, paying zakat, Hajj and other actions "of the body". Similarly, worship also includes giving sovereignty to the law of Allah (the Shari'a) by taking our differences or problems to it for solution, giving our allegiance to the believers over and above the disbelievers and turning ONLY to Allah with our du'a and in seeking aid in times of difficulties or against an enemy. Worship also includes keeping promises, fulfilling trusts, maintaining family ties and many other branches and categories of obedience to Allah Most High.
In short, ever major and minor principle and teaching of Islam falls under the concept of ibada. And the meaning of tauhid al-uloohiya, as has been said, is to devote all of these exclusively to Allah Most High and to turn to Him alone with all of these acts and actions.
A Widespread Error in the Area of Worship
The concept of limiting the understanding of worship to the rituals and symbols of Islam exclusively is an error and a deviation which is widespread among Muslims. Perhaps it is one lasting effect of colonialism and the invasion of secular philosophies which advocate the concept of the "separation of church and state". In actual fact, as should be clear by now, EVERY action, statement, etc. which is pleasing to Allah Most High is converted - by the presence of the appropriate INTENTION (niya) of pleasing Allah - to an act of worship.
For this reason, the Prophet (sas) said that "In having relations with your wives there is a [reward of] sadaqa." As another example, taking responsibility for the public interests of the Muslims and working on their needs such as water supply, roads, electricity, etc. is considered a collective obligation (fardh kifaya). With the correct intention, all of these acts become acts of worship of Allah Most High.
Types of Slavery
Slavery is of two types, corresponding to the two "wills" of Allah Most High. Allah has a will which is a "must be". This is his Decree and His Determination of all things. Whatever Allah wills in this way is and whatever is can only be because Allah so willed it. NOTHING happens out of the scope of this will of Allah and nothing can change it or turn it back. The second will of Allah is His Order and His Commandments - what He loves from His creation and what He hates for them to do. The Command of Allah is obeyed and carried out in some cases but is disobeyed and violated in other cases. Allah commanded us all to be Muslim and to obey Him, but many choose kufr over iman and disobedience of obedience to Allah Most High. Corresponding to these two "wills" of Allah are two types of slavery to Allah which have each been mentioned in many places in the Qur'an.
1.
Universal and Involuntary Slavery. This is the involuntary submission of every part of Allah's creation to His Decree and His Ordination of all things, actions and events. The righteous, the corrupt, the believer and the disbeliever are all 100% in submission to this Decree of Allah and no one is outside of it. It is the inevitable result of the fact that Allah is the absolute Master of His creation and does with it whatever He pleases. About this, Allah said:
{Wa lahu aslama man fiy as-samaawaati wa al-ardhi taw'an wa karhan}
{And to Him has submitted all who are in the heavens and the earth, willingly and unwillingly.} Aal-'Imraan: 83
{In kullu man fiy as-samaawaati wa al-ardhi illa aatiy ar-rahmani 'abdan. Laqad ahsaahum wa 'addahum 'addan. Wa Kulluhum aateehi yauma al-qiyamati fardan.}
{All who are in the heavens and the earth come to the Merciful slaves. He has surveyed them and counted each and every one of them. And all of them will come to Him on the day of Qiyama alone.} Maryam: 93-95
·
Special and Voluntary Slavery. Allah chooses for this form of slavery those whom He wishes among His slaves. It is a slaver which enobles and raises man to a higher state. Allah said:
{Bal 'ibaadun mukramoon}
{Rather, slaves, highly honored.} Al-Anbiyaa: 26
And, Allah said about His final Messenger Muhammad (sas):
{Subhana alladhiy asraa bi 'abdihi lailan min al-masjid al-haraam ilaa al-masjid al-aqsaa alladhiy baaraknaa haulahu.}
{Exalted is He who transported His slave by night from the sacred masjid to the farthest masjid around which We have blessed.} Al-Israa: 1
{Wa 'ibaadu ar-rahman alladheena yamshoona 'alaa al-ardhi haunan wa idhaa khaatabahum al-jaahiloona qaaloo salaaman.}
{And the slaves of the Merciful who walk on the earth with humility and when addressed by the ignorant, speak a word of integrity.} Al-Furqaan: 63
The Importance of this Tauhid in Islam
This is the most important area of tauhid and it could even be said that it is tauhid. Here are some of the proofs of that:
1.
It is the message of all of the prophets (may peace be upon them all). Allah said:
{Wa maa arsalnaa min qablika min rasoolin illa noohee ilaihi annahu laa ilaaha illa ana fa'budoon.}
{We have not send before you any messenger but that we communicate to them that there is no deity except Me, so worship Me.} Al-Anbiyaa: 25
{Wa laqad ba'athnaa fiy kulli ummatin rasoolan an i'budoo Allah wa ijtaniboo at-taaghoot.}
{We have commissioned a messenger in every nation that: "Worship Allah and get away from all those worshipped other than Him."} An-Nahl: 37
{Wa dhkur akhaa 'aadin idh andhara qaumahu bil ahqaafi wa qad khalat an-nudhur min baini yadaihi wa min khalfihi allaa ta'budoo illa Allah.}
{And remember the brother of [the people of] 'Aad when he warned his people by the hills - and many other warnings have gone by both before and after him - that: "You must not worship any but Allah."} Al-Ahqaaf: 21
{Qul yaa ahla al-kitabi ta'aalau ilaa kalimatin sawaa'in bainanaa wa bainakum allaa na'buda illa Allahi wa laa nushrika bihi shai'an wa laa yattakhidha ba'dhunaa ba'dhan arbaaban min duni Allahi. Fa in tawallau fa qooloo ish-hadoo bi'annaa Muslimoon.}
{Say: O people of the book let us come to a fair word between us: that we not worship any but Allah and that we associate none with Him and that we do not take one another as lords other than Allah. If they turn away, the say: "We bear witness that we are Muslim."} Aal 'Imraan: 64
And, the Prophet (sas) said:
"Al-anbiyaa ikhwa. La'ulaatu ummahaatihim shattaa, wa deenuhum wahid."
"The prophets are brothers. The lineage of their mothers is different, but their din is one."
Thus, we see that all religion is one and it is the religion of tauhid. Religions in the sense of rulings, laws and other specifics have been different. Furthermore, these messages superceded and abrogated each other if they came to the same people and the message of Muhammad (the first and only message to come to all of mankind), superceded all previous messages. Note that this last point only pertains to the rulings and details of the law. There was no difference in the tauhid (theology) taught by the various messengers through the ages. The differences we see today are the result of the corruption of the original messages of the earlier messengers. Allah said:
{Wa anzalnaa ilaika al-kitaaba bi al-haqqi musaddiqan
{And we send down to you the book with the truth - a confirmation of the books which came before it and an authority over them. So judge between them with what Allah sent down and do not follow their inclinations away from the truth which has come to you. For each of you we have made a law and a program. And if Allah had wished, He would have made you a single nation. Rather in order that He may test you in that which you have been given. So compete in good deeds. Unto Allah is your return altogether and He will inform you about that in which you differ.} Al-Ma'idah: 48
2.
It is the first aspect of the din with which people are addressed. It is a prerequisite required for all good deeds. Just as prayer cannot be accepted without ablution, likewise no good deed can be accepted unless accompanied by tauhid of Allah Most High. Allah said:
{Wa laqad awhaa ilaika wa ilaa alladhina min qablika la'in ashrakta layahbitanna 'amaluka wa lattakunanna main al-khaasireen. Bal Allaha fa 'bud wa kun min ash-shaakireen.}
{It has been communicated to you and to those who came before you that if you associate any with Allah that your deeds will be nullified and you will be among those in loss. Rather it is Allah you must worship and be among the grateful.} Az-Zumar: 65-66
The Prophet (sas) said to Mu'adh ibn Jabal when he sent him to Yemem: "O Mu'adh, you will be coming to a people from those of the book. Let the first thing you call them to be the worship of Allah Mighty and Great. Once they understand that, inform them that Allah has made obligatory upon them five prayers in each day and night. Once they do that, inform them that Allah has made obligatory upon them zakat. It is taken from their wealthy and returned to their poor. Once they obey you in that, take it from them and beware of taking the best of their property." Muslim and Bukhari
3.
It is the key to success and safety in this life. With the acceptance of tauhid, the covenant of Islam is established and blood and property is protected from the Muslims except for any provision in the law (such as treason, adultery or murder).
The Prophet (sas) said: "I have been ordered to fight the people until they say: "There is no deity but Allah." So, whoever says "There is no deity but Allah" has protected his blood and his property from me except for its rights and his account is up to Allah." Bukhari
4.
It is the key to success and safety in the life hereafter. One who knows the tauhid of Allah in his/her heart will enter Allah's paradise, even if they may be punished in hell-fire for a time if their bad deeds outweigh their good deeds. One who associates partners in worship with Allah will be in hell-fire forever no matter what the quantity of their good deeds and even if they pray and fast and believe themselves to be Muslim. Allah said:
{Inna Allaha laa yaghfiru an yushraka bihi wa yaghfiru maa duna dhalika liman yashaa'.}
{Verily, Allah does not forgive for any to be associated with Him and He forgives anything less than that to whomever He wishes.} An-Nisaa: 48
The Prophet (sas) was asked: What are the inevitables? To which he (sas) said: "Whoever dies not associating anything with Allah enters paradise and whoever dies associating anything with Allah enters the fire."
5.
It is the essence if Islam and that which distinguishes it from all other religions and philosophies. This is why a Muslim must repeat its assertion many times a day in the five prayers, in the adhaan in discourse and in remembrance of Allah.
6.
All of Qur'an is really about this kind of tauhid, its implications, obligations and results and the result of straying from it. All of the Qur'an consists of:
a.
Information about Allah and His Names, Attributes and Actions. This is the intellectual basis of tauhid.
b.
Calls to the worship of Allah alone and to avoid any associating with Him in worship. This is the program of action of tauhid.
c.
Orders and prohibitions and commands to obey Allah Most High. These are the implications and necessary results of the tauhid of Allah Most High.
d.
Information about the bounties Allah has bestowed on the people of tauhid, including the blessings they receive in this world and the great rewards which await them in the hereafter. This is the result of the tauhid of Allah Most High.
e.
Information about the people of shirk (the opposite of tauhid) and the examples Allah has made of them in this life as well as the punishment which awaits them in the hereafter. This is the result of straying from, deviating from or being ignorant of the ways of the tauhid of Allah Most High.
Tauhid of Worship and Ritual
Tauhid Al-Qasd wa At-Ta'alluh
The meaning of this type of tauhid is to make Allah our only object in all forms of worship and ritual. This means to turn to Allah and to Allah alone with all forms of worship whether spoken or acted (internally or externally). This includes love, glorification, hope, fear, reliance, supplication (du'a), seeking of aid, rituals of sacrifice, oaths, bowing, prostration, etc. Allah said:
{Say: Surely my prayer, my [rituals of] sacrifice, my living and my dying are for Allah Lord of the Worlds. He has no partner! With this I have been commanded and I am the first of those who submit (Muslims)} Al-An'aam: 162-163
Here Allah ordered his Messenger (sas) to announce to the world and to the mushrikeen of Makka, who used to turn to other than Allah with various forms of worship and to sacrifice in other than His name, the he (we) opposes them in this and that he (we) turn only to Allah with all of this. As we have pointed out earlier, these same mushrikeen 'believed in' Allah and knew his lordship and omnipotence. It was their directing various forms of worship to other than Allah - and NOT any rejection of Allah as Lord - which made them mushrikeen. And so this type of tauhid is the core of the message which Muhammad (sas) brought to his people and the world.
The main source of shirk among mankind has always been going to excess with regard to spiritual leaders and righteous people. For example, the very idols which the people of Makka had placed in the Ka'aba and to which they turned for advice (by casting straws and 'reading' the result) and for intercession with Allah had as their origin pious teachers from the people of Nuh. Allah said on their tongues and the tongues of all who follow their way:
{And we have sent down to you the book with the truth. So worship Allah devoting your din exclusively to Him. Surely, to Allah is the pure religion. But those who have taken beside Allah allies (awliyaa') [say:] We only worship them that they may bring us closer to Allah. Allah will judge between them regarding that in which they have differed. Surely, Allah does not guide one who is a liar and truly a disbeliever.} Az-Zumar: 3
Among these were the people of Nuh. Their idols were, in fact, images of righteous men from their earlier generations. Shaitaan kept after his friends among them for generations until they were actually worshipped and taken as intercessors with Allah Most High. These idols were later worshipped by the Arabs. When confronted with tauhid, the leaders of the people of Nuh said (as Allah reports):
{And they said: Do not abandon your gods. Do not abandon Waddan nor Suwaa'an nor Yaghootha, Ya'ooqa or Nasran} Nuh: 23
Imam Bukhari narrates in his Sahih that Ibn Abbas said: "The idols of the people of Nuh later spread among the Arabs. Wadd belonged to [the tribe of] Kalb from Domat Al-Jandal. Suwaa' belonged to Hudhail, Yaghooth belonged to Murad then later to Bani Ghutaif from Jarf in
For this reason, the Prophet (sas) forbid all forms of excess with regard to other humans - even himself - in many hadith. For example:
"Do not exaggerate with me (or exaggerate in praising me) as the Christians exaggerated with 'Isa the son of Maryam. I am nothing but a slave. So say: slave of Allah and His messenger." Muslim and Bukhari
"Beware of excess. It was nothing but excess in religion which destroyed those who came before you." An-Nasaa'i, Ibn Majah and Ahmad
Also in Sahih Al-Bukhari, once the Prophet (sas) was listening to some women chanting about the Martyrs of Badr when one of them said: "And among us is a prophet who knows what will be tomorrow." The Prophet (sas) said: "Stay away from this and say what you were saying before."
In our time, many of the devotees of the graves and others have gone astray in this area of tauhid. Many have taken their 'allies' (awliyaa') and righteous ones as partners who they love as one should only love Allah Most High. They turn to them with many forms of worship (which belongs rightfully only to Allah) such as supplication, seeking of aid, ritual sacrifice, oaths, etc. This deviation has spread like wildfire in this Ummah. Some have even been so beguiled by shaitaan that they call this worshipping of other than Allah 'sunnah' or the way of 'ahlus sunnah wa al jamaa' even though they have not one single shred of evidence from the pure Sunnah nor from the practice of the Companions (may Allah be pleased with them) to support their polytheistic ways. The Prophet's (sas) warning about such reversals of reality in the din in a sahih hadith in which he mentioned a time where people will call wrong right and right wrong and when they are corrected and called to the pure sunnah, they will say: "This is an innovation!" (Hadhihi bid'a).
In spite of the magnitude of deviation in this time and in other times in the past, Allah has alway blessed this Ummah with Mujaddidum (renewers) in every age who call this nation back to the pure tauhid and the pure sunnah and practice of the Companions.
Do not consider the battle for tauhid in our age to be limited to establishing the proofs against grave worship and other forms of shirk in the area of ritual. It also includes opposing with sound evidence from the Qur'an and the Sunnah the 'modernists' and the 'secularists' who advocate turning away from the shari'a of Allah and ruling and judging by other than what Allah send down. All of these represent the threats to the pure tauhid of Allah Most High.
Supplication, Seeking of Aid and Seeking of Refuge
Among the types of worship which belong only to Allah are suplication (du'a), seeking of aid (istighaatha) and seeking of refuge (ists'aadha).
First: Supplication (Du'a)
Supplication (du'a) can be divided into two types: supplication of asking and supplication of worship. Allah has used the word in theQur'an to mean the first type and to mean the second type and sometimes to mean both of them.
Supplication of Asking. This is asking for that which is beneficial or to be shielded from that which is harmful. Allah rejected in Qur'an the directing of this type of du'a to other than Him, since He alone possesses the right to cause harm or bring benefit. Allah said:
{And do not supplicate beside Allah that which cannot benefit you nor harm you. If you do so, then you are surely among the oppressors.} Yunus: 106
This type of du'a includes and is in fact du'a of worship at the same time because the asker has directed his need to Allah alone and supplicated his Lord in humility and this is one of the best forms of worship. For this reason, the Qur'an and the Sunnah have called this type of du'a 'worship' ('ibaada). Whoever denies that supplication for ones needs is worship has opposed the Qur'an, the Sunnah, the language and the understanding of the nation since its beginnings. The following are proofs of this point:
{And your Lord said: Supplicate to Me that I may respond to you. Surely, those who are too arrogant to engage in worship of me will enter hell-fire humiliated.} Ghaafir: 60
{And who is more astray than one who supplicates beside Allah those who do not respond to them until Qiyama and they are not conscious of their supplication and, when the people are gathered, they will be enemies to them and they will be in total rejection of their worship of them.} Al-Ahqaaf: 5
The Prophet (sas) said: "Du'a is worship." Abu Daud, At-Tirmidhi, Al-Haakim and others.
Supplication of Worship. This is all forms of devotion including mentioning/remembrance, recitation, prayer, sacrifice, etc. These things have been called du'a either because they are similar in their bringing on the reward of Allah or because one who busies himself with these devotions rather than the first form of du'a may be given by Allah even more than those who ask Allah. Or it is because one who engages in any of these forms of worship is actually in a position of asking Allah - asking Him for reward and paradise. So the term du'a really includes both forms as explained here.
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Supplication, Seeking of Aid and Seeking of Refuge (Cont'd)
Second: Seeking Aid/Relief (Al-Istighaatha)
Istighaatha means to ask for ghauth which means the lifting or removal of harship. The difference between this and suplication (du'a) is that istighaatha only originates from one in some sort of difficulty looking for relief or help. So, du'a is more general while istighaatha is more specific - i.e., it is a special case of du'a. Put another way, every act of istighaatha is and act of du'a, but not every every act of du'a is necessarily an act of istighaatha.
Allah has ordered us to make du'a to him ALONE and has warned us against supplicating any others along with Him or instead of Him. This meaning is found throughout the Qur'an and the Sunnah and very many places. Allah said:
{And the mosques are surely for Allah so do not supplicate any other along with Allah.} Al-Jinn: 18
The purpose of the mosques is to worship Allah and all other activities relating to that such as collecting sadaqa, distributing it, planning for jihad, for calling others to Islam, etc. A Muslim can never supplicate others along with Allah anywhere and especially not in the mosques which are established solely for His worship.
{So do not suplicate any other diety along with Allah and so become one of the punished.} Ash-Shu'araa: 213
Calling to others along with calling to Allah (let alone calling to others instead of Allah) leads to his punishment in the hereafter. It is shirk and shirk is the one sin which Allah stated in the Qur'an that He will not forgive of anyone. The only way to avoid Allah's punishment is to repent and rid oneself entirely of all forms of shirk.
{Supplicate your Lord in humility and secretly. Surely, He does not love those who go beyond} Al-A'raaf: 55
A Muslim should sincerely and humbly ask Allah for his needs. That should be done either in secret or, if in public, to oneself and not spoken out loud. That is best in order to stay clear of ostentation (showing off). Allah does not love those who go beyond the boundaries of what He has ordered us and commanded us, such as by asking Allah improperly (e.g., "Give me a station equal to that of Muhammad in paradise"), or making du'a in a loud voice or crying it out. Let alone directing one's supplication to others along with Allah!
In the following, Allah points out that any calls to help directed to any other than Him are nothing but useless, pointless words since these creations who are called out to cannot even help themselves, let alone those who call to them.
{...That is Allah your lord. His is the dominion and those to whom you call other than Him do not even own the skin of a date seed. If you call to them, they do not hear your supplication. Even if they heard they would not respond to you. And, on Qiyama they will reject your associating (them in worship with Allah) and no one can inform you as can the All-Knowing.} Faatir: 13-14
In the following, Allah rejects the acts of all who direct their worship to others along with Allah - all of which are creations of Allah and entirely within his power and none of which can harm or benefit those who call to them in any way. They do not even possess the powers and abilities of the living humans who call to them in supplication such as hearing, seeing, etc. Then Allah orders his Prophet (sas) to challenge them to launch any and all schemes against him without mercy or hesitation - in order to make apparent the powerlessness of those to whom they call along with Allah.
{Do they associate that which has created nothing and they themselves are created? And they are unable to help them nor to help themselves? Even if you call them to guidance, they do not follow you. It is the same for you if you call them or if you just keep quiet. Those to whom they call besides Allah are surely slaves just like them. So call them and let them respond to you if you are truthful! Do they have legs with which to walk? Or, do they have hands with which to strike? Or, do they have eyes with which to see? Or, do they have ears with which to hear? Say: Call your partners and scheme against me without any hesitation.} Al-A'raaf: 194-195
There is only One who whom our du'a, our istighaatha and any form of worship and supplication should be directed and that is Allah subhaanahu wa ta'ala. Only one who is capable of creation, capable of causing us harm or bringing us benefit and who controls life, death and resurrection is acceptable to be worshipped! Allah said:
{And they took dieties beside Him. They create nothing and they are created. They do not possesses the ability to harm themselves nor to benefit themselves. They do not possess the ability to bring death nor life nor resurrection.} Al-Furqaan: 3