Tawheed

50 QUESTIONS & ANSWERS ON ISLAMIC MONOTHEISM

Author Unknown

Q1 Who is your Rubb? (the Lord,the Creator etc).

A. My Rubb is Allah Who has created me and all that exists. He nourishes me and all creatures by His Bounties.

Q.2. What is your religion?

A. My religion is Islam, which is submission and obedience to the Order oF Allah and His Messenger with love, hope and fear.

Q.3. How did you knowAllah?

I know Him by His signs and creation like the day and night; the sun and the moon; the heaven and the earth, and all that is there in and between them.

Q.4. Where is Allah?

A. Allah is above the heavens raised over the Throne and separated from His creatures.

Q.5. Is Allah with us (in person)?

A. Allah is settled over His Mighty Throne, but He is with us by His Knowledge,hearing ,seeing and other attributes. As He said: “Fear not verily! I am with you both hearing and seeing (V,20. :46)

Q.6. Who are the friends of Allah?

A. Those people are the friends of Allah who are pious and righteous, fear Him much abstain from all kinds of sins and perform all kinds of goods, and holdfast to the Qur`an and Sunnah.

Q. 7. How do you worship Allah?

A. I worship Allah in a manner in which all my ibadah is dedicated to Him Alone. I do not ascribe anyone with Him in worship.

Q-8. Why did Allah send Messengers?

A. Allah has sent Messengers so that they call the people to worship Him Alone, not ascribing any partner with Him, and in order that mankind should have no plea against Allah.

Q-9 What is the meaning of Islam ?

A. Islam means i.e. submission to Allah with Tawhid .

Q-10 What are the pillars of Istam?

A. 1. Testimony of Faith (There is no true God except Allah and Muhammad is the Messenger of Allah 2. To establish Salat (prayers). 3.To pay Zakat. 4. To observe Saum (fasting) in Ramadan. 5.Hajj (pilgrimage to the Sacred House) if one can afford the journey.

Q-11 What is Iman?

A. Iman (Faith) means to believe in the heart, to confess by the tongue and to act with the parts of the body.

Q-12 Can there be any variation in Iman?

A. By some words and deeds it may increase and by some words and deeds it may decrease.

Q-13 What do you mean by increase and decrease in Iman?

A- Iman (Faith) increases by obedience to Allah and good deeds while it decreases by sins and evil acts.

Q-14 What are the pillars of Iman (Faith)

A. The pillars of Iman are six i.e. to believe in: 1. Allah. 2. His Angels. 3. His Messengers. 4. His Books. 5. The Last Day. 6. Divine Preordainments good or bad.

Q-15 What is Belief inAllah?

A. The Belief in Allahi is that you should believe that Allah is the Sole Creator Sustainer Provider and the One in Whose Hand is the disposal of all affairs. Everything stands in need of Him, but He stands in need of none. He is the Only One Who is worthy of being worshipped. He has the Best Names and Perfect Attributes.

Q-16 Who are the angels?

A. The angels are creatures of light. They are Allah’s obedient slaves, they do that which they are commanded and are incapable of disobedience.

Q-17 What do you mean by Belief in the Book and the Messengers?

A. It means that Allah sent the Messengers like Moses, Jesus,Abraham.Noah etc. and sent down the books like the Torah,Injeel,Zaboor (Psalms) etc. to call the people to worship Allah Alone, associating nothing with Him. He sealed (finalized) the Messengers with Prophet Muhammed and abrogated all previous books with the Qur’an. Therefore the worship should be done according to the Qur’an and the Sunnah of the Prophet.

Q-I8 What is meant by Belief inthe Last Day?

A. The Belief in the Last Day means to believe that Allah has ordained a fixed term for everything, and a term for this world. He will assuredly raise the dead from their graves and will account for everyone their deeds in this world. On that Day of Resurrection, rewards and punishments will be assigned.Every one will be justly rewarded or punished.

Q-19 What is meant by Belief Preordainment(Qadar)?

A. The Belief in Preordainment (Qadar) means to believe that everything – good or bad – happens or takes place according to what Allah has ordained for it. He has created everything in due proportion.

Q-20 What is the cleaning of “There is no God but Allah”?

A. It means there is no true deity except Allah Alone,Negating all false gods and affirming that Allah is the only true God.

Q-21 What is themeaning of ^Muhammad is the Messenger of Allah”?

A. It means total submission to him in whatever he ordered, and avoiding what he forbade and believing in all those matters he informed us about.

Q-22 What are the conditions of the testimony of Faith?

A. There are seven conditions of the testimony of Faith: 1- Knowledge whick negates ignorance. 2- Certainty which negates doubt. 3- Sincerity and purity of intent which negates Shirk. 4- Truthfulness which negates hypocrisy. 5- Love and devotion which negates disdain of Allah`s religion. 6- Submission which negates disobedince. 7- Acceptance which negates rejection or denial.

Q-23 What is the greatest thing that Allah has enjoined?

A. The greatest thing Allah has enjoined is Tauhid (Monotheism).

Q-24 What is Tauhid(Islamic Monotheism)?

A. Tauhid means declaring Allah to be theonly God who deserves to be worshipped in truth and confirming all attributes with which He has qualified Himself or that are attributed to Him by His Messenger.

Q-25 What are the aspects of Tauhid?

A. There are three aspects of Tauhid: 1- Tauhid-ar-Rububiyah. 2- Tauhid-al-Uluhiyah. 3. Tauhid-al-Asma was-Sifat.

Q- 26 What isTauhid-ar-Rububiyah?

A.It is declaring Allah to be One and Unique in His work,Iike creation, sustenance,bringing to life and causing death etc.

Q-27 What is Tauhid-al-Uluhiyah?

A. It is declaring Allah as the Only God to whom all acts worship must be dedicated such salat (prayers),Zakat, Sawm(fasting), supplications vowing etc. Q-28 What isTauhid-al-Asma was-Sifat?

Q-28 What is Tauhid-al-Asma was-Sifat?

A. It is an affirmation of all the Divien Names and Attributes of Allah in a manner that suits His Majesty, as mentioned in the Qur’an and the Sunnah.

Q-29 How would you describe Ibadah?

A. It is a comprehensive word comprising deeds and words that Allah loves and is pleased with whether manifested or hidden

Q-30 What are the conditions of Ibadah?

A. There are two conditions of Ibadah: 1. Sincerity to Allah. 2. Submission to Allah’s Messenger i.e. to act according to his Sunnah.

Q-31 Write some types of Ibadah.

A. Some types of Ibadahare the prayers, the obligatory charity, fasting, the pilgrimage, fear of Allah, hope in His Mercy, Seeking His aid. and other acts of worship whichAllah has commanded and enjoined.

Q-32 What is the greatest thing Allah has forbidden?

A. The greatest thing Allah has forbidden is Shirk (polytheism).

Q-33 What is polytheism?

A. It means to believe that there is one who shares Allah in His acts i.e. ascribing partners or setting up rivals to Allah in His rights.

Q-34 What are the types of polytheism?

A. There are three types of polytheism: 1. The greater polytheism (Shirk Akbar). 2. The lesser polytheism (Shirk Asghar). 3. The inconspicuous polytheism (Shirk Khafi).

Q-35 What is greater polytheism?

A. The greater polytheism is to devote any form of worship to other than Allah Allah will never forgive one who dies upon Shirk,nor accept his good deeds, and he would be cast out from the folds of Islam.

Q-36 What are the types of greater polytheism?

A. There are four types of greater polytheism: 1- The polytheism in invocation i.e. involving supplications to other than Allah. 2. The polytheism in intentions i.e. purpose and intentions not for the sake of Allah but directed towards other deities. 3. The polytheism in obedience i.e. rendering obedience to any authority against the Order of Allah. 4. The potytheism in love i.e showing love to others which is due to Allah Alone.

Q-37 What is lesser polytheism?

A. The lesser polytheism is Ar-Riya, that means the acts of worship done to gain praise or fame rather than to please Allah, this type of polytheism, however, does not cast the person committing it out of thefoldof Islam.

Q-38 What is inconspicuous polytheism?

A. The inconspicuous polytheism implies being dissatisfied with the conditions ordained by Allah.

Q-39 What is the proof of the inconspicuous polytheism?

A.The proof of the aboveShirk is the saying of the Prophet “The inconspicuous polytheism is more hidden among this nation than the track of a black ant over a black stone on a dark night”(Musnad Ahmad)

Q-40 What are the types of Kufr (disbelief)?

A. There are two types ofKufr : 1. The majorKufr which cast its people out of Islam, 2. The lessor cr minor Kufr which does not cast the one who commits it out of Islam.It is Kufrof ungratefulness.

Q-41 What are the types of majorKufr?

A. There are five types of major Kufr: 1. The Kufr of denial. 2. TheKufr of arrogance associated with recognition of the truth. 3. The Kufr of doubt. 4-. The Kufr of disregard, 5. The Kufrof hypocrisy.

Q-42 What are the categories of hypocrisy ?

A. There are two categoriesof hypocrisy: 1. Hypocrisy in Belief. 2. Hypocrisy in deeds and actions.

Q-43 What is the hypocrisy in Belief?

A. Hypocrisy in Belief is of six types: 1. Denial of the Messenger . 2. Denial of the thing with which the Messenger is sent. 3. Hating the Messenger 4. Hating the thing with which the Messenger is sent. 5. Rejoicing at the disgrace of Islam. 6. Disliking the prevalence of Islam.

Q-44 What is the hypocrisy in deeds and actions?

The hypocrisy in deeds and actions is of five types: 1- When he speaks, he lies. 2- When he promises., he breaks it. 3. When he is entrusted, he betrays. 4. When he disputes, he acts immorally. 5. When he makes a pact, he makes acts treacherously.

Q-45 Are good deeds accepted (by Allah) with the polytheism?

A. Never! None of the deeds are accepted when mixed with polytheism. Allah says: ” If they had joined in worship others with Allah all that they used to do would have been of no benefit to them” (V.6: 88) “Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom He pleases sins other than that” ‘(V.4:116)

Q-46 What are the nullifiers of Islam?

A. The nullifiers of Islam are ten: 1. Polytheism of worship. 2. He who does not believe that the polytheists are disbelievers, or doubts their infidelity or holds their belief to be valid. 3. He who sets up intermediaries between one’s self and Allah, supplicating them, trusting them and asking them to intercede on his behalf. 4. He who believes that the guidance of others is more perfect than the Prophet. 5. He who hates anything that the Prophet was sent with. 6. He who denies the religion of the Prophet or ridicules its reward or punishment. 7. Sorcery. 8. Supporting the polytheists against the Muslims. 9. He who believes that some people are exempted from abiding by the Shari`ah as Khidr was exempted by the laws of Musa. 10. Turning away from the religion of Allah by neither learning nor applying it.

Q- 47 What are thethreefundamentalsthat every Muslim must learn?

A. The three fundamentals are: 2. Knowing Your Rubb (the Lord, the Creator, the Sustainer, and the One in Whose Hand is the disposal of all affairs). 2. Knowing your religion (Islam). 3. Knowing your Prophet Muhammad

Q-48 What is Taghut?

A. Everything that is worshipped. or followed or obeyed other than Allah is Taghut.

Q-49 How many Taghut are there and who are their leaders?

A. They are many but their leaders are Five:

Q. 50-Who are the leadersof Taghut?

A. They are: 1. Satan, may Allah curse him, 2. Anyone who is worshipped with his consent. 3. A person who calls the people to be worshipped instead of Allah. 4. A person who claims the knowledge of Ghaib (unseen, hidden, invisible, absent etc). 5.The ruler who rules by laws other than the law sent down by Allah.

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

INTRODUCTORY MATERIALS ON THE IMPORTANCE OF TAWHID

Shaikh Muhammad bin Jameel Zainoo

Source: The Methodology of the Saved Sect

Translated by Abu Nasir

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 () taught his Companions to begin their call to the people with tawheed, so he said to Mu’aadh ibn Jabal , when he () 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 () 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 recitedTruth 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.

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 (saw) 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 () His Messenger and His chosen one.

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.”

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

FOUR BASIC RULES OF PURE MONOTHEISM

Based upon an essay by Shaykh Muhammad ibn ‘Abd al-Wahab

Allah, Lord of the Glorious Throne, I pray that He may guide you in this world and the next; that He may always bless you; that He may make you one of those who recognize His bounty, who remain firm in face of adversity, and who repent and seek His forgiveness if they disobey or sin. These three characteristics are the indices of felicity and blessedness.

Know that pure worship and monotheism, which is the religion of Abraham, consists of worshipping God alone, of dedicating yourself sincerely to serving Him. God said: “I have not created jinn and men but to worship Me”.1 Once you know that God has created you to serve Him, you will realize that there can be no service except with Pure Monotheism (Arabic: Tawhid). Just as there is no formal prayer without purity, and there is no purity with uncleanliness, so there is no worship of God while worshipping others along with Him (Arabic: Shirk). By associating others with Almighty God, man’s worship is spoilt, his deeds are vain and he is doomed to eternal Hellfire. If you are cognizant of all this, you will realize that your most important care should be to have all the knowledge pertinent thereto, that God may save you from Hell’s terrible abyss. Almighty God said: “God will not forgive any the association of anything with Him; but He will forgive any lesser offense to whomsoever He chooses”.2 Such pertinent knowledge consists of four basic rules, elaborated in Almighty God’s Holy Book.

First Rule:

The first rule is the knowledge that the unbelieving pagans whom the Prophet Muhammad, the peace and grace of God be upon him, opposed, did acknowledge that Almighty God – May He be glorified – is indeed the Creator, Provider and Maker of this world. However, this did not make them Muslims. Evidence therefor is in the verse: “Ask them: ‘Who sends down for you your provision from the sky and grows it out of the earth? Who hears your prayer and sees your condition? Who brings the living out of the dead and the dead out of the living? Who directs the course of the world?’ They will answer: ‘God.’ Answer: ‘Would you then not fulfill your duty to Him?'”3

Second Rule:

The second rule is to know that the unbelievers claim that they do not pray to their objects of worship and call on them except to the end that they may intercede on their behalf with God, as the verse said: “Those who worshipped others as patrons beside God, claiming that they did so only to come through their intercession nearer to Him, will receive the judgment of God in the matter they contend. God will not guide the ingrate, the liar”.4 Evidence regarding intercession is in the verse: “They serve beside God beings which can neither benefit nor harm, claiming, ‘These are our intercessors with God.'”5 There are two kinds of intercession, one illegitimate and the other legitimate. The former is that which is sought from sources other than God regarding matters where all the power lies in God alone. Evidence for this is-in the verse: “O men who believe, spend of that which We have provided for you before the Day when there will be neither sale nor purchase, neither favors nor intercession. The unbelievers are themselves unjust.”6 The legitimate intercession is that which is asked of Almighty God, where the intercessor receives his power from Him, and the interceded for is he whom God is pleased to accept as such for his word and deed. Almighty God said: “No one may intercede with God except by His permission”.7

Third Rule:

The third rule is the knowledge that the Prophet Muhammad, may God bless him and give him peace, appeared among people of many religious traditions. Some worshipped angels; others worshipped the prophets and saints of God; others worshipped trees and stones, sun and moon. All of these peoples were fought by him, as they must, relentlessly without distinction. Evidence therefor is in the following Qur’anic verses: “And fight them, that there may be no aberration in religion, and all religion belongs to Almighty God”.8 “Day and night, sun and moon, are His creation and sign. Do not .worship the sun or the moon, but God, their Creator, if you seek the truth”.9 “Almighty God does not command you to take the angels and prophets as Lords”.10 “And God said to Jesus, son of Mary: ‘Did you ask men to take you and your mother for objects of worship beside Almighty God?’ He answered: ‘Praise be to You, O God! How can I have asked that which is not mine to ask? If I did, You know it and all that is in my mind. I do not know what is in Your mind, O Transcendent, All- Knowing God! I have not conveyed to them except what You have commanded me to convey, namely, Worship and serve God, my and your only Lord. I was a witness for You in their midst. When You caused me to die, You took over the witnessing on them as well as on all else. If You punish them, they are Your creatures; and if You forgive them, You are the Mighty, the Wise”.11 “Those unto whom they pray [i.e., the saints] themselves seek an avenue to their Lord’s mercy, compete in coming close to Almighty God, and fear His punishment. Punishment of your Lord is certainly to be shunned”.12 “Have you considered al-Lat, al-‘Uzza and the third one Manat?13 Are yours the males and His the females? Is this not ridiculous? All of them are but names which you have named, following the example of your ancestors. God gave no voucher for them. You follow but a guess and your own desires”.14

Fourth Rule:

The people who associate partners with Almighty God, in both belief and worship, in our own day are worse and hence more guilty than those of pre-Islamic times. For, the ancient ones used to only worship others besides God in prosperity and return to genuine faith in adversity, whereas the present day associationists are constant in their unbelief, regardless of prosperity or adversity. Evidence for this is in the Qur’anic verse: “And when they ride in barks [in stormy seas] they address their prayers to Almighty God in complete sincerity, but relapse into shirk (i.e. associating partners with Him) when they reach the shore”.15 May the peace and blessings of Almighty God be upon Muhammad, his Companions and all those who follow him until the Last Day.

Footnotes

1 Qur’an 51:56.

2 Qur’an 4:47, 115. It should be mentioned that Almighty God will forgive those who have ascribed partners Him, or worshipped others along with Him, if they repent from doing it before they die.

3 Qur’an 10:32.

4 Qur’an 39:3.

5 Qur’an 10:18.

6 Qur’an 2:254.

7 Qur’an 2:55.

8 Qur’an 2:193.

9 Qur’an 41:37.

10 Qur’an 3:80.

11 Qur’an 5:116-118.

12 Qur’an 17:57.

13 The names of false gods which were worshipped by the pre-Islamic Arabs.

14 Qur’an 53:19-23.

15 Qur’an 29:65.

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

THE BENEFITS OF TAWHEED

By Shaikh Muhammad bin Jameel Zainoo

Source: The Methodology of the Saved Sect (translated by Abu Nasir)

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 him. 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 (saws) indicated this in his saying: “When you ask, then ask Allaah and when you seek help, then seek help from Allaah alone. ” [Hasan Sahih at-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.

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

TAWHEED: MANKIND’S GREATEST NEED

Author Unknown

Ibn Abil-’Izz (d.792H) – rahimahallâh – said: “Knowledge of Usûlud-Dîn (the fundamentals of the Dîn) 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 Imâm Abû Hanîfah (d. 150H) – rahmatullâhi ’alayhi – called that which he compiled concerning Usûl ud-Dîn: “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 tranquility, 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 Allâh, 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 Allâh – 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 Sharî’âh 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 Allâh 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 Dîn

So, firmness upon the Dîn of Allâh, excellence in this world and salvation in the Hereafter is built upon two great matters: “Firstly: Knowledge of Allâh 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 hardships. Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him – whether beliefs saying, or outward or inward actions.. So the one who has knowledge of this has to rush to fulfill that which Allâh loves and is pleased with, and to avoid that which He hates and which angers Him.” [2]

Sufyân ibn ’Uyaynah (d.197H) – rahimahullâh – said: “There are three types of Scholars: one who knows Allâh and knows Allâh’s commands; and one who knows Allâh, but does not know His commands; and one who knows Allâh’s commands, but does not know Allâh. And the most complete of them is the first – and that is the one who fears Allâh and knows His rulings.” [3]

The Essence of Islâm

Explaining the essence of Islâm and its main pillar, the Prophet sallallâhu ’alayhi wa sallam said: “Islâm is built upon five: Testifying that none has the right to be worshipped except Allâh and that Muhammad is the Messenger of Allâh, establishing the Salâh, paying the Zakâh, making pilgrimage to the House and fasting in Ramadhân.” [4] In another narration: “Islâm is built upon five: To worship Allâh and to reject anything along with Him … ” [5] Also in another narration: “Islâm is built upon five: The Tawhîd of Allâh … ” [6]

Thus: “Testifying that none has the right to be worshipped except Allâh,” has the same meaning as: “To worship Allâh and to reject anything along with Him,” which has the same meaning as: “The Tawhîd of Allâh,” So, it will be clear to the honourable reader that Tawhîd is the essence of Islâm, and it is the starting and ending point for all goodness and excellence.

Linguistically Tawhîd means: “To make something one, or to assert the oneness of something.” [7] However, what we are concerned with here is the Sharî’ah or technical meaning of Tawhîd which is: “To single out Allâh alone for worship.” [8]

Al-Bayjowrî – rahimahullâh – said: “It is to single-out al-Ma’bûd (the One to be worshipped – i.e. Allâh) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhât (Essence), Sifât (Attributes) and Actions.” [9]

Shaykh al-Ghunaymân – hafidhahullâh – 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 Tawhîd

And Tawhîd – with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamâ’ah – has three divisions.

’Allâmah as-Safârînî (d.1112H) – rahimahullâh – said: “Know that Tawhîd has three divisions:- Tawhîd ar-Rubûbiyyah (the Oneness of Allâh in His Lordship), Tawhîd al-Ulûhiyyah (to single-out Allâh alone for worship) and Tawhîd al-Asmâ was-Sifât (the uniqueness of Allâh’s Names and Attributes).” [11]

“And Allâh 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 Tawhîd ar-Rubûbiyyah implies: A firm and definite belief that Allâh alone is the Creator, the Master and Owner, and the Command is for none but Him.” [14]

“And Tawhîd al- Ulûhiyyah is to single-out Allâh 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 Tawhîd al-Asmâ was-Sifât is the uniqueness of Allâh – the Most High – with regards to His Names and His Attributes, by affirming that which Allâh has affirmed for Himself – whether in His Book or by the tongue of His Messenger sallallâhu ’alayhi wa sallam – without tahrîf (distorting the Names and Attributes), ta’tîl (denial of the Names and Attributes), takyîf (saying how they are), or tamthîl (making any resemblance with the creation).” [16]

Tawhîd in Knowledge and Action

The above three divisions of Tawhîd have been grouped – by some of the Scholars – into two types:- the first type deals with knowing Allâh through His Names, Attributes and Actions (i.e. Tawhîd al-Asmâ was-Sifât and Tawhîd ar-Rubûbiyyah), and the second deals with actualising and manifesting this Tawhîd through singling out Allâh alone for worship (i.e. Tawhîd al-Ulûhiyyah). The first type of Tawhîd is connected with knowledge, whilst the second type is connected with action.

Ibn al-Qayyim (d.756H) – rahimahullâh – said: “As regards the Tawhîd which the Messengers called to and which the Books were sent down with, then it is of two types:- Tawhîd al-Ma’rifah wal-Ithbât (the Tawhîd of knowledge and affirmation) and Tawhîd fit-Talab wal-Qasd (the Tawhîd of actions and intentions).

So the first type affirms the reality of the Dhât (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‘ân has completely clarified this type of Tawhîd – as occurs at the start of Sûrah Hadîd and Sûrah Tâ Hâ, at the end of Sûrah al-Hashr, at the beginning of Sûrah Sajdah, at the beginning of Sûrah Âl-’Imrân and all of Sûrah al-Ikhlâs, and other than these.

The second type: Then it is what is contained in Sûrah al-Kâfirûn 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 Allâh and that we shall associate no partner along with Him, and that we shall not take others as lords beside Allâh. Then if they turn away, say: Bear witness that we are Muslims.” [17] It is also contained at the beginning of Sûrah Tanzîl and at the beginning, middle and end of Sûrah al-Mu’min, and at the beginning and end of Sûrah al-A’râf and the greater part of Sûrah An’âm. Indeed every Sûrah in the Qur‘ân comprises these two types of Tawhîd, witnessing to it and calling to it.

Since the Qur‘ân either gives [i] information about Allâh, His Names, His Attributes, His Actions and His Sayings – which is Tawhîd al-Ma’rifah wal-Ithbât (the Tawhîd of knowledge and affirmation); or [ii] it is a call to worship Allâh alone without any partner, and a rejection of whatever is worshipped besides Him – and this is Tawbîd al-Irâdî at-Talabî (the Tawhîd 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 Tawhîd and is a completion of it; or [iv] it gives information about the people of Tawhîd and how they were treated in this world and how they will be honoured in the Hereafter – and this is the reward for Tawhîd; or [v] it gives information about the people of Shirk (associating partners along with Allâh) 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 Tawhîd.” [18]

Tawhîd – its Importance in the Qur‘ân

Ibn Abil-’Izz – rahimahullâh – said: “So the Qur‘ân – all of it – is about Tawhîd, its rights and its rewards; and about Shirk, its people and their punishments. Thus: “All praise belongs to Allâh, Lord of the worlds.” [19] is Tawhîd (of knowledge). “The Most Merciful, the Bestower of Mercy.” is Tawhîd (of knowledge). “The Master of the Day of Judgement.” is also Tawhîd (of knowledge). “You alone do we worship and You alone do we seek aid and assistance from.” is Tawhîd (of action). “Guide us to the Straight Path.” concerns Tawhîd and asking for guidance to the path of the people of Tawhîd, (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 Tawhîd..” [20] So Allâh begins this Sûrah by first informing us about Himself – the Most Perfect (i.e. Tawhîd of knowledge). Then after having knowledge of Allâh – the Most High – Allâh orders us with the Tawhîd of action: “You alone do we worship.”

Likewise just as: “the great Qur‘ân opens with Tawhîd it also ends with it. So the Qur‘ân opens with Sûrah al-Fâtihah: “All praise belongs to Allâh, Lord of the worlds.” and the great Qur‘ân ends with the Sûrah: “Say: I seek refuge with the Lord of mankind.” [21]” [22]

Likewise, the greatest âyah in the Qur’ân is Âyatul-Kursî. [23] Since this great âyah informs us – from start to finish – purely about Allâh’s Names, His Attributes and His Actions. So this further emphasises the importance of the Tawhîd of knowledge.

Similarly, Sûrah al-Ikhlâs – from start to finish – is concerned with the Tawhîd of knowledge, whilst Sûrah al-Kâfirûn is connected with the Tawhîd of action. Indeed, the Prophet sallallâhu ’alayhi wa sallam said about a man who was reciting al-Kafirûn in the first rak’ah: “This is a servant who believes in his Lord.” Then the man recited al-Ikhlâs in the second, so he sallallâhu ’alayhi wa sallam said: “This is a servant who knows his Lord.” [25] The Prophet sallallâhu ’alayhi wa sallam said: “Say: He is Allâh, the One” is equivalent to one third of the Qur‘ân. And “Say: O disbelievers … ” is equivalent to a quarter of the Qur‘ân. [26]

What further demonstrates the importance of this Tawhîd is the fact that the Prophet sallallâhu ’alayhi wa sallam “would begin his day with Tawhîd (of knowledge and action), since he recited both Sûrah al-Kafirûn and Sûrah al-Ikhlâs in the two rak’ât before Fajr (dawn prayer). [27] And he would end the night by reciting both of these Sûrahs in his witr prayer. [28]” [29]

“Indeed, all of the Qur‘ân is about Tawhîd.” [30] And Allâh – 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]

Tawhîd – its Importance from the Sunnah

And what proves the importance of Tawhîd from the Sunnah is that the Chosen one – ’alayhis-sallâtu was salâm – 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 Allâh and thus be successful … ” [32]

The Messenger of Allâh sallallâhu ’alayhi wa sallam said: “I have been sent close to the Hour, with the sword, so that none has the right to be worshipped except Allâh 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 Tawhîd first – as was the case when he sent Mu’âdh ibn Jabal to Yemen, saying: “Indeed you are going to a people from the People of the Book, so let the Tawhîd of Allâh be the very first thing you call them to … ” [35]

And just as the Prophet sallallâhu ’alayhi wa sallam started his Prophethood and teaching with the matter of Tawhîd, then likewise, “he sallallâhu ’alayhi wa sallam mentioned the matter of Tawhîd during his final illness from which he ’alayhis-sallâtu was salâm died, when he said: “The curse of Allâh 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-Islâm Ibn Taymiyyah (died 728H) said: “The Tawhîd with which the Messengers came with comprises of affirming that Divinity and worship belong to Allâh alone, such that a person witnesses that none has the right to be worshipped except Allâh, 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 Allâh affirms for Himself, as Allâh – the Most High – says: “And the Allâh to be worshipped is only one Allâh. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy.” [38] And Allâh – the Most High – says: “Do not take two objects of worship. Indeed, Allâh is the only Deity to be worshipped, so fear Him.” [39]. And He – the Most High – says: “Whosoever calls upon (i.e. supplicates or prays to) other than Allâh, for which he has no proof, then his reckoning is only with his Lord. Indeed the disbelievers will not be successful.” [40] Allâh – 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 Allâh informed us about every Prophet from amongst the Prophets that they called the people to the worship of Allâh 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 Allâh. We have rejected you, and there has arisen between us and you, hostility and hatred forever – until you believe in Allâh alone.’ ” [42] And Allâh said about the mushriks (pagan idolaters): “When it is said to them: ‘None has the right to be worshipped except Allâh’, 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‘ân.

And what is meant by Tawhîd is not merely Tawhîd ar-Rûbubiyyah – the belief that Allâh alone is the Creator – which is what some of the people of Kalâm (speculative theology) think! So they think that if they affirm this type of Tawhîd, along with its proofs, then they have affirmed the utmost limits of Tawhîd and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawhîd! 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 muwahhid (a person of Tawhîd) until along with this, he witnesses that the only Ilâh (i.e. object of worship) is Allâh (Allah) – (i.e. none has the right to be worshipped except Allâh alone) – affirming that Allâh alone is the Ilâh deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilâh (object of worship) is He who is deified and worshipped and who deserves worship and it is not that Ilâh merely with the meaning: “The One who has the power to create and originate.” [44]

So if an explainer (of the Qur‘ân) explains Ilâh to mean: “The One who has the power to create and originate” and believes that this is the most particular description of Ilâh and affirms this to be the limits of Tawhîd – as is done by the people of Kalâm, and it is what they say from Abûl-Hasan al-Ash’arî [45] and his followers – then they do not know the true reality of the Tawhîd with which Allâh sent His Messengers, since the Arab mushriks used to agree that Allâh alone is the Creator of everything. Yet despite this, they were still mushriks, as Allâh – the Most High – says: “Most people do not believe in Allâh 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: ‘Allâh’ – yet along with this, they worshipped others besides Him.” [47]

Allâh – 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 Allâh.’ Say: ‘Will you not then remember?’ Say: ‘Who is the Lord of the heavens and the Lord of the great Throne?’ They will say: ‘Allâh.’ Say: ‘Will you not then fear Him?’ ” [48] So not everyone who affirms that Allâh 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-Qâdir al-Jîlânî (d.561H) said: “So it is upon you to fear Allâh – the Mighty and Majestic – and not to fear anyone else except Him. Turn to Allâh – 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 Allâh. And Tawhîd – all is contained in Tawhîd.” [50]

References

1. Sharhul-’Aqîdatul-Tahâwiyyah (p.69).

2. Fadl ’Ilmus-Salaf (p.47) of al-Hâfidh Ibn Rajab (d.795H).

3. Related by ad-Dârimî (1/102) and Abû Nu’aym in al-Hilyah (7/280), with a Sahîh isnâd.

4. Related by al-Bukhârî (1/49) and Muslim (no. 16) from ’Abdullâh ibn ’Umar – radiallâhu ’anhu.

5. Related by Muslim (no.20).

6. Related by Muslim (no.19).

7. Lisân ul-’Arab (3/450) of Ibn Mandhûr and also al-Hujjah fî Bayânil-Mahajjah (1/305) of Abûl-Qâsim al-Asbahânî.

8. Ad-Dururus-Sunniyyah (1/48) of Shaykh ’Abdur-Rahmân ibn Hasan.

9. Jawharah at-Tawhîd (p.. 10).

10. Sharh Kitâbut-Tawhîd min Sahîhil-Bukhârî (1/38).

11. Lawâmi’ al-Anwârul-Bahiyyah (1/128) of as-Safârînî. For the division of Tawhîd into three types, refer to: al-Ibânah ’an Sharî’atil-Firqatin-Nâjiyah (p. 693-694) of Ibn Battah (d.387H); Kitâb ut-Tawhîd of Ibn Mandah (d.395H) and al-Hujjah fî Bayânil-Mahajjah (1/85, 1/111-113) of Abûl-Qâsim al-Asbahânî (d.535H).

12. Sûrah Maryam 19:65

13. Taqrîbut-Tadmuriyyah (p.110) of Shaykh Ibn al-’Uthaymîn.

14. Taqrîbut-Tadmuriyyah (p.110-111).

15. Taqrîbut-Tadmuriyyah (p.112-113).

16. Taqrîbut-Tadmuriyyah (p.116-117).

17. Sûrah Âl-’Imrân 3:64

18. Madârijus-Sâlikîn (3/449-450) of Ibn al-Qayyim.

19. Sûrah al-Fâtiha 1:1 – and what follows is a completion of this Sûrah.

20. Sharhul-’Aqîdatul-Tahâwiyyah (pp. 89-90) of Ibn Abil-’Izz.

21. Sûratun- Nâs 114:1

22. Hukmul-Intimâ (p.58) of Shaykh Bakr Abû Zayd – slightly adapted.

23. Related by Muslim (no.1768) from ’Ubayy ibn Ka’b – radiallâhu ’anhu.

24. Refer to Majmû’ al-Fatâwâ (1/54) of Ibn Taymiyyah.

25. Hasan: Related by at-Tahawî and Ibn Hibbân. Al-Hâfidh Ibn Hajar authenticated it in Ahadîthul-’Âliyât (no.16).

26. Sahîh: Related by at-Tabarânî in al-Mu’jamul-Kabîr (3/203/2) from Ibn ’Umar – radiallâhu ’anhu. It was authenticated by al-Albânî in Sahîhul-Jâmi’ (no. 4405).

27. Related by Muslim (no.726)

28. Sahîh: Related by an-Nasâ’î and al-Hâkim, who declared it sahîh.

29. At-Tawhîd wa Atharahu fî Hayâtil-Muslim (p.30) of Ahmad ibn Ibrâhîm al-Harîqî.

30. Madârijus-Sâlikîn (3/450).

31. Sûrah Sâd 38:29.

32. Related by Ahmad (4/63).

33. Sahîh: Related by Ahmad (no. 5114) and Ibn Asâkir (19/96/1), from Ibn ’Umar – radiallâhu ’anhu. It was authenticated by al-Hâfidh al-’Irâqî in Takhrîjul-Ihyâ (3/42), and al-Hâfidh Ibn Hajr in in Fathul-Bârî (10/222).

34. At-Tawhîd wa Atharahu fî Hayâtil-Muslim (p.29).

35. Related by al-Bukhârî (1/13) and Muslim (1/272), from Ibn ’Abbâs – radiallâhu ’anhu.

36. Related by Bukhârî (1/532) and Muslim (5/16).

37. At-Tawhîd wa Atharahu fî Hayâtil-Muslim (p.29).

38. Sûrah Âl-’Imrân 3:163.

39. Sûrah Nahl 16:51.

40. Sûrah Mu’minûn 23:117.

41. Sûrah az-Zukhruf 43:45.

42. Sûrah al-Mumtahinah 60:4.

43. Sûrah Sâfât 37:35-36.

44. This is the saying of the people of Kalâm, such as Abû Mansûr al-Mâturîdî in at-Tawhîd (pp.20-21), and for a similar misconception refer to Fî Dhilâlil-Qur’ân (5/2707) of Sayyid Qutb. Compare this meaning of Ilah with the correct explanations of great mufassirs – such as Imâm Ibn Jarîr at-Tabarî in his Tafsîr (20/102) and Ibn Kathîr in his Tafsîr (3/398) – which is: the one who is who is worshipped and who alone deserves to be worshipped.

45. He is Abûl-Hasan ’Alî ibn Ismâ’îl al-Asharî (died 324H) – to whom the Ash’ariyyah ’aqîdah is is incorrectly ascribed, since he abandoned this ’aqîdah – and that of the Mu’tazilah previously – for the ’aqîdah of the Salaf – as is mentioned by Ibn Kathîr in Tabaqâtush-Shâfi’iyyah and shown by his last book: Al-Ibânah ’an Usûlid-Diyânah.

46. Sûrah Yûsuf 12:106

47. This is the saying of lbn ’Abbâs and others – as occurs in Jâmi’ul-Bayân ’an Ta’wîlul-Qur‘ân (13/50-51) of at-Tabarî.

48. Sûrah Muminûn 23:84-87.

49. Majmû’ul-Fatâwâ (3/97-105) of Ibn Taymiyyah.

50.. Futûhul-Ghayb (p.176).

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

FOUR RULES OF TAWHEED

Imaam Muhammad Ibn ‘Abd-il-Wahhaab

Source: Text of Al-Qawaa’id-ul-Arba’ah

Almighty Allaah, Lord of the Glorious Throne, I pray that He may guide you in this world and the next; that He may always bless you; that He may make you one of those who recognize His bounty, who remain firm in face of adversity, and who repent and seek His forgiveness if they disobey or sin. These three characteristics are the indices of felicity and blessedness.

Know that pure worship and monotheism, which is the religion of Abraham, consists of worshipping Allaah alone, of dedicating yourself sincerely to serving Him. Allaah said: “I have not created jinn and men but to worship Me.” [51:56]

Once you know that Allaah has created you to serve Him, you will realize that there can be no service except with Pure Monotheism (Arabic: Tawhid). Just as there is no formal prayer without purity, and there is no purity with uncleanliness, so there is no worship of Allaah while worshipping others along with Him (Arabic: Shirk). By associating others with Almighty Allaah, man’s worship is spoilt, his deeds are vain and he is doomed to eternal Hellfire. If you are cognizant of all this, you will realize that your most important care should be to have all the knowledge pertinent thereto, that Allaah may save you from Hell’s terrible abyss. Almighty Allaah said: “Allaah will not forgive any the association of anything with Him; but He will forgive any lesser offense to whomsoever He chooses.” [Qur’an 4: 47; 115]

Such pertinent knowledge consists of four basic rules, elaborated in Almighty Allaah’s Holy Book.

First Rule:

The first rule is the knowledge that the unbelieving pagans whom the Prophet Muhammad, peace and blessings of Allaah be upon him, opposed, did acknowledge that Almighty Allaah – May He be glorified – is indeed the Creator, Provider and Maker of this world. However, this did not make them Muslims. Evidence therefore is in the verse: “Ask them: ‘Who sends down for you your provision from the sky and grows it out of the earth? Who hears your prayer and sees your condition? Who brings the living out of the dead and the dead out of the living? Who directs the course of the world?’ They will answer: ‘Allaah.’ Answer: ‘Would you then not fulfill your duty to Him?'” [Qur’an 10:32]

Second Rule:

The second rule is to know that the unbelievers claim that they do not pray to their objects of worship and call on them except to the end that they may intercede on their behalf with Allaah, as the verse said: “Those who worshipped others as patrons beside Allaah, claiming that they did so only to come through their intercession nearer to Him, will receive the judgment of Allaah in the matter they contend. Allaah will not guide the ingrate, the liar.” [Qur’an 39: 3] Evidence regarding intercession is in the verse: “They serve beside Allaah beings which can neither benefit nor harm, claiming, ‘These are our intercessors with Allaah.’ ” [Qur’an 10: 18]

There are two kinds of intercession, one illegitimate and the other legitimate. The former is that which is sought from sources other than Allaah regarding matters where all the power lies in Allaah alone. Evidence for this is-in the verse: “O men who believe, spend of that which We have provided for you before the Day when there will be neither sale nor purchase, neither favors nor intercession. The unbelievers are themselves unjust.” [Qur’an 2: 254] The legitimate intercession is that which is asked of Almighty Allaah, where the intercessor receives his power from Him, and the interceded for is he whom Allaah is pleased to accept as such for his word and deed. Almighty Allaah said: ” No one may intercede with Allaah except by His permission.” [Qur’an 2: 55]

Third Rule:

The third rule is the knowledge that the Prophet Muhammad, may Allaah bless him and give him peace, appeared among people of many religious traditions. Some worshipped angels; others worshipped the prophets and saints of Allaah; others worshipped trees and stones, sun and moon. All of these peoples were fought by him, as they must, relentlessly without distinction. Evidence therefore is in the following Qur’anic verses: “And fight them, that there may be no aberration in religion, and all religion belongs to Almighty Allaah.” [Qur’an 2: 193]

“Day and night, sun and moon, are His creation and sign. Do not worship the sun or the moon, but Allaah, their Creator, if you seek the truth.” [Qur’an 41: 37]

“Almighty Allaah does not command you to take the angels and prophets as Lords.” [Qur’an 3: 80]

“And Allaah said to Jesus, son of Mary: ‘Did you ask men to take you and your mother for objects of worship beside Almighty Allaah?’ He answered: ‘Praise be to You, O Allaah How can I have asked that which is not mine to ask? If I did, You know it and all that is in my mind. I do not know what is in Your mind, O Transcendent, All- Knowing Allaah! I have not conveyed to them except what You have commanded me to convey, namely, Worship and serve Allaah, my and your only Lord. I was a witness for You in their midst. When You caused me to die, You took over the witnessing on them as well as on all else. If You punish them, they are Your creatures; and if You forgive them, You are the Mighty, the Wise.” [Qur’an 5: 116-118]

“Those unto whom they pray [i.e., the saints] themselves seek an avenue to their Lord’s mercy, compete in coming close to Almighty Allaah, and fear His punishment. The Punishment of your Lord is certainly to be shunned.” [Qur’an 17:57]

“Have you considered al-Lat, al-‘Uzza and the third one Manat?”

Are yours the males and His the females? Is this not ridiculous? All of them are but names which you have named, following the example of your ancestors. Allaah gave no voucher for them. You follow but a guess and your own desires.” [Qur’an 53: 19-23]

Fourth Rule:

The people who associate partners with Almighty Allaah, in both belief and worship, in our own day are worse and hence more guilty than those of pre-Islamic times. For, the ancient ones used to only worship others besides Allaah in prosperity and return to genuine faith in adversity, whereas the present day associationists are constant in their unbelief, regardless of prosperity or adversity. Evidence for this is in the Qur’anic verse: “And when they ride in barks [in stormy seas] they address their prayers to Almighty Allaah in complete sincerity, but relapse into shirk (i.e. associating partners with Him) when they reach the shore.” [Qur’an 29: 65]

May the peace and blessings of Almighty Allaah be upon Muhammad, his Companions and all those who follow him until the Last Day.

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

HOW I WAS GUIDED TO TAWHEED

By Shaykh Muhammad Jameel Zainoo

Taken from The Methodology of the Saved Sect, Chapter 16, Pgs. 68-71

Source http://www.calltoislam.com/index.php?option=com_content&task=view&id=234&Itemid=26

It is the habit of the people that they label as Wahhaabi everyone who opposes their customs, belief and innovations, even if their beliefs are corrupt, in opposition to the Noble Qur’aan, the authentic narrations of the Prophet (sall-Allaahu ‘alayhi wa sallam), and especially if they call to Tawheed and supplicating to Allaah alone.

I was reading to a particular Shaykh the hadeeth of Ibn ‘Abbaas in ‘Al-Arba’een an-Nawawee’ (an-Nawawee’s Forty Hadeeth), which was the saying of the Prophet (sall-Allaahu ‘alayhi sallam): “When you ask, then ask Allaah and when you seek help, then seek from Allaah alone.” [110]

I was so amazed by the explanation of Imaam an-Nawawee when he said: “Then, if there is a need which one asks from (not dealing in the habit that his people are accustomed to) such as requesting guidance, knowledge, cure from diseases and obtaining forgiveness, then he asks his Lord these things. As for asking the creation and depending upon them, then it is blameworthy.”

So I said to the Shaykh: “This hadeeth and its explanation shows it is not permissible in seeking help from other than Allaah.” He said to me: “But it is allowed.” So I said: “What is your evidence?”

The Shaykh became annoyed and shouted angrily, saying: “Verily my aunt used to say O Shaykh Sa’ad (and he was buried in this Masjid and she used to seek help from him).” So I said to her: “O my aunt does Shaykh Sa’ad benefit you? She replied: “I call upon him, so he intercedes with Allaah for me, He then cures me.”

So I said to him: “Indeed, you are a learned man, your age has passed away in reading books and then you take your ‘aqeedah from your ignorant aunt?” He said to me: “You have Wahhaabi ideas and you have been on Umrah and brought back the books of the Wahhaabi’s.”

I did not know anything about the Wahhaabi’s, except what I had heard from the Scholars, who used to say about them: “Then, Wahhaabi’s are different from the people, they do not believe in the saints (awliyaa), their miracles and they do no love the Messenger”, and the false accusations. So I said to myself: “If the Wahhaabi’s believe in seeking help only from Allaah alone and that the only Curer is Allaah alone, then it obligatory that I find out about them.”

I asked about their gatherings and I was told that they have a place where they meet on Thursday evenings, to give lessons in Tafsir (explanation of the meaning of the Qur’aan) hadeeth and Fiqh (legal rulings), so I went to them with my children and some of the educated youth and we entered a big room and we sat waiting for the lesson. After a while and old man entered the room. He gave us Salaam and shook everyone’s hands, starting from his right, then he sat on a chair and no one stood up for him. So I said to myself: “This Shaykh is humble he did not make it necessary for people to stand up for him.”

The Shaykh began his lesson by saying: “Verily all praise is due to Allaah, we praise Him and seek His help and we seek His Forgiveness…” Until the end of the Khutbah, with which the Messenger of Allaah (sall-Allaahu ‘alayhi wa sallam) use to open his speech and sermons. Then he began to speak in Arabic and narrated hadeeth and clarified their authenticity and their reporters and he sent prayers upon the Prophet and he mentioned his name. Finally, questions directed to him were written on pieces of paper, so he answered then with proof from Qur’aan and the Sunnah.

He continued to discuss with some of those present and did not decline any questions. He said at the end of his lesson. All praise is due to Allaah that we Muslims and Salafi’s [111], some of the people say we are Wahhaabi’s and this is an insult by using nicknames and verily Allaah has prohibited us this, in His Saying: “Do not insult one another by nicknames.” [112]

In the past, they accused Imaam ash-Shaafi’ee of rafd so he refuted them saying: “If rafd is loving the family of Muhammad then the humans and jinn’s witness I am a Raafidee.”

We refute whoever insults us with ‘Wahaabi’ by the saying of one poet: “If the follower of the Prophet is a Wahaabi, then I affirm that I am a Wahaabi.” When he finished, we left with some of the youth, amazed by his knowledge and his humility and I heard one of them say: “He is truly a Shaykh.”

Meaning of Wahaabi:

The enemies of Tawheed apply the nickname ‘Wahaabi’ to every believer in the Oneness of Allaah. The word ‘Wahaabi’ is actually a ascription to Muhammad ibn ‘Abdul-Wahhaab and if they were truthful they would have said, “Muhammadi”, an ascription to his name Muhammad and Allaah has willed that Wahhaabi be an ascription to Al-Wahhaab (The Giver), which is name from the Perfect Names of Allaah.

So since Sufi is an ascription to a group who wear wool then Wahhaabi is an ascription to Al-Wahhaab (The Giver), He is Allaah, the One Who has given him the blessing to Tawheed and He strengthens whoever calls to it.

Footnotes:

[110] Hasan Saheeh – Reported by at-Tirmidhee

[111] Salafi: Those who follow the path of Salaf-us–Saalih (The pious Predecessors, i.e. The Prophet, the companions, the first three generations of Muslims and all those who follow their way) in all matters of belief, worship, dealing and manners etc.

[112] Soorah al-Hujuraat, Aayah 11

Advertisements

One thought on “Tawheed”

A penny for your thoughts...

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s