What is Tawheed?

[TavhidMarkazi]

The word Tawheed has by the grace of Allaah, become a word which is well known amongst the Muslims of today. But do we really know the reality of this word?

'What is tawheed?' you ask any Muslim 'Is it the oneness of Allaah?' he would reply 'What's that?' You ask again. 'I'm not too sure' he would say. This is the kind of scenario which the Muslims are involved in, and what a sad state of affairs it is when we cannot even explain the basics of our religion to those around us.

Some of us are so dedicated to completing our studies, that we engross ourselves in the textbooks for hours. Others of us love the western culture and lifestyle so much, that we can mimic and relay the words of non-Muslims to such an extent that we even start to quote chapter and verse from the latest Hollywood blockbuster! Yet upon being asked 'What is Tawheed? ' our tongues fall silent.

The cure for ignorance is knowledge, and in order to cure ourselves we have to take time-out to learn about this beautiful religion, even if it means reading articles such as this!

It is true that tawheed is simply the oneness of Allaah, yet at the same time it is something which is so vividly explained in our religion, that it is a life long quest for knowledge. The detailed nature of tawheed is something which unfortunately, is not known by the majority of the Muslims and this is why you find many Muslims saying that Christianity and Judaism, like Islam, are monotheistic religions. Yet if these Muslims were to truly learn about Islam they would discover that religions such as Christianity and Judaism are forms of idol-worship, which are far from being similar to Islam.

to be continued insha'Allaah...

[TavhidMarkazi]

The Reality of Tawheed

Linguistically the word tawheed means unification (to make something one). However Islamically it is in reference to Allaah being singled out alone, in all that is particular to him. The opposite of tawheed is 'Shirk' which is to associate partners with Allaah by giving that which belongs to him, to others.

Traditionally tawheed has been divided into three categories which help us to understand why Allaah alone deserves to be singled out for worship. The division of tawheed into these three categories was something which was not done by the prophet of Allaah (saws) or any of his companions. So is this something new that has been introduced into the religion (bida -innovation)? The answer to this is no, because we find that the basis of these three categories are to be found in the verses of the Qur'aan, hadeeth [authenticated reports] of the prophet (saws) and the statements of his companions.

The necessity for dividing up tawheed into three categories first came about during the early days of Islam. After the death of the prophet (saws) Islam spread like wildfire and before long the empires of Africa, Byzantium, Persia and India all fell under Muslim rule. Many people from these areas became Muslims. However some of these converts to Islam also carried with them some of their old pagan beliefs. This caused much confusion amongst people, and the simple belief of Islam which the people had accepted, started to become clouded. The task of opposing these new thoughts and ideas which were becoming prevalent, fell upon the shoulders of the Muslim scholars, who rose to meet this challenge intellectually. Amongst the first people to divide tawheed into three categories was the famous scholar of Iraq, Abu Haneefah.

Before mentioning what these three categories are, it has to be stressed that the concept of tawheed is in no way similar to the Christian concept of trinity except the fact that they both begin with the letter 'T'!! The division of tawheed does not divide Allaah up into three separate parts (as does trinity), but rather it helps us to understand as to how our Creator is unique and alone in being singled out for worship and reverence. Unfortunately there are some Christians today who seem to forget this fact and continue to spread lies about the meaning of the tawheed of Allaah.

[TavhidMarkazi]

The Unity of Allaah's Lordship

This first category of tawheed is known as tawheed-ur Ruboobeeyah or the unity of Allaah's lordship. Through this we understand that it is Allaah who alone created the universe which is why one of his divine names is AlKhaliq (the Creator). Through this we know that it is Allaah alone who controls the universe and allows things to happen. This is why Allaah refers to himself in the Qur'aan as AI-Malik (The Owner of the universe). Hence when something happens, it only happens with the permission of Allaah:

"And no calamity strikes except with the permission of Allaah"
(Surah At-Taghabun 64:11)

The prophet Muhammed (sallallahu 'alaihi wa sallam) further elaborated on this concept of Allaah's control over the universe by saying: "Be aware that if the whole of mankind gathered together in order to do something to help you they would only be able to do something for you which Allaah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allaah had already written to happen to you". [At-Tirmidhee]

We know that another name, which Allaah chooses to call himself by, is Ar-Razzaq (the Sustainer). It is Allaah who provides us with our food, shelter, clothing, families and friends. When our crops seem to be dying and there is not a cloud in sight, it is Allaah who sends down His rain from the skies and sustains us.

"Allaah created all things and He is the agent upon which all things depend"
(Surah Az-Zumar 39:62)

From this you would expect that people would turn back to Allaah for good or bad fortune. However this is not the case. Today we find people relying on all kinds of good luck charms[Such as four-leaf clovers, rabbits paws and horseshoes.], which they believe will bring them good fortune and ward off evil.

Unfortunately, this selfish act of turning away from the favours of Allaah has hit the Muslims hard, we find in many of our societies that the Muslims believe in all kinds of superstitions and good luck charms such as the Tawees (amulet). These practices have absolutely no basis whatsoever in Islam, but rather the prophet (saws) warned us by saying: "Whosoever brings something new into Islam, something which does not belong to it, will have it rejected".[Bukhari ( Eng. Trans Vol .3 pp 535 No. 861 ) and Muslim Eng Trans Vol. 3 pp 931 No 4266]

[TavhidMarkazi]

The Unity of Allaah's names and Attributes

This category of tawheed is known as Tawheed-al-Asma Wa-Siffaat or the unity of Allaah's name and attributes. Allaah says in the Qur'aan:

"Allaah there is no god but be. To Him belong the most beautiful names"
(Surah Ta-Ha 20:8)

This category of tawheed helps us to understand who our Creator is through His Names and Attributes. Through His Names and Attributes we know that Allaah is far beyond our imagination and bears no resemblance to human beings. In fact it is this principle which makes Islam unique from all the other religions on the face of this earth. Allaah says in the Qur'aan:

"There is nothing like Him and He hears and sees all things"
(Surah Ash-Shura 42:11)

It is in this verse that a distinction is made between those who truly worship their Creator and those who worship the creation. The most prominent example of this is that of the Christians. They claim that Jesus (as) was God, this negates the Tawheed of Allaah's Names and Attributes because it degrades the Creator (whom the Christians say was Jesus) to the level of human beings and gives Him those weaknesses which humans possess. It is known from the bible that Jesus ate, drank, felt tired, slept and did all the things which normal humans do. So how is it right for the Christians to say that god lowered himself to the level of humans? As Muslims we say 'Allaah is above such imperfection' (subhanAllaah) and rather it is us weak humans who need to turn to this perfect lord and Creator.

[Royal]

Assalomu alaykom

TavhidMarkazi,

Kech kuni shu togrisida bir kitobni bir chetiga kozim tushib qoldi lekin hali qolimga olsihga vaqt bolmadi.

Tushunishimcha bu ozbekchada :

Sozlarni va harflarni Talaffuzini yani Qiroatni togrilash togrisida

[TavhidMarkazi]

The Unity of Allaah's Worship

This part of tawheed is known as tawheed-al-eebadah or the unity of Allaah's worship. It is this aspect of tawheed which it could be said is the most important. It is through this that we learn how to worship our Creator alone. Allaah is not the kind of god who does not respond or hear your calls. He is not the kind of god who needs some sort of middleman to take our prayers up to Him. Rather Allaah says:

"And your lord said : Call on me and I will answer you"
(Surah Ghafir 40:60)

There is nothing to prevent a person from calling directly upon Allaah and asking for His help and forgiveness. Unfortunately this is violated by most of mankind who believe that other men can intercede for them and even grant them forgiveness because of their apparent special status! An example of this is the Catholic religion which holds that the celibate priests are more purer then normal people. This allows for them to then hear the confessions of people's sins and subsequently grant them forgiveness. It is this kind of behaviour which takes a person away from the worship of Allaah to the worship of man.

As Muslims we too should be careful of this, because it seems that many of our brothers and sisters are indulging in this kind of evil and are not even aware of it. How many Muslims are there today who call upon others besides Allaah? We find that in countries such as Pakistan and India there are millions of Muslims who go to the graves of 'saints' and ask them for children, wealth, fame and more sadly, forgiveness. What makes this more ironic is the fact that many of these Muslims pray five times a day, and in every rakat (unit) of their prayer they say the following to their Creator:

"You alone do we worship and You alone do we seek help from"
(Surah Al-Fatiha 1:4)

Learning about the tawheed of Allaah is the most important thing for the whole of humanity. For if we learn how to trust and worship our Creator with sincerity, then -and only then- will we escape from the slavery and captivity of this life. By worshipping Allaah alone does a man achieve true peace and success. This is the reason why when the adhaan is called, the muezzin says "Haya alal Falaa" (come to success). And we ask Allaah to make us amongst those who go to this success. Ameen

[Akhee-Abdullah]

Tavhidmarkazi-Subhanallah, and al-hamdulillah this post of yours is really good and full of knowledge. Actually, this post really befits your name-tavhidmarkazi.

I had this idea-can you keep on posting all tawheed related topics in sequence & only in this post so that reader won't get confused what to read first, but comes straight to this section and learns the foundations of the deen from A to Z. I mean, you could make this post like a book on tawheed with an introduction, body and conclusion.

I think it would be very beneficial, after finishing the fundamentals of tawheed, to post every day or every other day on the topics like "Whoever Fulfilled the Requirements of Tawheed Will Enter Paradise Without a Reckoning," "Fear of Shirk," "Intercession," and etc.




Regards,
reader.

[Akhee-Abdullah]

AN ITRODUCTION TO TAWHEED AND ITS DIVISIONS


Prepared by Maaz Qureshi


The Division of Tawheed into two types:

Al-’Allaamah ’Abdur-Rahmaan Ibn Hasan (d.1285H) said:

"Tawheed is of two types: Tawheed of knowledge (ma’rifa)and affirmation (ihbaat) and it is the Tawheed of Ruboobiyyah (Lordship) and Asmaa was-Sifaat (the Names and Attributes of Allaah).

Then there is the Tawheed in actions (talab) and intentions (qasd) and it is the Tawheed of Uloohiyyah (divinity) and ’ibaadah (worship)." [1]

Imaam Ibnul-Qayyim al-Jawziyyah (d.751H) said:

"As for the Tawheed which the Messengers called to and which was revealed in the Books, then it is of two types: Tawheed in knowledge and affirmation (al-ma’rifah wal-ithbaat) and Tawheed in actions and intentions (at-talab wal-qasd)."

So the first thing is the affirmation of the reality of the essence of Allaah the Exalted and His Attributes and His Actions and His Names, and what He spoke in His Books, and what He spoke to whomever He wished from amongst His servants. It is also the affirmation of the comprehensiveness of His Predestination (qadaa) and His Pre-Decree (qadar) and His Wisdom (hikmah). Indeed the Qur’aan has clarified this in an open declaration as is found in the beginning of Sooratul-Hadeed, and Soorah Taa Haa; and towards the end of al-Hashr and in the beginning of as-Sajdah, and in the beginning of Aali-’Imraan and in all of Sooratul-Ikhlaas, and in other than them.

The second type is what is demonstrated in Sooratul-Kaafiroon and in the statement of Allaah the Exalted:

"Say: O People of the Book! Come to a word between us and you that we will not worship anyone besides Allaah and we will not associate anything with Him and we will not take each other as lords besides Allaah. So if they turn away, say: Bear witness that we are Muslims." [Soorah Aali-’Imraan 3:64]

This can also be seen at the beginning of Soorah Tanzeelul-Kitaab and at its end. It is also contained in the beginning, middle and end of Sooratul-Mu‘minoon. It is also at the beginning of Sooratul-A’raaf and at its end; and in most of Sooratul-An’aam and in the great majority of the Soorahs (chapters) of the Qur’aan. Rather, it is in every soorah of the Qur’aan. So it demonstrates the two types of Tawheed, testifies to it and calls to it.

So verily the Qur’aan consists of either, information (akhbaar) about Allaah and His Names and His Attributes and His Actions and His Statements - so it is the Tawheed of knowledge (’ilm) and information (akhbaar). Or the Qur’aan consists of calling the servants of Allaah to His Oneness and not associating partners with Him, and leaving off whatever is worshipped besides Him. So this is Tawheed of intentions (iraadah) and actions (talab). Or the Qur’aan consists of ordering and prohibiting and the obligation of obeying His commands and prohibitions. So these are the rights of Tawheed and its completion. Or the Qur’aan informs of the nobility of the people of Tawheed and what is done to them in the world and how they will be honoured due to it in the Hereafter, so it is the reward of Tawheed. Or the Qur’aan consists of information about the people of Shirk and what was by them in the world and what they shall receive of exemplary punishment and torment, so this is the recompense of those who leave from the rule of Tawheed. So all of the Qur’aan deals with Tawheed and its rights and its rewards and with the affair of Shirk and its people and their recompense." [2]

Shaykhul-Islaam Ibn Taymiyyah (d.728H) said:

"Indeed the Tawheed which the Messengers came with includes affirmation of the divinity (uloohiyyah) of Allaah alone. It includes testifying that there is no true deity worthy of worship besides Allaah, none except Him is to be worshipped, and none is relied upon except Him, no alliance is made except to Him and no enemies are developed except His, and nothing is done except with His permission. So due to that, it is necessary to affirm what He has affirmed for Himself from names and attributes. Allaah the Exalted says:

"And your God is one God. There is no true deity besides Him. The Most Merciful, the Bestower of Mercy." [Sooratul-Baqarah 2:163]

Allaah said:

"Do not take two gods. He is only one God, so fear Him." [Sooratun-Nahl 16:51]

Allaah the Exalted said:

"Whoever calls upon another deity along with Allaah, then he has no proof for it. So verily his reckoning will be with his Lord. Indeed the disbelievers will not succeed." [Sooratul-Mu‘minoon 23:117]

And Allaah the Exalted said:

"And ask those whom we sent before you from our messengers, did We make any deities to be worshipped besides the Most Merciful." [Sooratuz-Zukhruf 43:45]

So Allaah has informed that every prophet from amongst the Prophets called the people o the worship of Allaah alone, without any associates. And Allaah said:

"Indeed there is an excellent example for you in Ibraaheem and those who were with him, when they said to the people: Verily we are free from what you worship besides Allaah. We have rejected you, and there has developed between us and you, hostility and hatred forever - until you believe in Allaah alone." [Sooratul-Mumtahinah 60:4]

And Allaah said about the polytheists:

"Verily it is said to them: There is no deity worthy of worship besides Allaah, then they become arrogant. And they say: Are we to abandon our deities for a mad poet?" [Sooratus-Saaffaat 37:35-36]

So this is found in many places in the Qur’aan." [3]



THE DIVISION OF TAWHEED INTO THREE CATEGORIES:

Shaykh Saalih Ibn Sa’d as-Suhaymee says:

"Linguistically, Tawheed means oneness, and its religious meaning is to single out Allaah in worship. And Tawheed is divided into three categories: [I] Tawheedur-Ruboobiyyah (The Oneness of Allaah in His Lordship) [ii] Tawheedul-Uloohiyyah (The Oneness of Allaah in His Divinity) [iii] and Tawheedul-Asmaa was-Sifaat (The Oneness of Allaah in His Names and Attributes)." [4]



TAWHEEDUR-RUBOOBIYYAH:
Shaykh Saalih as-Suhaymee says:

"It is the Tawheed of Allaah in His actions such as creating and providing sustenance, and giving life or death, and supreme authority and planning. The meaning here, is to believe that Allaah the Glorified and Exalted is the Creator, and the Sustainer, and the Master, and the Governor, and the Planner of everything. None can change what He has predestined and none can alter His decision. From the proofs of Tawheedur-Ruboobiyyah is the statement of Allaah the Exalted:

"Verily your Lord is Allaah, who created the heavens and the earth in six days, then He ascended above the Throne. He covers the night with the day, chasing it rapidly. And He created the Sun and the Moon and the Stars, which are subjected to His command. Indeed His is the creation and the command. Blessed is Allaah, Lord of the Worlds." [Sooratul-A’raaf 7:54]

Indeed this category of Tawheed was accepted by the early polytheists, but this acceptance did not enter them into Islaam, due to the absence of its necessary requisite, and it is Tawheedul-Uloohiyyah. Allaah the Exalted said:

"And if you ask them who created the heavens and the earth, they will say: They were created by the All-Mighty (al-’Azeez), the All-Knowing (al-’Aleem)." [Sooratuz-Zukhruf 43:9]

Allaah the Exalted says:

"And if you ask them who created them, they will say: Allaah. So how are they deluded?" [Sooratuz-Zukhruf 43:87]

So the proofs concerning Lordship (ruboobiyyah) of the Creator - the Glorified and Exalted - cannot be counted, its textual and intellectual proofs are innumerable. So the creation is proof of the existence of the creator and the product is proof of the existence of the producer. So the product does not bring itself into existence, rather it is undoubtedly Allaah - the Glorified and Exalted - who brings things into existence. Allaah the Exalted said:

"Were they created by nothing? Or were they themselves the creators?" [Sooratut-Toor 52:35]

And Allaah the Exalted says:

"And in the earth and in their own selves are signs for those who are certain. So will you not see? And in the skies is your sustenance and whatever you have been promised." [Sooratudh-Dhaariyaat 51:20-22]

And there is other than them from the texts which show the completeness of His - the Blessed and Exalted - power.

‘And in everything is a sign,

Showing that it is one.’" [5]



TAWHEEDUL-ULOOHIYYAH:

Shaykh Saalih as-Suhaymee says:

"It is the Tawheed in the actions of the servants for which they were created and for the sake of which they exist, such as Prayer (salaah), and fasting (sawm), and sacrifice (dhabh), and taking oaths (nadhr), and seeking aid (istghaathah) and other than these from the types of worship. Tawheedul-Uloohiyyah means to make all of the various types of worship for Allaah alone without any associate. So none besides Him, from His creation, is to be called upon, whether he be a successive king, or a sent prophet. So whoever makes something from these for other than Allaah, then he is a pagan disbeliever, as Allaah the Blessed and Exalted says:

"Say: Verily my Prayer and my Sacrifice, and my Living and my Dying are for Allaah, Lord of the Worlds. He has no partners, and that is what I command you with, and I am the first of the Muslims." [Sooratul-An’aam 8:162-163]

And Allaah the Exalted says:

"Whoever calls upon another deity besides Allaah, then he has no proof for it. So verily his reckoning is only with His Lord. Verily the disbelievers shall not succeed." [Sooratul-Mu‘minoon 23:117]" [6]



A POINT OF BENEFIT:

Shaykhul-Islaam Ibn Taymiyyah (d.728H) says:

"The meaning of Tawheed is not Tawheedur-Ruboobiyyah only - and that is the belief that Allaah alone is the Creator of the world - as some of the people of kalaam (theological rhetoric) and tasawwuf think. So they think that if they affirm that - along with its proofs - then they have affirmed the objective of Tawheed! They believe that if they testify to this and become engrossed in it, then they have become engrossed in the objective of Tawheed. So if a man affirms the Attributes of Allaah the Exalted, which He deserves, and negates everything that must be negated from Him and affirmed that He alone is the Creator of everything - he is still not a Muwwahhid (one who affirms Tawheed), until he testifies that there is no Ilaah (deity) except Allaah alone. And the Ilaah is the one who is deified and worshipped and he is deserving of worship, and he is not the Ilaah solely based upon the meaning that he is the one who has the power to create and originate. So if the explainer explains Tawheed to mean the one who has the power to create and originate and he believes that this is the most particularized description of al-Ilaah, and he makes this affirmation the utmost goal of Tawheed - as is done. So the people who exercise kalaam in the Attributes of Allaah, and those who relate this from Abul-Hasan [al-Ash’aree] and follow him in it - they do not know the reality of Tawheed with which Allaah sent His Messenger (sallallaahu ’alayhi wa sallam). So the pagan Arabs used to accept that Allaah alone was the creator of everything, but despite this, they were still disbelievers. Allaah the Exalted said:

"Most of them do not believe in Allaah, except that they associate partners with Him." [Soorah Yoosuf 12:106]

A group from amongst the Salaf used to say: ‘If you ask them who created them, they will say: Allaah. But despite this, they are worshipping other than Him.’ [7]

Allaah the Exalted said:

"Say: Whose is the earth and all that is in it, if you indeed know? They will say: Allaah. Say: Will you not then remember? Say: Who is the Lord of the seven heavens and the Magnificent Throne? They will say: Allaah. Say: Will you not then fear? Say: In whose Hand is the realm of everything - and He protects and none can protect against Him - if you indeed know? They will say: Allaah. How then, are they deluded?" [Sooratul-Mu‘minoon 23:84-89]

So everyone who accepts that Allaah the Exalted is the Lord of everything and its Creator - is a servant of Him alone, nor a caller upon him alone, hoping in Him alone, having fear of Him alone, making allegiance and enmity with Him alone, and obeying His Messengers, and ordering what He orders and prohibiting what He prohibits." [8]



TAWHEEDUL-ASMAA WAS-SIFAAT:

Shaykh Saalih al-Fawzaan said:

"Entering into belief in Allaah is faith (eemaan) in His Attributes which He described Himself with in His Book, or that which He was described with by His Messenger (sallallaahu ’alayhi wa sallam) in His Sunnah. So we affirm what came in the Book and the Sunnah with their wordings and meanings, and without alteration (tahreef) in the wordings, and without nullification (ta’teel) in their meanings, and without resembling (tashbeeh) His Attributes to those of the Creation. We rely only upon the Book and the Sunnah in their affirmation, not exceeding what is in the Qur’aan and Hadeeth, because the mater of the Attributes is restricted to what is found in the texts (tawqeefiyyah)." [9]

Imaam Muhammad Ibn ’Alee ash-Shawkaanee (d.1250H) said:

"The methodology adopted by the Companions (radiyallaahu ’anhum) and their followers and those who followed them is to follow the evidences of the Attributes of Allaah at face value, without any figurative explanation (ta‘weel), nor comparison (tamtheel), nor nullification (ta’teel). Whenever they were asked about any of the Attributes of Allaah, they would recite the proof concerning it from the Qur’aan, or the Sunnah and avoid any other references. They would say: ‘Allaah said such and such, and this is the only thing that concerns us. We do not talk about what we have no knowledge of, nor were we permitted to do so by Allaah.’ If the inquirer attempted to obtain more out of them, they would chastise him for delving into what does not concern him. They forbade him from seeking what could never be attained without falling into heresy, which is not their path, nor is it what they learned from their Prophet (sallallaahu ’alayhi wa sallam) and the Companions and their followers. In that noble era, there was consensus (ijmaa’) concerning the Attributes, and the methodology was one. Their only concern was with what Allaah had commanded them to do, and with the obligations that He had commanded them to fulfill. Those included: belief in Allaah, establishing regular prayers, zakaat (alms), fasting, pilgrimage (hajj), Jihaad, charity (sadaqah), seeking beneficial knowledge, guiding the people to all types of good, seeking the glad tidings of Paradise, and avoiding the punishment of the Fire, enjoining the good and forbidding the evil, and rectifying the transgressors, as much as possible. They never occupied themselves with any matter that Allaah had not instructed them to become occupied with, nor had they tarnished their worship with the innovation of inquiring about His nature and essence. In those days, the Religion was pure and devoid of all heresy." [10]



THE COMPREHENSIVE DESCRIPTION OF BELIEF IN TAWHEED:

Shaykh Muhammad Ibn Saalih al-’Uthaymeen says:

"So whoever does not believe in the existence of Allaah, then he is not a Believer. Whoever believes in the existence Allaah, but without the oneness of His ruboobiyyah (lordship), the he is not a Believer. Whoever believes in Allaah and in the oneness of His ruboobiyyah, but not in the oneness of His uloohiyyah (divinity), then he is not a Believer. Whoever believes in Allaah and in the oneness of His ruboobiyyah, and in the oneness of His uloohiyyah, but he does not believe in His Names and Attributes, then he is not a Believer. So in the last example, there is the one who is deprived of faith completely and the one who is deprived of the completeness of faith." [11]

Footnotes:

[1] Fathul-Majeed (p. 12) of Shaykh ’Abdur-Rahmaan Ibn Hasan aalush-Shaykh.

[2] Madaarijus-Saalikeen (3/449-450)

[3] Majmoo’ul-Fataawaa (3/97-101) of Ibn Taymiyyah.

[4] Mudhkiratun-fil-’Aqeedah (p. 13) of Saalih as-Suhaymee.

[5] Mudhkiratun-fil-’Aqeedah (p. 13-14)

[6] Mudhkiratun-fil-’Aqeedah (p. 14)

[7] This is a statement of Ibn ’Abbaas and others, refer to Jaami’ul-Bayaan (13/50-51).

[8] Majmoo’ul-Fataawaa (3/102-103)

[9] Sharhul-’Aqeedatil-Waasitiyyah (p. 15) of Shaykh Saalih Ibn Fawzaan al-Fawzaan.

[10] at-Tuhaf fee Madhaahibis-Salaf (p. 7) of Imaam ash-Shawkaanee.

[11] Sharhul-’Aqeedatul-Waasityyah (1/55) of Shaykh Muhammad Ibn Saalih al-’Uthaymeen

Posted in Collaboration with TavhidMarkazi

[Akhee-Abdullah]

An Introduction to Shirk and Its Divisions!!

WHY STUDY SUCH A TOPIC?

Shaykh Saalih Ibn Sa’d as-Suhaymee says:

‘‘Shirk (associating others with Allaah) is the greatest sin by which Allaah the Mighty and Majestic is disobeyed, and its danger is severe, and it is more hidden than the crawling of an ant. So due to that, it becomes stipulated upon every Muslim to have knowledge of Shirk until he becomes safe from it, and to be upon a clear path concerning its affair, and to fortify himself from falling into it. So there are many reasons for us to study such a topic, we shall summarize them as follows:


1. The Messenger (sallallaahu ’alayhi wa sallam), who did not speak from his own desires, informed that Shirk shall be found in this Ummah, and that the worshipping of idols and the following of the ways (sunan) of the early polytheists (mushrikeen) will be found in it. Indeed many ahaadeeth have come concerning that, we mention from them his (sallallaahu ’alayhi wa sallam) statement: ‘‘A day and a night will not come, except that al-Laat and al-’Uzzaa [1] will be worshipped.’’ [2] And the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘The Hour will not be established until tribes from my Ummah attach themselves to the polytheists, and until tribes from my Ummah worship idols.’’ [3] And he (sallallaahu ’alayhi wa sallam) said: ‘‘You will surely follow the ways (sunan) of those who came before you, hand span by hand span, arm span by arm span, to the extent that if they were to enter a lizard’s hole, you would enter it with them.’’ [4] Indeed what the Messenger of Allaah (sallallaahu ’alayhi wa sallam) spoke about comes true as we see in this age of ours the deviation of some of the Muslims from their true Religion, and their accompaniment of the people of the graves and tombs, and their clinging to them and sacrificing to them in exclusion to Allaah


2. Verily the Muslim must seek to know the evil so as to be warned from it and to stay far from it, because if he does not know it, he might fall into it unknowingly. This is proven in the statement of Hudhayfah (radiyallaahu ’anhu): ‘‘The people used to ask the Messenger of Allaah (sallallaahu ’alayhi wa sallam) about the good, and I used to ask the Messenger of Allaah about the evil out of fear that I might fall into it.’’ [5]


3. The present state and condition which has reached many of the Muslims today has come to a point where you will not find a country from the Islaamic countries, except that in it there is a large audience, and sanctified graves, and oaths are taken by them, and sacrifices are made for them, and aid is sought from the people in them. And candles are lighted and festivals are celebrated, and the people in the graves are asked to fulfill needs, and to extreme distress and calamities, and it is thought that such servile flattery will bring them closer to Allaah. So here, every intelligent person must ask: What is the difference between the one who seeks aid from the statues and idols and calls upon them besides Allaah and says ‘We do not worship them, except that they should bring us closer to Allaah.’; and the one who seeks aid from the dead person in his grave, and calls upon him and hopes in him to bring about good and remove harm? The answer is that both of these things are created, so it is not permissible to join them with Allaah, and they do not even have control over their own selves. So they cannot have control over others, and what is more correct than the statement ‘The one who does not possess something, cannot give it.’ So due to these reasons and others, we must have knowledge of Shirk, and unveil its realities, and clarify its danger.’’ [6]


A COMPREHENSIVE DEFINITION:

Shaykh Saalih Ibn Fawzaan al-Fawzaan says:

‘‘Shirk is to designate an associate/partner (shareek) with Allaah in His Ruboobiyyah (Lordship), or His Uloohiyyah (Divinity). In most cases, the association (ishraak) is in the uloohiyyah, by calling upon someone along with Allaah, or designating for other than Allaah something from the various types of worship such as: sacrifice, taking oaths, and fear, and hope, and love. Shirk is the greatest of sins and that is due to the following matters:


1. It is resembling the creation with the Creator in characteristics of uloohiyyah. So whoever associates someone with Allaah, then he indeed resembles him to Him, and this is the greatest injustice, as Allaah the Exalted said: ‘‘Verily Shirk is a great injustice.’’ [Soorah Luqmaan 31:13] And injustice (dhulm) is to put something out of its proper place. So whoever worships other than Allaah, then indeed he puts worship out of its proper place, and he directs it to one who does not deserve it, and that is the greatest injustice


2. Allaah informed that He does not forgive the one who does not repent from Shirk. ‘‘Verily Allaah does not forgive that Shirk be made with Him, but He forgives whatever is below that to whomever He wishes.’’ [Sooratun-Nisaa 4:48]


3. Allaah has informed that He has made Paradise unlawful upon the one who commits Shirk and that his dwelling place will be in the fire of Hell, Allaah the Exalted said: ‘‘Verily whosoever associates partners with Allaah, then indeed Allaah has made Paradise unlawful for him, and his station is the Fire. And the transgressors will not have any helpers.’’ [Sooratul-Maa‘idah 5:72]


4. Shirk nullifies all good deeds, as Allaah the Exalted said: ‘‘And if they associate others with Allaah, whatever they have done is nullified.’’ [Sooratul-An’aam 6:88] And Allaah the Exalted said: ‘‘And it was already revealed to you and to those before you, that if you should associate anything with Allaah, your work would surely become worthless, and you would surely be amongst the losers.’’ [Sooratuz-Zumar 39:65]


5. Shirk is a deficiency and a problem that Allaah has negated from Himself. So whoever associated others with Allaah, then indeed he has affirmed for Allaah what He negated from Himself. And this is the goal of muhaadah (turning away) from Allaah the Exalted, and the goal of mu’aanidah (denial) and mushaaqah (deviation) with Allaah.’’ [8]


THE GREATEST INJUSTICE:

Imaam Ibnul-Qayyim al-Jawziyyah (d.751H) - rahimahullaah - said

‘‘Allaah the Exalted informed that the purpose and affair of creation was to know His Names and to worship Him alone, without associates so that the people could become trustworthy (qist), and that is the justice (’adl) by which the heavens and the earth are established, as Allaah the Exalted said:

‘‘We have already sent our messengers with clear evidences and sent down with them the Book and the balance that the people may maintain their affairs in justice.’’ [Sooratul-Hadeed 57:25]

So Allaah the Glorified informed that he sent His messengers and revealed His books to establish the people upon fairness (qist) and that is justice (’adl). And from the greatest fairness is Tawheed, and it is the head of justice, and its maintainer, and Shirk is injustice, as Allaah the Exalted said:

‘‘Verily Shirk is a great injustice.’’ [Sooratul-Luqmaan 31:13]


So Shirk is the greatest injustice and Tawheed is the best form of justice. So what can be a greater denial than this meaning, so it is the greatest of major sins; to the extent that it is said when Shirk itself negates something, it becomes the greatest of major sins absolutely. Allaah the Exalted has refused to accept any actions from the mushrik (one who commits Shirk), nor is there any intercession for him, neither is his final supplication answered, nor is it accepted sue to his hope. Because the mushrik is the most ignorant person concerning Allaah, since he makes something from His creation one to be called upon. And that is the utmost limit of ignorance concerning Him, as is the utmost limit of injustice to Him. And if the mushrik only knew the reality, he would not commit transgression upon his Lord, and the transgression is only upon himself.’’ [9]


MAJOR SHIRK:

Shaykh Saalih as-Suhaymee says:

‘‘Major Shirk (Shirkul-Akbar) is to make something from the various types of worship for other than Allaah, like sacrificing for other than Allaah, or taking an oath by other than Allaah, or calling upon other than Allaah, or seeking aid from other than Allaah; like those who seek aid from statues and idols and awliyaa (close allies of Allaah), and the righteous; upon the basis that this will bring them closer to Allaah. The ruling upon this type of Shirk is that it is disbelief (kufr) which ejects one from the Religion. Allaah does not accept anything from the one who commits Shirk and his dwelling place is the Fire if he dies upon that, as the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘Whoever dies whilst calling upon other than Allaah enters the Fire.’’ [10] So verily Shirk is the absolute worst sin, and Allaah will never forgive those who die upon it, as Allaah the Exalted said:

‘‘Verily Allaah does not forgive that Shirk be made with Him, but He forgives whatever is below that for whomever He wishes. And whosoever associates others with Allaah, then he has indeed strayed far away.’’ [Sooratun-Nisaa 4:48]


And Allaah the Exalted said:

‘‘Verily whosoever associates partners with Allaah, then indeed Allaah has made Paradise unlawful for him, and his station is the Fire. And the transgressors will not have any helpers.’’ [Sooratul-Maa‘idah 5:72]

And Allaah the Exalted explained that whosoever commits Shirk will not have his actions accepted:

‘‘And We will approach what they have done of good deeds and make them like scattered dust.’’ [Sooratul-Furqaan 25:23]” [11]

MINOR SHIRK:

Shaykh Saalih al-Fawzaan says:

“Minor Shirk does not expel one from the Religion, but it causes a deficiency in Tawheed; it is a way to Major Shirk, and it is of two categories:

The first category is apparent Shirk, and it consists of words and actions. So the words are like those used in swearing by other than Allaah. The Prophet (sallallaahu ’alayhi wa sallam) said: “Whoever swears by other than Allaah, then he has indeed disbelieved and committed Shirk.” [12] And he (sallallaahu ’alayhi wa sallam) said about the statement: ‘What Allaah wills and what you will.’; “Do you make me one to be called upon along with Allaah? Say: What Allaah alone wills.” [13]

As for the actions, then it is like wearing a ring and thread to lift an affliction, or to remove it, and like the hanging of amulets in fear of the evil eye, and other than it. If it is believed that these things are causes for the raising of an affliction, or removing it, then this is Minor Shirk, because Allaah did not make these to be causes. If it is believed that these things themselves remove the calamity, then this is Major Shirk, because that is devotion to other than Allaah.

The second category of Minor Shirk is hidden Shirk (Shirkul-Khafee). It is Shirk in desires and intentions, like riyaa‘ (showing off), and sum’ah (seeking good repute), like performing an action which brings a person closer to Allaah, and desiring the praise of the people by it, it is like a person who perfects his Prayer, or gives charity, so that the people will praise and commend him for it. Or it is like the person who recites the remembrance (dhikr) of Allaah with a good voice and recitation, so that the people will hear him and praise and commend him for it. And riyaa‘ (showing off) is when a person mixes his action with that which negates it. Allaah the Exalted said:

“So whosoever wishes to meet his Lord, then let him perform righteous acts, and let him not associate anyone in the worship of his Lord.” [Sooratul-Kahf 18:11]

The Prophet (sallallaahu ’alayhi wa sallam) said: “What I fear for you most is Minor Shirk” They said: ‘O Messenger of Allaah, what is Minor Shirk?’ He said: “Riyaa’.” [14] And from it is doing good deeds for the sake of obtaining worldly status; like the one who performs Pilgrimage (hajj), or calls to Prayer, or agrees with the people for the sake of wealth. It is that he attains religious knowledge, or performs Jihaad for the sake of wealth. The Prophet (sallallaahu ’alayhi wa sallam) said: “May the servant of the Deenaar perish, and may the servant of the Dirham (forms of currency) perish…” [15] [16]

Imaam Ibnul-Qayyim said:

“As for Shirk in desires and intentions, then it is a sea which has not shore, very few are saved from drowning in it. So whoever desires other than the Face of Allaah for his action, and intends something other than attaining closeness to Him, and seeking a reward from Him, then he has indeed committed Shirk in his intention and desire. Sincerity (ikhlaas) is that all of his actions, statements, intentions, and desires are made purely for Allaah, and this is the pure Religion (Millatul-Hanafiyyah) that Allaah commanded all of His servants with, and nothing other than it will be accepted from any of them, and this is the reality of Islaam. Allaah the Exalted said:

“And whosoever seeks other than Islaam as a religion, then it will never be accepted from him. And in the Hereafter, he will be from amongst the losers.” [Soorat Aali-’Imraan 3:85]

And this is the Religion of Ibraaheem (’alayhis-salaam) and whoever dislikes it is foolish.” [17]

IN SUMMARY:

Shaykh Saalih al-Fawzaan says:

“To summarize what has passed, the difference between Major Shirk and Minor Shirk is as follows:

1. Major Shirk ejects one from the Religion and Minor Shirk does not eject one from the Religion.

2. The one who commits Major Shirk will reside in the Fire, and the one who commits Minor Shirk will not reside in it, even if he enters it at first.

3. Major Shirk nullifies all good deeds, and Minor Shirk does not nullify all good deeds; it only nullifies those good deeds in which riyaa‘, or an action done for the sake of worldly gain are mixed.

Footnotes:

[1] Translators Note: As for al-Laat, then Ibn Jareer at-Tabaree related in his Tafseer (27/58-59): “They extracted its name from the name of Allaah, so they said, ‘al-Laat’, seeking to make it feminine, and Allaah is High and far removed from their statement.” Imaam al-Bukhaaree related in his Saheeh (6/361): From Muslim Ibn Ibraaheem who narrated to us, that Abul-Ashab narrated to us, that Abul-Jawzaa narrated to us from Ibn ’Abbaas (radiyallaahu ’anhumaa), with regard to the statement of Allaah: “Have you considered al-Laat and al-’Uzzaa?” [Sooratun-Najm 53:19]: “Al-Laat was a man who used to mix broth for the pilgrims.”

As for al-’Uzzaa, then an-Nisaa‘ee reports in his Sunan (2/357), that when the Messenger of Allaah (sallallaahu ’alayhi wa sallam) conquered Makkah, he sent Khaalid Ibnul-Waleed (radiyallaahu ’anhu) to it (al-’Uzzaa). He found that it was built around three tree, so he cut them down and destroyed the building. So he went to the Prophet (sallallaahu ’alayhi wa sallam) and informed him, but he said: “Return, for you have done nothing.” So he returned and found the keepers of the idol fleeing, saying: “O ’Uzzaa!” So Khaalid came and found a woman with dishevelled hair, throwing dust upon her head. So he struck her with his sword and killed her, then he returned to the Prophet (sallallaahu ’alayhi wa sallam) and informed him. So he said: “That was al-’Uzzaa.”

[2] Related by al-Bukhaaree (9/126) and by Muslim (8/57)

[3] Saheeh: Related by Aboo Daawood (4/450), it was authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in Saheehul-Jaami’ (no. 7418).

[4] Related by al-Bukhaaree (9/126) and by Muslim (8/57)

[5] Related by al-Bukhaaree (6/615) and by Muslim (3/1475)

[6] Mudhkiratun-fil-’Aqeedah (p. 22-23) of Shaykh Saalih Ibn Sa’d as-Suhaymee

[7] Related by Muslim (1/51)

[8] Taken from Kitaabut-Tawheed (p. 8-10) of Shaykh Saalih Ibn Fawzaan al-Fawzaan, slightly adapted.

[9] al-Jawaabul-Kaafee (p. 109) of Ibnul-Qayyim

[10] Related by al-Bukhaaree (8/176)

[11] Mudhkiratun fil-’Aqeedah (p. 20-21)

[12] Hasan: Related by Aboo Daawood (3/570), at-Tirmidhee (3/253), who said: “A Hasan Hadeeth.” It was authenticated by Imaam ash-Shawkaanee in Naylul-Awtaar (8/257) and by al-Albaanee in Irwaa‘ul-Ghaleel (no. 2561).

[13] Hasan: Related by al-Bukhaaree in al-Adabul-Mufrad (no. 783), and by Ahmad (1/214), and an-Nisaa‘ee in al-’Amalul-Yawm wa-Laylah (no. 995), and Ibn Maajah (no. 2117). It was authenticated by al-Arna’oot in Takhreejul-Musnad Abee Bakr (p. 55), and by al-Albaanee in as-Saheehah (no. 139).

[14] Saheeh: Related by Ahmad (4/428) and al-Baghawee (no. 4135), it was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 1555).

[15] Related by al-Bukhaaree (no. 2887)

[16] Kitaabut-Tawheed (p. 11-13), slightly adapted.

[17] Al-Jawaabul-Kaafee (p. 115)

[18] Kitaabut-Tawheed (p. 13-14)


Posted in Collaboration with TavhidMarkazi

[TavhidMarkazi]

Assalaamu 'alaikum wa Rahmatullah

Jazakallah khayr yaa brother lucky.

Tavhidning ustunligi va u gunohlarning qaysilarini yo’q qilishi

Alloh taolo aytdi:
“Iymon keltirgan, o’z iymonlarini zulm (shirk) bilan aralashtirmagan zotlar ana o’shalar xotirjam bo’lguvchidirlar va o’shalar hidoyat topguvchilardir” (Al-An’om surasi 6:82)

Ubadah bin As-Samit (radiallahu ‘anhu) dan rivoyat qilinadiki Allohning rasuli (sallallahu ‘alayhi va sallam) aytdi:
“ Kimki sheriksiz Allohdan boshqa ibodat qilinuvchi iloh yo’qligiga va Muhammad Uning quli(bandasi) va elchisi ekanligiga va Iso Allohning bandasi, Uning elchisi va Uning Maryamga yuborgan So’zi va Undan yaratilgan ruh ekanligiga, va Jannat va Do’zax haqiqatligiga guvohlik bersa, uning amallari nima bo’lishidan qat’iy nazar Alloh uni Jannatga kirgizadi.” (Sahih Al-Buxari, Hadith No.3252)

Itban (radiallahu ‘anhu) dan rivoyat qiladiki rasululloh (sallallahu ‘alayhi va sallam) aytdi:
“Albatta Alloh “Allohdan boshqa ibodat qilinuvchi zot (iloh) yo’q” deb guvohlik bergan va shundan kelib chiqqan holda Allohning Yuzi(marhamati) dan boshqa narsani izlamagan kimsaga Do’zaxni harom qildi” (Al-Buxari, Muslim)

Abu Sa’id Al-Khudri (radiallahu ‘anhu)dan rivoyat qiladiki Allohning payg’ambari (sallallahu ‘alayhi va sallam) aytdiki:
Musa (alayhissalam) aytdi:
“Ey Robbim, menga O’zingni eslab yuradigan va O’zingga duo qiladigan bir narsa o’rgatgin” Alloh javob berdi:” Aytgin ey Musa, La ilaha illa-Allah” Musa aytdi:”Ey Robbim, barcha bandalaring bu so’zni aytishadi” Alloh aytdi: “Ey Musa, agar etti osmon va ular Mendan tashqari o’z ichiga olgan narsalar va hamda etti erlar, barchasi tarozining bir tomoniga qo’yilganda va La ilaha illa- Allah ikkinchi tomoniga qo’yilganda keyingisi ularga og’irlik qilar edi”” [Bu hadis Ibn Habbon rivoyat qilingan va Al-Hakim sahih sanagan]

At-Tirmidhi Anas (radiallahu ‘anhu) dan rivoyat qiladiki: U rasululloh (sallallahu ‘alayhi va sallam)ning quyidagi aytganini eshitgan:
“Alloh taolo aytdi:”Ey Odam og’li, Menga to’la gunohlardan iborat dunyo bilan kelsang va Meni Men bilan hech qanday sherik keltirmasdan (shirk qilmasdan) uchratsang edi, Men senga shu miqdorda kechirimlik bilan kelar edim”.

Bu bo’limning asosiy masalalari
1. Alloh marhamatining ko’pligi
2. Allohga yo’nalgan Tavhidda ajr(savob)ning ko’pligi
3. Ajr (savob) olishdan tashqari tavhid gunohlarni yuvadi
4. Surah Al-An’amdagi 82 –oyatning tafsiri
5. Ubadah (bin As Samit (ra)) tomonidan rivoyat qilingan 5 ta masala haqida o’yla (mulohaza qil)
6. Agar Ubadah va ‘Itbah (ra) dan rivoyat qilingan hadislarga va birgalikda nima kelganiga qarasangiz, La- ilaha illa-Allah ning ma’nolari va shu bilan birga yolg’onchilarning xatolari aniq bo’ladi.
7. Itban hadisidagi shartga e’tibor qil
8. Payg’ambarlar La –ilaha illa-Allah (Allohdan boshqa chin Iloh yo’qdir) ning muhim(katta) ahamiyati haqida xabar berib turilishlari kerak edi
9. Kalimah (La-ilaha illa-Allah) bilan boshqa barcha yaratilgan narsalarni tarozida o’lchashdagi hikmat, ko’pchilik to’gri o’lchamoqchi bo’lganlar o’lchovlarida to’liq og’irlikni ololmaydilar.
10.7 osmonga o’xshagan 7 erning mavjudligi haqidagi matn
11.7 erlar va osmon yaratilgan narsalarga to’la
12.Alloh Sifatlarining tasdiqlash, Ash’ariyahlarning aytganlariga qarshi
13.Shubhasiz, agar Anas(radiallahu ’anhu) ning hadisini tushunsangiz, Itban(radiallahu ’anhu) ning hadisidagi quyidagi kalimani tushunasiz:
“Albatta Alloh “Allohdan boshqa ibodat qilinuvchi zot (iloh) yo’q” deb guvohlik bergan va shundan kelib chiqqan holda Allohning Yuzini(marhamati) dan boshqa narsani izlamagan kimsaga Do’zaxni harom qildi”
shuni anglaysizki, u Shirkning butunlay amaliy tark etilishidan iborat va La-ilaha illa-Allah ni till bilan shunchaki aytishdan iborat emas.
14. Muhammad (sallallahu ’alayhi va sallam) va Iso alayhis salam ning Payg’ambar va Allohning bandasi jihatidan o’xshah xarakterlarini tahlil qilish va mulohaza yuritish
15.Iso alayhis salamning Alloh Kalimasi(Alloh So’zi) qilib yaratilganligi ko’p uchramaydigan hodisadir.
16.Iso alayhis salam Allohdan ruh(Ruhan Minhu) ekanligi haqidagi ilm
17.Jannat va Do’zaxga ishonishdagi ahamiyatlarni bilish
18.Prophet (sallallahu ’alayhi va sallam) ning “…uning qaysi amallari bo’lishidan qat’iy nazar” degan aytganlarining ma’nosining ilmi
19.Al-Mizan(Tarozi) ikki tomondan idorat ekanligi haqidagi ilm
20.(Allohning) “Yuzi” deganda nima ma’no anglatilganligi

[TavhidMarkazi]

Quyidagi linklarda Tavhid Va shirk haqida o'zbekcha maqolalar

http://www.forum.uz/viewtopic.php?t=13284
http://www.forum.uz/viewtopic.php?t=13014
http://www.forum.uz/viewtopic.php?t=12849
http://www.forum.uz/viewtopic.php?t=12704
http://www.forum.uz/viewtopic.php?t=12612
http://www.forum.uz/viewtopic.php?t=12584

[TavhidMarkazi]

akhee lucky how abt if we make seperate new post called "WHat is shirk"??

[AbdurRahman]

On the Importance of Tawhid

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 (sallallaahu alayhi wasallam) taught his Companions to begin their call to the people with tawheed, so he said to Mu'aadh ibn Jabal, when he (sallallaahu alayhi wasallam) 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 (sallallaahu alayhi wasallam) kingship, wealth and wives and other than that from the pleasures of this life in exchange for him abandon the call to tawheed, and abaudon the attacks against the idols. However, he did not desire that from them, rather lie continued his call and endured the onslaught along with his Companions, until the call to tawliced was victorious after thirteen years, after which Makkah was conquered and the idols were destroyed. The Messenger of Allaah # recited

Truth has come and falsehood has vanished, surely falsehood is ever bound to vanish. [17:81]

6) Tawheed is the preoccupation of a Muslim in his life, so he begins his life with Tawheed and he ends his life with Tawheed. Ilis task in life is to establish Tawheed and the call to Tawheed, since Tawheed unifies the believers and gathers them upon the statement of Tawheed.

So we ask Allaah to make the statement of Tawheed (Laa ilaaha lila Allaah) our last words in this world and we ask Him to gather the Muslims upon the statement of Tawheed.

[AbdurRahman]

The Excellence of Tawhid


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."

[AbdurRahman]

Purification Through Tawheed : Mankind's Greatest Need


Ibn Abil-'Izz (died 792 AH) - may God be pleased with him - said:

"Knowledge of Usool-ud-Deen (the fundamentals of the religion) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding) , which is why lmaam Abu Haneefah (died 150AH) - may God be pleased with him - called that which he compiled concerning Usool-ud-Deen: "al-Fiqhul- Akbar" (The Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquillity, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man's striving is with regards to everything that will draw him nearer to God, to the exclusion of the creation.

However, it is impossible for the minds to come to know and understand all that in detail, so the Most Merciful, the Most Majestic - from His mercy, sent Messengers to teach that and call to it; and to give good news to those who accept their Call and to warn those who reject it. The key to their Call and the essence of their message was the servant's drawing closer to Almighty God - the Most Perfect - through His Names, Attributes and Actions, since all that the Messengers were ordered with is built upon this. This then is followed by two great principles: Firstly: Knowing the path that leads to Him and that is the Sharee'ah (Islamic Law and Way) which is comprised of His orders and prohibitions. Secondly: That those following the path know what lies in store for them, which is endless bliss. So the people who know God best are the ones who best follow the way to Him; and know best what lies at the end of the way."1

Firmness Upon the Deen (The Religion of Islam)
So, firmness upon the Deen of Almighty God, excellence in this world and salvation in the Hereafter is built upon two great matters: "Firstly: Knowledge of God and the beautiful Names and lofty Attributes that befit Him and His Actions - and this necessitates appreciation of His Majesty, honouring Him, fearing Him, being in awe of Him, loving Him, placing one's hopes in Him, placing reliance upon Him, being pleased with His decree and having patience with what He sends down as regards to hardships. Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him - whether beliefs, sayings, outward or inward actions. So the one who has knowledge of this has to rush to fulfill that which Almighty God loves and is pleased with, and to avoid that which He hates and which angers Him.2

Sufyaan ibn 'Uyaynah (died 197H) - may God be pleased with him - said:

"There are three types of Scholars: one who knows God and knows God's commands; and one who knows God, but does not know His commands; and one who knows God's commands, but does not know God. And the most complete of them is the first - and that is the one who fears God and knows His rulings."3

The Essence of Islam
Explaining the essence of Islam and its main pillar, the Prophet - the peace and blessings of God be upon him - said: "Islam is built upon five (pillars): Testifying that none has the right to be worshipped except Almighty God and that Muhammad is the Messenger of God; establishing the Salaah (formal prayer), paying the Zakaah (charity tax), making Hajj (pilgrimage) to the House and fasting in Ramadaan. "4 In another narration: "Islam is built upon five (pillars): To worship God and to reject anything along with Him . . . "5 Also in another narration: "lslam is built upon five: The Tawheed of Almighty God . . . "6

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

to be continued insha'Allaah....

[AbdurRahman]

Linguistically Tawheed means: "To make something one, or to assert the oneness of something."7 However, what we are concerned with here is the Sharee'ah or technical meaning of Tawheed, which is: "To single out Almighty God alone for worship."8

Al-Bayjowree - may God have mercy on him - said: "It is to single-out al-Ma'bood (the One to be worshipped - i.e. Almighty God) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhaat (Essence), Sifaat (Attributes) and Actions."9

Shaykh al-Ghunaymaan - may God protect him - said: "It is to single Him out with worship, with love, lowliness and submissiveness to Him, by complying with His commands and submitting to them."10

The Divisions of Tawheed
And Tawheed - with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa'ah has three divisions.

'Allaamah as-Safaareenee (died 1112H) - may God's mercy be upon him - said: "Know that Tawheed has three divisions: Tawheedar-Ruboobiyyah (the Oneness of God in His Lordship), Tawheed al- Uloohiyyah (to single-out Almighty God alone for worship) and Tawheed al-Asmaa was-Sifaat (the uniqueness of God's Names and Attributes)."11

"And God has gathered these three divisions in His - the Most High's- saying: "Lord of the heavens and the earth and all that is between them, so worship Him alone and be constant and patient in the worship of Him. Do you know of any who is similar to Him?"12"13

"So Tawheed ar-Ruboobiyyah implies: A firm and definite belief that Almighty God alone is the Creator, the Master and Owner, and the Command is for none but Him."14

"And Tawheed al-Uloohiyyah is to single-out God alone for all worship and not to worship anything along with Him, whether it be an angel, a Messenger, a prophet, a pious person, a tree, a stone, the sun, the moon, or other than these."15

"And Tawheed al-Asmaa was-Sifaat is the uniqueness of Almighty God - the Most High - with regards to His Names and His Attributes, by affirming that which God has affirmed for Himself - whether in His Book (i.e. the Qur'aan) or by the tongue of His Messenger - may the peace and blessings of God be upon him - without tahreef (distorting the Names and Attributes), ta'teel (denial of the Names and Attributes), takyeef (saying how they are), or tamztheel (making any resemblance with the creation)."16

Tawheed in Knowledge and Action
The above three divisions of Tawheed have been grouped - by some of the Scholars - into two types: the first type deals with knowing Almighty God through His Names, Attributes and Actions (i.e. Tawheerd al-Asmaa was Sifaat and Tawheed ar-Ruboobiyyah), and the second deals with actualising and manifesting this Tawheed through singling out God alone for worship (i.e. Taawheed al- Uloohiyyah). The first type of Tawheed is connected with knowledge, whilst the second type is connected with action.

Ibn al-Qayyim (died 756H) - may God's mercy be upon him - said: "As regards the Tawheed which the Messengers called to and which the Books were sent down with, then it is of two types: Tawheed fil-Ma'rifah wal-lthbaat (the Tawheed of Knowledge and Affirmation) and Tawheed fit-Talab wal-Qasd (the Tawheed of Actions and Intentions).

So the first type affirms the reality of the Dhaat (Essence) of the Lord - the Most High - along with His Names, His Attributes, His Actions, His speaking in His Books and His speaking to whomsoever He wishes from His servants. It also affirms the all-embracing nature of His Predestination and Pre-Decree and His wisdom. The Qur'aan has completely clarified this type of Taheed - as occurs at the start of Soorah Hadeed and Soorah Taa Haa, at the end of Soorah al-Hashr, at the beginning of Soorah Sajdah, at the beginning of Soorah Aal 'Imraan and all of Soorah al-Ikhlaas, and other than these

to be continued insha'Allaah..

[AbdurRahman]

The second type: Then it is what is contained in Soorah al-Kaafiroon and contained in His - the Most High's - saying: "Say: O people of the Book! Come to a word that is just and fair between us and you, that we shall worship none but God and that we shall associate no partner along with Him, and that we shall not take others as lords besides God. Then if they turn away, say: Bear witness that we are Muslims."17 It is also contained at the beginning of Soorah Tanzeel and at the beginning, middle and end of Soorah al-Mu'min, and at the beginning and end of Soorah A'raaf and the greater part of Soorah An'aam. Indeed, every soorah (chapter) in the Qur'aan comprises these two types of Tawheed, witnesses to them and calls to them.

Since the Qur'aan either gives:

[I] information about Almighty God, His Names, His Attributes, His Actions and His Sayings - which is Tawheed fil-Ma'rifah wal-lthbaat (the Tawheed of Knowledge and Affirmation); or
[ii] it is a call to worship Almighty God alone without any partner, and a rejection of whatever is worshipped besides Him - and this is Tawheed al-lraadee at-Talabee (the Tawheed of Actions and Intentions); or
[iii] it is a command to obey Him and to comply with His orders and prohibitions - so this is from the rights of Tawheed and is a completion of it; or
[iv] it gives information about the people of Tawheed and how they were treated in this world and how they will be honoured in the Hereafter - and this is the reward for Tawheed; or
[v] it gives information about the people of Shirk (associating partners along with Almighty God) and the punishment they receive in this world and the torment they shall receive in the Hereafter - so this is the reward for those who abandon Tawheed."18

Tawheed - its Importance in the Qur'aan
Ibn Abil--'Izz - may God have mercy on him - said: "So the Qur'aan - all of it - is about Tawheed, its rights and its rewards; and about Shirk, its people and their punishments. Thus: "All praise belongs to God, Lord of the worlds."19 is Tawheed (of knowledge). "The Most Merciful, the Bestower of Mercy" is Tawheed (of knowledge). "The Master of the Day of Judgement" is also Tawheed (of knowledge). "You alone do we worship and You alone do we seek aid and assistance from" is Tawheed (of action) . "Guide us to the Straight Path" concerns Tawheed and asking for guidance to the path of the people of Tawheed, (which is): "The Path of those whom You have favoured." "Not of those who have earned Your anger, nor of those who have gone astray" - those who have separated themselves from Tawheed."20 So Almighty God begins this soorah by first informing us about Himself - the Most Perfect (i.e. Tawheed of knowledge). Then after having knowledge of Almighty God - the Most High - God orders us with the Tawheed of action: "You alone do we worship."

Likewise just as "the great Qu'aan opens with Tawheed it also I ends with it. So the Qur'aan opens with Soorah al-Faatihah: "All praise belongs to God, Lord of the Worlds" and the great Qur'aan ends with the Soorah: "Say: I seek refuge with the Lord of mankind".21"22

to be continued inshaAllaah----

[AbdurRahman]

Likewise, the greatest ayaah (verse) in the Qur'aan is Ayatul-Kursee (the Verse of the Throne).33 Since this great aayah informs us - from start to finish - purely about Almighty God's Names, His Attributes and His Actions. So this further emphasizes the importance of the Tawheed of knowledge. Similarly, Soorah al-Ikhlaas - from start to finish - is concerned with the Tawheed of knowledge, whilst Soorah al-Kaafiroon is connected with the Tawheed of action.24 Indeed, the Prophet - may the peace and blessings of God be upon him - said about a man who was reciting al-Kafiroon in the first rak'ah (unit of formal prayer): "This is a servant who believes in his Lord." Then the man recited al-Ikhlaas in the second, so he - may the peace and blessings of God be upon him - said: "This is a servant who knows his Lord".25 The Prophet - may the peace and blessings of God be upon him - said: "Say: He is God, the One" is equivalent to one third of the Qur'aan. And "Say: O disbelievers . . . " is equivalent to a quarter of the Qur'aan.26

What further demonstrates the importance of this Tawheed is the fact that the Prophet - may the peace and blessings of God be upon him - "would begin his day with Tawheed (of knowledge and action), since he recited both Soorah al-Kafiroon and Soorah al-Ikhlaas in the two rak'aat (units of prayer) before Fajr (dawn prayer).27 And he would end the night by reciting both of these soorahs in his witr (final - literally "odd numbered") prayer.28"29

"Indeed, all of the Qur'aan is about Tawheed."30 And Almighty God - the Mighty and Majestic - says: "A book We have sent down, full of blessings, that men may ponder over its messages; and those who possess understanding may take them to heart."31

Tawheed - its Importance from the Sunnah
And what proves the importance of Tawheed from the Sunnah is that the Chosen one - may the peace and blessings of God be upon him - remained in Makkah thirteen years amongst the disbelievers, calling them to it, and saying to them: "Say: None has the right to be worshipped except Almighty God and thus be successful . . . ".32

The Messenger of God - may the peace and blessings of God be upon him - said: "I have been sent close to the Hour, with the sword, so that none has the right to be worshipped except Almighty God alone, without any partner. My sustenance is beneath the shade of my spear. And humiliation and ignominy is for whosoever opposes my command. And whosoever resembles a people is from them."33"34

Similarly he would send his Companions to various communities ordering them with this Tawheed first - as was the case when he sent Mu'aadh ibn Jabal to Yeman, saying: "Indeed you are going to a people from the People of the Book, so let the Tawheed of God be the very first thing you call them to . . . "35

And just as the Prophet - may the peace and blessings of God be upon him - started his Prophethood and teaching with the matter of Tawheed, then likewise he - may the peace and blessings of God be upon him - mentioned "the matter of Tawheed during his final illness from which he - may the peace and blessings of God be upon him - died, when he said: "The curse of Almighty God be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship."36"37

to be continued inshaAllaah...

[AbdurRahman]

Clearing a Misconception
Shaykhul-Islam Ibn Taymiyyah (died 728H) said: "The Tawheed with which the Messengers came with comprises of affirming that Divinity and worship belong to Almighty God alone, such that a person witnesses that none has the right to be worshipped except Almighty God, and that none is worshipped except Him, nor depended upon other than Him, nor are alliances or enemies made except for Him, nor is an action done except for Him. This affirmation also covers those Names and Attributes which Almighty God affirms for Himself, as God - the Most High - says: "And the God to be worshipped is only one God. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy."38 And God - the Most High - says: "Do not take two objects of worship. Indeed, Almighty God is the only Deity to be worshipped, so fear Him."30. And He - the Most High - says: "Whosoever calls upon (i.e. supplicates or prays to) other than God, for which he has no proof, then his reckoning is only with his Lord. Indeed the disbelievers will not be successful."40 Almighty God - the Most High - also says: "And ask those of our Messengers whom we sent before you: 'Did We ever appoint objects of worship besides the Most Merciful?'"41

And Almighty God informed us about every Prophet from amongst the Prophets that they called the people to the worship of God alone, having no partner, as He said: "Indeed there is an excellent example for you in Abraham and those with him, when they said to their people: 'Indeed we are free from you and whatever you worship besides Almighty God. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in God alone."42 And God said about the mushriks (pagan idolaters): "When it is said to them: 'None has the right to be worshipped except Almighty God', they become arrogant. And they say: 'Are we to abandon those deities that we worship because of a mad poet?"43 And this occurs a lot in the Qur'aan.

And what is meant by Tawheed is not merely Tawheed ar-Roobubiyyah - the belief that Almighty God alone is the Creator - which is what some of the people of Kalaam (speculative theology) and the Sufis think! So they think that if they affirm this type of Tawheed, along with its proofs, then they have affirmed the utmost limits of Tawheed and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawheed! However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything - then still such a person would not be a muwahid (a person of Tawheed) until along with this, he witnesses that the only Ilaah (i.e. object of worship) is Almighty God (Allah) - (i.e. none has the right to he worshipped except God alone) - affirming that Almighty God alone is the Ilaah deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilaah (object of worship) is He who is deified and worshipped and who deserves worship and it is not that Ilaah merely with the meaning: "The One who has the power to create and originate."44

So if an explainer (of the Qur'aan) explains Ilaah to mean: "The One who has the power to create and originate" and believes that this is the most particular description of Ilaah and affirms this to be the limits of Tawheed - as is done by the people of Kalaam (speculative theology), and it is what they say from Abul-Hasan al-Ash'aree45 and his followers - then they do not know the true reality of the Tawheed with which Almighty God sent His Messengers, since the Arab mushriks (pagan idolaters) used to agree that Almighty God alone is the Creator of everything. Yet despite this, they were still mushriks, as God - the Most High - says: "Most people do not believe in God except that they commit shirk (i.e. associate others with Him in belief and worship).''46

A group from amongst the Salaf (the first three generations of Muslims) said: "If you ask them who created the Heavens and the earth, they will say: 'God' - yet along with this, they worshipped others besides Him."47

[AbdurRahman]

Almighty God - the Most High - said. "Say: 'Whose is the earth and all that is in it, if you do indeed know?' They will say: 'It belongs to God.' Say: 'Will you not then remember?' Say: 'Who is the Lord of the heavens and the Lord of the great Throne?' They will say: 'God.' Say: 'Will you not then fear Him?"48 So not everyone who affirms that Almighty God is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade."49

In Conclusion
Shaykh 'Abdul-Qaadir al-Jeelaanee (died 561H) said: "So it is upon you to fear God - the Mighty and Majestic - and not to fear anyone else except Him. Turn to God - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Almighty God. And Tawheed - all is contained in Tawheed."50

[AbdurRahman]

References
1. Sharhul-'Aqeedatul-Tahaawiyyah (p. 69).
2. Fadl 'Ilmus-Salaf (p. 47) of al-Haafidh Ibn Rajab (died 795H).
3. Related by ad-Daarimee (1/102) and Abu Nu'aym in al-Hilyah (7/ 280), with a Saheeh isnaad.
4. Related by al-Bukaaree (1/49) and Muslim (no. 16) from 'AbduIlaah ibn 'Umar - may God be pleased with him.
5. Related by Muslim (no. 20).
6. Related by Muslim (no. 19).
7. Lisaan ul-'Arab (3/450) of Ibn Mandhoor and also al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee.
8. Ad-Dururus-Sunniyyah (1/48) of Shaykh 'Abdur- Rahmaan ibn Hasan.
9. Jawharah at-Tawheed (p. 10).
10. Sharh Kitaabut-Tawheed min Saheehil-Bukaaree (1/38).
11. Lawaami' al-Anwaarul-Bahiyyah (1/128) of as-Safaareenee. For the division of Tawheed into three types, refer to: al-Ibaanah 'an Sharee'atil-Firqatin-Naajiyah (p. 693-694) of Ibn Battah (died 387H); Kitaab ut-Tawheed of Ibn Mandah (died 395H) and al-Hujjah fee Bayaanil-Mahajjah (1/85, 1/111-113) of Abul-Qaasim al-Asbahaanee (died 535H).
12. Qur'an - Soorah Maryam 19.65.
13. Taqreebut-Tadmuriyyah (p. 110) of Shaykh Ibn al-'Uthaymeen.
14. Taqreebut-Tadmuriyyah (p. 110-111).
15. Taqreebut-Tadmuriyyah (p. 112-113).
16. Taqreebut-Tadmuriyyah (p. 116-117).
17. Qur'aan - Soorah Aal 'lmraan 3:64.
18. Mandaarijus-Saalikeen (3/449-450) of lbn al-Qayyim.
19. Qur'aan - Soorah al-Faatiha 1:1 - and what follows is a completion of this soorah.
20. Sharhul-'Aqeedatul-Tahaawiyyah (pp. 89-90) of lbn Abil-'Izz.
21. Qur'aan - Soorahtun- Naas 114:1.
22. Hukmul-Intimaa (p.58) of Shaykh Bakr Abu Zayd - slightly adapted.
23. Related by Muslim (no.1768) from 'Ubayy ibn Ka'b - may God be pleased with him.
24. Refer to Majmoo' al-Fataawaa (1/54) of Ibn Taymiyyah.
25. Hasan: Related by at-Tahawee and Ibn Hibbaan. Al-Haafidh Ibn Hajar authenticated it in Ahadeethul-'AaIiyaat (no.16).
26. Saheeh: Related by at-Tabaraanee in al-Mu'jamul-Kabeer (3/203/2) from Ibn 'Umar - may God be pleased with him. It was authenticated by al-Albaanee in Saheehul-Jaami' (no. 4405).
27. Related by Muslim (no.726)
28. Saheeh: Related by an-Nasaa'ee and al-Haakim, who declared it saheeh.
29. At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.30) of Ahmad ibn Ibraaheem al-Hareeqee.
30. Madaarijus-Saalikeen (3/450).
31. Qur'aan - Soorah Saad 38:29.
32. Related by Ahmad (4/63).
33. Saheeh: Related by Ahmad (no. 5114) and Ibn Asaakir (19/96/1), from Ibn 'Umar - may God be pleased with him. It was authenticated by al-Haafidh al-'Iraaqee in Takhreejul-Ihya (3/42), and al-Haafidh Ibn Hajr in in Fathul-Baaree (10/222).
34. At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.29).
35. Related by al-Bukhaaree (1/13) and Muslim (1/272), from Ibm 'Abbaas - may God be pleased with him.
36. Related by Bukhaaree (1/532) and Muslim (5/16).
37. At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.29).
38. Qur'aan - Soorah Aal-'Imraan 3:163.
39. Qur'aan - Soorah Nahl 16:51.
40. Qur'aan - Soorah Mu'minoon 23:117.
41. Qur'aan - Soonh az-Zukhruf 43:45.
42. Qur'aan - Soorah al-Mumtahinah 60:4.
43. Qur'aan - Soorah Saafaat 37:35-36.
44. This is the saying of the people of Kalaam (speculative theology), Abu Mansoor al-Maatureedee in al-Tawheed (pp.20-21), and for a similiar misconception refer to Fee Dhilaalil-Qur'aan (5/2707) of Sayyid Qutub. Compare this meaning of Ilah with the correct explanations of great mufassirs - such as Imaam Ibn Jareer at-Tabaree in his Tafseer (20/102) and Ibn Katheer in his Tafseer (3/398) - which is: the one who is who is worshipped and who alone deserves to be worshipped.
45. He is Abul-Hasan 'Alee ibn Ismaa'eel al-Asharee (died 324H) - to whom the Ashariyah'aqeedah is is incorrectly ascribed, since he abandoned the 'aqeedah - and that of the Mu'tazilah previously - for the 'aqeedah of the Salaf - as is mentioned by Ibn Katheer in Tabaqaatush-Shaafi'iyyah and shown by his last book: Al-Ibaanah 'an Usoolid-Diyaanah.
46. Qur'aan - Soorah Yoosuf 12:106.
47. This is the saying of lbn 'Abbaas and others - as occurs in Jaami'ul-Bayaan 'an Ta'weelul-Qur'aan (13/50-51) of at-Tabaree.
48. Qur'aan - Soorah Muminoon 23:84-87.
49. Majmoo'ul-Fataawaa (3/97-105) of Ibn Taymiyyah.
50. Futoohul-Ghayb (p.176).

[AbdurRahman]

raised!