Definition of Tawheed and its Types |1|
Linguistically,
Tawheed is the infinitive of the verb ‘Wahhada’ (past tense),
‘Yuwahhidu’ (present tense), i.e. to make something one; and this cannot
be achieved except by negation and confirmation: The negation of that
rule for anything except that which is declared to be one and
confirmation of it for that thing.
So we say for example: Tawheed is not achieved by a person until he
testifies that none is worthy of worship except Allah and he rejects the
right of any other besides Allah, Almighty, All-Powerful to be
worshipped and he confirms it for Allah, Alone. This is because mere
negation means complete denial while absolute confirmation does not
prevent another being included in that designation. So if you said for
example: So-and-so is standing, you have in this case confirmed that he
is standing, but you have not declared him to be the only one standing,
as if you said: There is no one standing except Zaid, in that case, you
would have declared Zaid to be the only one standing, since you had
negated anyone besides him standing. This is the achievement of true
Tawheed, that is to say that Tawheed is not Tawheed unless it includes
negation and confirmation.
The types of Tawheed regarding Allah, the Almighty, the All-Powerful
are all included in a general definition, which is: The Oneness of
Allah, the Most Glorified, the Most High in what is unique to Him. And
according to what the scholars have said, they are three:
1. Tawheed ar-Rububiyyah (The Oneness of Allah in matters of Lordship).
2. Tawheed al-Uluhiyyah (The Oneness of Allah in matters related to divinity).
3. Tawheed al-Asma’ was-Sifat (The Oneness of Allah in His Names and Divine Attributes).
They have come to know this by investigation, research, and by
examining the (Qur’anic) Verses and Ahadeeth; and they have found that
Tawheed does not fall outside these three types, and so they have
classified Tawheed into three categories:
1. Tawheed ar-Rububiyyah, and that is: Affirming the Oneness of Allah,
the Most Glorified, the Most High in creation, dominion and organizing (
the affairs of the universe) and the detailed explanation of that is:
Firstly: Regarding the affirmation of the Oneness of Allah, the Most
High in creation, it is Allah Alone Who is the Creator, and there is no
creator besides Him; Allah, the Most High says:
هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ ۚ لَا إِلَٰهَ إِلَّا هُوَ ۖ
“Is there any other creator other than Allah who provides for you
from the sky (rain) and the earth? La ilaha illa Huwa (none has the
right to be worshipped but He).”
[Surah Fatir 35:3]
So Allah, the Most High, Alone is the Creator and He decreed all
things and arranged them in due proportion. His creation includes all
that result from what He has done as well as what His creatures do. This
is why it is a part of complete belief in Qadar (the Divine Decree) to
believe in Allah, the Most High is the Creator of the deeds of His
worshippers, as Allah, the Most High says:
أَفَمَنْ يَخْلُقُ كَمَنْ لَا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
“Is then He, Who creates as one who creates not? Will you not then remember?”
[Surah An-Nahl 16:17]
This means that creature’s deed is one of his attributes, and the
worshipper is created by Allah, and the creator of a thing is also the
creator of its attributes. Another aspect of this is that the deed of
the worshipper takes place by an absolutely certain will and complete
ability; and both the will and the ability are creations of Allah, the
Almighty, the All-Powerful, and the Creator of the complete cause is the
Creator of the effect.
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
“While Allah has created you and what you make.”
[Surah As-Saffat 37:96]
If it was said: How can we reconcile declaring the Oneness of Allah,
the Almighty, the All-Powerful in creation, when creation may be
confirmed for other than Allah, as proved by the Words of Allah, the
Most High:
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
“So, Blessed is Allah, the Best of creators.”
[Surah Al-Mu’minun 23:14]
And the words of the Prophet صلى الله عليه وسلم regarding those who make pictures (of living things):
يقال لهم: أحيوا ما خلقتم
“It will be said to them: Give life to that which you have created.”
[Reported by Imam al-Bukhari in the Book of Sales, in the Chapter of
Business Transactions, regarding what it is hated for men and women to
wear (2105) and by Imam Muslim in the Book of Clothing, in the Chapter
of Prohibition of Making Pictures of Animals (2106) (96)]
The answer to this is that others do not create as Allah does, for it
is impossible for them to bring something into being from nothing, or
to give life to the dead. So, they only change the characteristics of
something which is a creation of Allah, the Almighty, the All-Powerful.
Therefore the artist for example, when he makes an image, he does not
create anything; he only changes something into something else, such as
when he changes clay into the shape of a bird or the shape of a camel,
and such as when he transforms a blank canvas with paints into a colored
picture. The materials are created by Allah, and the blank paper is
created by Allah, the Almighty, the All-Powerful.
This is the difference between affirming creation which is attributed
to Allah, and affirming creation which is attributed to created beings.
Accordingly, Allah, the Most Glorified, the Most High is Alone in His
creating, which is unique to Him.
Secondly: Affirming the Oneness of Allah, the Most High in matters of
dominion Allah, Alone is the Owner (of all things), as He, the Most
High says:
تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
“Blessed is He in Whose Hand is the dominion; and He is Able to do all things.”
[Surah Al-Mulk 67:1]
And He, the Most High says:
قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ
“Say: In Whose Hand is the sovereignty of everything (i.e. treasures
of everything)? And He protects (all), while against Whom there is no
protector (i.e. if Allah saves anyone, none can punish or harm him; and
if Allah punishes or harms anyone, none can save him).”
[Surah Al-Mu’minun 23:88]
And the Owner of the unlimited, universal and comprehensive dominion
is Allah, the Most Glorified, the Most High, Alone. Ascribing dominion
to other than Him is a secondary ascription, and Allah, the Almighty,
the All-Powerful has affirmed ownership for other than Him, as in His
Words:
أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ
“or (from that) whereof you hold the keys.”
[Surah An-Noor 24:61]
And in His Words:
إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ
“Except from their wives or (the slaves) that their right hands possess,”
[Surah Al-Mu’minun 23:6]
And there are other evidences which proves that others besides Allah
may have ownership or dominion. But this ownership is not like that of
Allah, the Almighty, the All-Powerful, for that is a restricted and
limited ownership, a restricted ownership which is not comprehensive:
Thus, the house which Zaid owns is not owned by ‘Amr and the house which
‘Amr owns is not owned by Zaid. Also, this ownership is limited, since a
person may not dispose of what he owns except in the manner permitted
to him by Allah, and this is why the Prophet صلى الله عليه وسلم forbade
wasting money and Allah, the Most Blessed, the Most High says:
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا
“And give not unto the foolish your property which Allah has made a means of support for you.”
[Surah An-Nisa 4:5]
And this proves that the ownership of mankind is a restricted and
limited type of ownership, as opposed to the Ownership of Allah, the
Most Glorified, the Most High, which is a universal, comprehensive and
unrestricted ownership: Allah, the Most Glorified, the Most High does
what He wills, and He is not asked about what He does, but they
(mankind) will be asked.
Thirdly: The maintenance (of the affairs of the universe): Allah, the
Almighty, the All-Powerful is Alone in disposing the affairs of
creation, for it is He Who arranges the affairs of the created beings
and the heavens and the earth, as Allah, the Most Glorified, the Most
High says:
أَلَا لَهُ الْخَلْقُ وَالْأَمْرُ ۗ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ
“Surely, His is the creation and commandment. Blessed is Allah, the Lord of the ‘Alamin (mankind, jinn and all that exist)!
[Surah Al-A’raf 7:54]
This control is comprehensive and none besides Allah can intervene in
it, nor can anyone prevent it, while the control which some of created
beings possess, such as the control which makind exercises over his
wealth, his children, his servants and the like is strained, limited and
restricted, it is not unlimited.
So it is apparent from this the truth and correctness of our
statement that Tawheed ar-Rububiyyah is the affirmation of the Oneness
of Allah in creation, dominion and control (of the universe).
Definition of Tawheed and its Types |2|
Continuation from part 1…
2. Tawheed al-Uluhiyyah, which is to affirm the Oneness of Allah, the
Most Glorified, the Most High in matters of worship, meaning that a
person may not worship or seek to draw nearer to any one besides Allah,
worshipping him or drawing nearer to him as he would worship Allah, the
Most High.
It was in this area of Tawheed that the polytheists went astray,
those whom the Prophet صلى الله عليه وسلم fought, those whose blood were
lawful to him, as well as the appropriation of their property, land,
homes, and the capture of their women and children. This (i.e. Tawheed
al-Uluhiyyah) is what (all of) the Messengers were sent with and what
was revealed in (all of) the Scriptures, along with the other two types:
Tawheed ar-Rububiyyah and Tawheed al-Asma’ was-Sifat. But in most
cases, the Messengers were involved in reforming their people in this
type of Tawheed, Tawheed al-Uluhiyyah. This is because a human being
must not direct any kind of worship to other than Allah, the Most
Glorified, Most High, neither to an angel close (to Allah) nor to a
Messenger sent (by Allah) nor to a righteous ‘wali’ (a friend of Allah)
nor to any created being. Worship is not valid unless it is directed to
Allah, the Almighty, the All-Powerful and whoever violates this Tawheed,
is a Mushrik (polytheist, pagan) and even though he is a disbeliever,
yet he affirms Tawheed ar-Rububiyyah and Tawheed al-Asma’ was-Sifat.
So, if a person believed in Allah, the Most Glorified, the Most High
is the Creator, the Only Owner, the Disposer of all affairs and that He,
the Most Glorified, the Most High has the sole right to His Names and
Attributes, but he worshipped another besides Allah, his affirmation of
Tawheed ar-Rububiyyah and Tawheed al-Asma’ was-Sifat would not benefit
him. Let us suppose that a man totally affirms belief in Tawheed
ar-Rububiyyah and Tawheed al-Asma’ was-Sifat, but he went to a grave,
and worshipped its inhabitant or made an oath to him in order to draw
closer to him, then he would be a Mushrik and a disbeliever and he would
dwell in the Hell-Fire forever; Allah, the Most Blessed, the Most High
says:
إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ
الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ
"Verily, whosoever sets up partners (in worship) with Allah, then
Allah has forbidden Paradise to him, and the Fire will be his abode. And
for the Zalimun (polytheists and wrongdoers) there are no helpers.”
[Surath Al-Ma’idah 5:72]
It is well known to all who read the Book of Allah, the Almighty, the
All-Powerful that the polytheists the Prophet صلى الله عليه وسلم fought
against, whose blood he permitted, whose property he allowed the
appropriation of, and whose women and children he permitted as captives,
and whose sheep he allowed to be taken from their lands, these people
used to affirm that Allah, Alone is the Lord and Creator and they did
not doubt that, but because they used to worship others besides Him,
they became thereby polytheists whose blood it was permissible to spill
and whose property it was permissible to appropriate.
Definition of Tawheed and its Types |End|
Continuation from part 2..
3. Tawheed Al-Asma’ was-Sifat,
which is to affirm the Oneness of Allah, the Most Glorified, the Most
High in the Names by which He has called Himself and the Attributes with
which He has described Himself in His Book, or upon the tongue of His
Messenger صلى اللهةعليه وسلم. This means affirming what Allah has
affirmed without distorting the meaning, without denial, without trying
to explain how and without comparison. So, it is essential to believe in
the Names of Allah used for Himself and in the Attributes with which He
described Himself in truth, without allegory, without trying to explain
how, and without resorting to comparison.
It was this type of Tawheed in which groups among this nation from the
people of Qiblah who claim allegiance to Islam went astray in numerous
ways, including those who were excessive in negation and Tanzih (denial
of anthropomorphic elements from the concept of deity) in a manner which
removed them from the pale of Islam. Among these people are those who
are moderate, and among them are those who are close to Ahlus-Sunnah,
but the way of the Salaf in thisntype of Tawheed is to call Allah by the
Names by which He has called Himself and to describe Him as He has
described Himself in a true manner, not by distorting the meaning, or
denying it, without trying to explain how and without comparison.
An example of this is that Allah, the Most Glorified, the Most High has
described Himself as Al-Hayy (the Ever-Living), Al-Qayyum (the One Who
sustains and protects) and so we must believe that Al-Hayy is one of the
Names of Allah, the Most High and we must believe what is implied by
this Name, such as the Attribute of complete Life which was not preceded
by nonexistence, and which is not followed by passing away.
Allah
has described Himself as As-Sami’ (the All-Hearing) and so we must
believe that As-Sami’ is one of the Names of Allah, the Most Glorified,
the Most High and that Hearing is one of His Attributes, and that He
hears is a ruling necessitated by that Name and that Attribute, because a
hearer without hearing or hearing without perceiving that which is
audible is something impossible, and based upon this one must draw one’s
conclusion.
Another example: Allah, the Most High says:
وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ
وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ
يَشَاءُ
“The Jews say: ‘Allah’s Hand is tied up (i.e. He does not give and spend
of His Bounty).’ Be their hands tied up and be they accursed for what
they uttered. Nay, both His Hands are widely outstretched. He spends (of
His Bounty) as He wills.”
[Surah Al-Ma'idah 5:64]
And here Allah says:
بَلْ يَدَاهُ مَبْسُوطَتَان
“Nay, both His Hands are widely outstretched.”
So, He has confirmed for Himself that He has two Hands, described as
outstretched, which means bountiful in giving. So, we must believe that
Allah, the Most High has two Hands which are outstretched in Giving and
Grace. However, we must try not to envision them in our hearts, nor
attempt by spoken words to explain how those Hands are, nor to compare
them with the hands of created beings, for Allah, the Most Glorified,
the Most High says:
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
“There is nothing like Him, and He is the All-Hearer, the All-Seer.”
[Surah Ash-Shura 42:11]
He, the Most High says:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا
بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا
بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى
اللَّهِ مَا لَا تَعْلَمُونَ
“ Say (O Muhammad صلى الله عليه وسلم): ”(But) the things that my Lord
has indeed forbidden are Al-Fawahish (great evil sins, every kind of
unlawful sexual intercourse, etc.) whether committed openly or secretly,
sins (of all kinds), unrighteous oppression, joining partners (in
worship) with Allah for which He has given no authority, and saying
things about Allah of which you have no knowledge.“
[Surah Al-A'raf 7:33]
He, the Almighty, the All-Powerful says:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ
وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا
” And follow not (O man i.e., say not, or do not or witness not, etc.)
that of which you have no knowledge (e.g. one’s saying: “I have seen,”
while in fact he has not seen, or “I have heard,” while he has not
heard). Verily! The hearing, and the sight, and the heart, of each of
those you will be questioned (by Allah).“
[Surah Al-Isra’ 17:36]
So, whoever compares these two Hands with the hands of created beings,
then he has indeed belied the Words of Allah, the Most High:
لَيْسَ كَمِثْلِهِ شَيْءٌ
"There is nothing like unto Him.”
[Surah Ash-Shura 42:11]
And such person has disobeyed the Words of Allah, the Most High:
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ
“So put not forward similitudes for Allah (as there is nothing similar
to Him, nor does He resembles anything).”
[Surah An-Nahl 16:74]
Whoever described them and said that they are defined in a certain
manner, whatever it might be, he has said something about Allah which he
knows not, and followed that of which he has no knowledge of.
We
present another example regarding the Attributes, which is Allah’s
Istawa (Ascension) over His Throne, for Allah, the Most High has
confirmed for Himself that He has ascended over the Throne in seven
places in His Book, in all of them using the Word:
اسْتَوَىٰ
“Istawa.”
And the Words:
عَلَى الْعَرْشِ
“over the Throne.”
If we refer to the Arabic language, we find that when Istawa is
mentioned with 'Ala it implies only ascension and elevation. So, the
meaning of the Words of Him, the Most High:
الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
“The Most Gracious (Allah) rose over (Istawa) the (Mighty) Throne (in a
manner that suits His Majesty).”
[Surah Ta-Ha 20:5]
And other similar Verses, is that He ascended over His Throne in a
particular manner - unlike common elevation - over all creation, and
this elevation is confirmed for Allah, the Most High in truth and He is
Above His Throne in a manner which befits Him, the Almighty, the
All-Powerful. This does not resemble the rising up of a person on his
bed or his mounting cattle or his boarding ship, which Allah has
mentioned in His Words:
وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ
لِتَسْتَوُوا عَلَىٰ ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا
اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا
هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنْقَلِبُونَ
“and has appointed for you ships and cattle on which you ride, In order
that you may mount firmly on their backs, and then may remember the
Favour of your Lord when you mount thereon, and say: "Glory to Him who
has subjected this to us, and we could never have it (by our efforts).
And verily, to Our Lord we indeed are to return!”
[Surah Az-Zukhruf 43:12-14]
So, the Istawa of created beings cannot resemble the Istawa of Allah
over His Throne, because there is nothing like Allah.
And those who said that the meaning of:
اسْتَوَىٰ عَلَى الْعَرْشِ
“Istawa over the Throne.”
[Surah Al-A'raf 7:54]
is Istawla (to conquer, to take possession of something) over the Throne
are in great error, because this is a distortion of the Words from
their true meaning, and it contradicts what was agreed upon by the
Companions, may Allah be pleased with them, and those who faithfully
followed them.
Additionally such claim necessitates ideas
that are false, and it is not possible for a believer to say something
about Allah which is based upon a false premise. The Noble Qur'an was
revealed in the Arabic language without doubt, as Allah, the Most
Glorified, the Most High says:
إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ
“Verily, We have made it a Qur'an in Arabic that you may be able to
understand (its meanings and its admonitions).”
[Surah Az-Zukhruf 43:3]
And the wording: Istawa over such and such necessitates the meaning
'ascended and established over’ in the Arabic language; indeed, its
meaning corresponds to the wording. So, the meaning of Istawa over the
Throne is that He ascended over it in a special manner befitting His
Majesty and Greatness. So, if Istawa was explained as meaning Istawla,
it would distort the meaning of the words transforming the meaning which
is proven by the language of the Qur'an, which is ascension, and also
confirms that any other meaning is invalid.
Also, the Salaf
and those who followed them faithfully are all agreed upon this meaning,
since not a single letter has been related from them which contradicts
this meaning. When the wording is reported in the Qur'an and the Sunnah
and no explanation contradicting the apparent meaning has been reported
from the Salaf, then the basic principle is that they left it with its
apparent meaning and they believed in what it proves.
If a person said: Has any clear wording been reported from the Salaf
which shows that they explained Istawa as meaning ascended? We say: Yes,
it has been reported thus from the Salaf, but even supposing that no
clear statement had been reported from them, the basic principle which
has been proved by the wording of the Noble Qur'an and the Prophetic
Sunnah is that it remains upon the meaning necessitated by the Arabic
language. So, the confirmation of the Salaf will be in accord with this
meaning. As for the false premises necessitated by explaining Istawa to
mean Istawla they are:
1. That the Throne before the creation of the heavens and the earth was
not in Allah’s possession, because Allah, the Most High says:
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي
سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْش
“Indeed, your Lord is Allah, Who created the heavens and the earth in
Six Days, and then He rose over (Istawa) the Throne (really in a manner
that suits His Majesty).”
[Surah Al-A'raf 7:54]
According to this view, Allah would not be in possession of the Throne
before the creation of the heavens and the earth, nor when the heavens
and the earth were created.
2. That the interpretation by our saying is correct, that Allah ascended
over the earth and He ascended over something else among His creatures
(rather than the Throne) and this is, without a doubt and without
question a false meaning which does not befit Allah, the Almighty, the
All-Powerful.
3. That it is a distortion of the meaning of the words.
4. That it contradicts the consensus of the righteous Salaf, may Allah
be pleased with them.
So, to summarize this type of Tawheed - Tawheed Al-Asma’ was-Sifat, it
is an obligation for us to affirm for Allah the Names and Attributes He
confirms for Himself, or which His Messenger صلى الله عليه وسلم confirms
for Him in reality, without distortion, without negation, without
explaining the how of it and without comparison.
End.
-Shaykh Muhammad Ibn Salih al-'Uthaymeen rahimahuLlah, Fatawa Arkanul-Islam.
