Purification Through Tawheed : Mankind's Greatest Need
Source: Al-Ibanah
Magazine
Article ID :
TAW010003
Ibn Abil-'Izz (died 792 AH) - may God be pleased with him -
said:
"Knowledge of Usool-ud-Deen (the fundamentals of the
religion) is the most noble branch of knowledge, since the excellence of a
certain type of knowledge depends upon what it is concerned with, and this is
the greater Fiqh (understanding) , which is why lmaam Abu Haneefah (died 150AH)
- may God be pleased with him - called that which he compiled concerning
Usool-ud-Deen: "al-Fiqhul- Akbar" (The Greatest Fiqh). The need of
the servants for this knowledge is greater than every other need; and it is the
most necessary of all things for them, since there is no life for the hearts,
nor any delight, nor any tranquillity, except through knowing their Lord, the
One to be worshipped, their Creator - with His Names, His Attributes and His
Actions, and that He - along with all that - is more beloved to the person than
anything else. So man's striving is with regards to everything that will draw
him nearer to God, to the exclusion of the creation.
However, it is impossible for the minds to come to know and
understand all that in detail, so the Most Merciful, the Most Majestic - from
His mercy, sent Messengers to teach that and call to it; and to give good news
to those who accept their Call and to warn those who reject it. The key to
their Call and the essence of their message was the servant's drawing closer to
Almighty God - the Most Perfect - through His Names, Attributes and Actions,
since all that the Messengers were ordered with is built upon this. This then
is followed by two great principles: Firstly: Knowing the path that leads to Him
and that is the Sharee'ah (Islamic Law and Way) which is comprised of His
orders and prohibitions. Secondly: That those following the path know what lies
in store for them, which is endless bliss. So the people who know God best are
the ones who best follow the way to Him; and know best what lies at the end of
the way."1
Firmness Upon the Deen (The Religion of Islam)
So, firmness upon the Deen of Almighty God, excellence in
this world and salvation in the Hereafter is built upon two great matters:
"Firstly: Knowledge of God and the beautiful Names and lofty Attributes
that befit Him and His Actions - and this necessitates appreciation of His Majesty,
honouring Him, fearing Him, being in awe of Him, loving Him, placing one's
hopes in Him, placing reliance upon Him, being pleased with His decree and
having patience with what He sends down as regards to hardships. Secondly:
Knowledge of what He loves and is pleased with, and what He hates and angers
Him - whether beliefs, sayings, outward or inward actions. So the one who has
knowledge of this has to rush to fulfill that which Almighty God loves and is
pleased with, and to avoid that which He hates and which angers Him.2
Sufyaan ibn 'Uyaynah (died 197H) - may God be pleased with
him - said:
"There are three types of Scholars: one who knows God
and knows God's commands; and one who knows God, but does not know His
commands; and one who knows God's commands, but does not know God. And the most
complete of them is the first - and that is the one who fears God and knows His
rulings."3
The Essence of Islam
Explaining the essence of Islam and its main pillar, the
Prophet - the peace and blessings of God be upon him - said: "Islam is
built upon five (pillars): Testifying that none has the right to be worshipped
except Almighty God and that Muhammad is the Messenger of God; establishing the
Salaah (formal prayer), paying the Zakaah (charity tax), making Hajj
(pilgrimage) to the House and fasting in Ramadaan. "4 In another
narration: "Islam is built upon five (pillars): To worship God and to
reject anything along with Him . . . "5 Also in another narration: "lslam is built upon five:
The Tawheed of Almighty God . . . "6
Thus: "Testifying that none has the right to be
worshipped except Almighty God", has the same meaning as: "To worship
Almighty God and to reject anything along with Him", which has the same
meaning as: "The Tawheed of Almighty God." So, it will be clear to
the honourable reader that Tawheed is the essence of Islam, and it is the
starting and ending point for all goodness and excellence.
Linguistically Tawheed means: "To make something one,
or to assert the oneness of something."7 However, what we are concerned
with here is the Sharee'ah or technical meaning of Tawheed, which is: "To
single out Almighty God alone for worship."8
Al-Bayjowree - may God have mercy on him - said: "It is
to single-out al-Ma'bood (the One to be worshipped - i.e. Almighty God) with
worship, along with belief and affirmation in the oneness and uniqueness of His
Dhaat (Essence), Sifaat (Attributes) and Actions."9
Shaykh al-Ghunaymaan
- may God protect him - said: "It is to single Him out with worship, with
love, lowliness and submissiveness to Him, by complying with His commands and
submitting to them."10
The Divisions of Tawheed
And Tawheed - with the Salaf and the Scholars of
Ahlus-Sunnah wal-Jamaa'ah has three divisions.
'Allaamah as-Safaareenee (died
1112H) - may God's mercy be upon him - said: "Know that Tawheed has three
divisions: Tawheed ar-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. Tawheed 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 Tawheed - as occurs at the start of Soorah Hadeed and
Soorah Taa Haa, at the end of Soorah al-Hashr, at the beginning of Soorah
Sajdah, at the beginning of Soorah Aal 'Imraan and all of Soorah al-Ikhlaas,
and other than these.
The second type: Then it is what is contained in Soorah
al-Kaafiroon and contained in His - the Most High's - saying: "Say: O
people of the Book! Come to a word that is just and fair between us and you,
that we shall worship none but God and that we shall associate no partner along
with Him, and that we shall not take others as lords besides God. Then if they
turn away, say: Bear witness that we are Muslims."17 It is also contained at
the beginning of Soorah Tanzeel and at the beginning, middle and end of Soorah
al-Mu'min, and at the beginning and end of Soorah A'raaf and the greater part
of Soorah An'aam. Indeed, every soorah (chapter) in the Qur'aan comprises these
two types of Tawheed, witnesses to them and calls to them.
Since the Qur'aan
either gives:
[i] information about
Almighty God, His Names, His Attributes, His Actions and His Sayings - which is
Tawheed fil-Ma'rifah wal-lthbaat (the Tawheed of Knowledge and Affirmation); or
[ii] it is a call to
worship Almighty God alone without any partner, and a rejection of whatever is
worshipped besides Him - and this is Tawheed al-lraadee at-Talabee (the Tawheed
of Actions and Intentions); or
[iii] it is a command
to obey Him and to comply with His orders and prohibitions - so this is from
the rights of Tawheed and is a completion of it; or
[iv] it gives
information about the people of Tawheed and how they were treated in this world
and how they will be honoured in the Hereafter - and this is the reward for
Tawheed; or
[v] it gives
information about the people of Shirk (associating partners along with Almighty
God) and the punishment they receive in this world and the torment they shall
receive in the Hereafter - so this is the reward for those who abandon
Tawheed."18
Tawheed - its Importance in the Qur'aan
Ibn Abil-'Izz - may
God have mercy on him - said: "So the Qur'aan - all of it - is about
Tawheed, its rights and its rewards; and about Shirk, its people and their
punishments. Thus: "All praise belongs to God, Lord of the worlds."19
is Tawheed (of knowledge). "The Most Merciful, the Bestower of Mercy"
is Tawheed (of knowledge). "The Master of the Day of Judgement" is
also Tawheed (of knowledge). "You alone do we worship and You alone do we
seek aid and assistance from" is Tawheed (of action) . "Guide us to
the Straight Path" concerns Tawheed and asking for guidance to the path of
the people of Tawheed, (which is): "The Path of those whom You have
favoured." "Not of those who have earned Your anger, nor of those who have gone astray" - those who have separated themselves from
Tawheed."20 So Almighty God begins this soorah by first informing us about
Himself - the Most Perfect (i.e. Tawheed of knowledge). Then after having
knowledge of Almighty God - the Most High - God orders us with the Tawheed of
action: "You alone do we worship."
Likewise just as
"the great Qur'aan opens with Tawheed it also I ends with it. So the
Qur'aan opens with Soorah al-Faatihah: "All praise belongs to God, Lord of
the Worlds" and the great Qur'aan ends with the Soorah: "Say: I seek
refuge with the Lord of mankind".21, 22
Likewise, the greatest ayaah (verse) in the Qur'aan is
Ayatul-Kursee (the Verse of the Throne).23 Since this great ayaah informs us -
from start to finish - purely about Almighty God's Names, His Attributes and
His Actions. So this further emphasizes the importance of the Tawheed of
knowledge. Similarly, Soorah al-Ikhlaas - from start to finish - is concerned
with the Tawheed of knowledge, whilst Soorah al-Kaafiroon is connected with the
Tawheed of action.24 Indeed, the Prophet - may the peace and blessings of God
be upon him - said about a man who was reciting al-Kafiroon in the first rak'ah
(unit of formal prayer): "This is a servant who believes in his
Lord." Then the man recited al-Ikhlaas in the second, so he - may the
peace and blessings of God be upon him - said: "This is a servant who
knows his Lord".25 The Prophet - may the peace and blessings of God be
upon him - said: "Say: He is God, the One" is equivalent to one third
of the Qur'aan. And "Say: O disbelievers . . . " is equivalent to a
quarter of the Qur'aan.26
What further demonstrates the importance of this Tawheed is
the fact that the Prophet - may the peace and blessings of God be upon him -
"would begin his day with Tawheed (of knowledge and action), since he
recited both Soorah al-Kafiroon and Soorah al-Ikhlaas in the two rak'aat (units
of prayer) before Fajr (dawn prayer).27 And he would end the night by reciting
both of these soorahs in his witr (final - literally "odd numbered")
prayer.28, 29
"Indeed, all of the Qur'aan is about Tawheed."30
And Almighty God - the Mighty and Majestic - says: "A book We have sent
down, full of blessings, that men may ponder over its messages; and those who
possess understanding may take them to heart."31
Tawheed - its
Importance from the Sunnah
And what proves the importance of Tawheed from the Sunnah is
that the Chosen one - may the peace and blessings of God be upon him - remained
in Makkah thirteen years amongst the disbelievers, calling them to it, and
saying to them: "Say: None has the right to be worshipped except Almighty
God and thus be successful . . . ".32
The Messenger of God - may the peace and blessings of God be
upon him - said: "I have been sent close to the Hour, with the sword, so
that none has the right to be worshipped except Almighty God alone, without any
partner. My sustenance is beneath the shade of my spear. And humiliation and
ignominy is for whosoever opposes my command. And whosoever resembles a people
is from them."33, 34
Similarly he would send his Companions to various
communities ordering them with this Tawheed first - as was the case when he
sent Mu'aadh ibn Jabal to Yeman, saying: "Indeed you are going to a people
from the People of the Book, so let the Tawheed of God be the very first thing
you call them to . . . "35
And just as the Prophet - may the peace and blessings of God
be upon him - started his Prophethood and teaching with the matter of Tawheed,
then likewise he - may the peace and blessings of God be upon him - mentioned
"the matter of Tawheed during his final illness from which he - may the
peace and blessings of God be upon him - died, when he said: "The curse of
Almighty God be upon the Jews and the Christians, for they took the graves of
their Prophets as places of worship."36,37
Clearing a Misconception
Shaykhul-Islam Ibn
Taymiyyah (died 728H) said: "The Tawheed with which the Messengers came
with comprises of affirming that Divinity and worship belong to Almighty God
alone, such that a person witnesses that none has the right to be worshipped
except Almighty God, and that none is worshipped except Him, nor depended upon
other than Him, nor are alliances or enemies made except for Him, nor is an
action done except for Him. This affirmation also covers those Names and
Attributes which Almighty God affirms for Himself, as God - the Most High -
says: "And the God to be worshipped is only one God. None has the right to
be worshipped except Him, the Most Merciful, the Bestower of Mercy."38
And God - the Most High - says: "Do not take two
objects of worship. Indeed, Almighty God is the only Deity to be worshipped, so
fear Him."30
And He - the Most High - says: "Whosoever calls upon
(i.e. supplicates or prays to) other than God, for which he has no proof, then
his reckoning is only with his Lord. Indeed the disbelievers will not be
successful."40 Almighty God - the Most High - also says: "And ask
those of our Messengers whom we sent before you: 'Did We ever appoint objects
of worship besides the Most Merciful?'"41
And Almighty God informed us about every Prophet from
amongst the Prophets that they called the people to the worship of God alone,
having no partner, as He said: "Indeed there is an excellent example for
you in Abraham and those with him, when they said to their people: 'Indeed we
are free from you and whatever you worship besides Almighty God. We have
rejected you, and there has arisen between us and you, hostility and hatred
forever - until you believe in God alone."42 And God said about the
mushriks (pagan idolaters): "When it is said to them: 'None has the right
to be worshipped except Almighty God', they become arrogant. And they say: 'Are
we to abandon those deities that we worship because of a mad poet?"43 And
this occurs a lot in the Qur'aan.
And what is meant by
Tawheed is not merely Tawheed ar-Roobubiyyah - the belief that Almighty God
alone is the Creator - which is what some of the people of Kalaam (speculative
theology) and the Sufis think! So they think that if they affirm this type of
Tawheed, along with its proofs, then they have affirmed the utmost limits of
Tawheed and that if they bear witness to this and become absorbed in it, then
they have absorbed themselves in the limits of Tawheed! However, this is not
the case. Since even if a person agreed to those attributes which are befitting
to the Lord, and declared Him free from everything He should be declared free
from and affirmed that He alone is the creator of everything - then still such
a person would not be a muwahid (a person of Tawheed) until along with this, he
witnesses that the only Ilaah (i.e. object of worship) is Almighty God (Allah)
- (i.e. none has the right to he worshipped except God alone) - affirming that
Almighty God alone is the Ilaah deserving off all worship, adhering to this
worship and associating no partners with Him. Also affirming that this Ilaah
(object of worship) is He who is deified and worshipped and who deserves
worship and it is not that Ilaah merely with the meaning: "The One who has
the power to create and originate."44
So if an explainer (of the Qur'aan) explains Ilaah to mean:
"The One who has the power to create and originate" and believes that
this is the most particular description of Ilaah and affirms this to be the
limits of Tawheed - as is done by the people of Kalaam (speculative theology),
and it is what they say from Abul-Hasan al-Ash'aree45 and his followers - then
they do not know the true reality of the Tawheed with which Almighty God sent
His Messengers, since the Arab mushriks (pagan idolaters) used to agree that
Almighty God alone is the Creator of everything. Yet despite this, they were
still mushriks, as God - the Most High - says: "Most people do not believe
in God except that they commit shirk (i.e. associate others with Him in belief
and worship).''46
A group from amongst the Salaf (the first three generations
of Muslims) said: "If you ask them who created the Heavens and the earth,
they will say: 'God' - yet along with this, they worshipped others besides
Him."47
Almighty God - the Most High - said. "Say: 'Whose is the earth and all that is in it, if you do indeed know?' They will say: 'It belongs to God.' Say: 'Will you not then remember?' Say: 'Who is the Lord of the heavens and the Lord of the great Throne?' They will say: 'God.' Say: 'Will you not then fear Him?"48 So not everyone who affirms that Almighty God is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade."49
Almighty God - the Most High - said. "Say: 'Whose is the earth and all that is in it, if you do indeed know?' They will say: 'It belongs to God.' Say: 'Will you not then remember?' Say: 'Who is the Lord of the heavens and the Lord of the great Throne?' They will say: 'God.' Say: 'Will you not then fear Him?"48 So not everyone who affirms that Almighty God is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade."49
In Conclusion
Shaykh 'Abdul-Qaadir al-Jeelaanee (died 561H) said: "So
it is upon you to fear God - the Mighty and Majestic - and not to fear anyone
else except Him. Turn to God - the Mighty and Majestic - for your every need,
and rely upon Him alone - the Most High - seeking that which you need from Him
alone. Do not rely upon anyone other than Almighty God. And Tawheed - all is
contained in Tawheed."50
---------------------------
References
1. Sharhul-'Aqeedatul-Tahaawiyyah (p. 69).
2. Fadl 'Ilmus-Salaf
(p. 47) of al-Haafidh Ibn Rajab (died 795H).
3. Related by
ad-Daarimee (1/102) and Abu Nu'aym in al-Hilyah (7/ 280), with a Saheeh isnaad.
4. Related by
al-Bukaaree (1/49) and Muslim (no. 16) from 'AbduIlaah ibn 'Umar - may God be
pleased with him.
5. Related by Muslim (no. 20).
6. Related by Muslim
(no. 19).
7. Lisaan ul-'Arab (3/450) of Ibn Mandhoor and also
al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee.
8. Ad-Dururus-Sunniyyah (1/48) of Shaykh 'Abdur- Rahmaan ibn
Hasan.
9. Jawharah at-Tawheed (p. 10).
10. Sharh Kitaabut-Tawheed min Saheehil-Bukaaree (1/38).
11. Lawaami' al-Anwaarul-Bahiyyah (1/128) of as-Safaareenee.
For the division of Tawheed into three types, refer to: al-Ibaanah 'an
Sharee'atil-Firqatin-Naajiyah (p. 693-694) of Ibn Battah (died 387H); Kitaab
ut-Tawheed of Ibn Mandah (died 395H) and al-Hujjah fee Bayaanil-Mahajjah (1/85,
1/111-113) of Abul-Qaasim al-Asbahaanee (died 535H).
12. Qur'aan - 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. Madaarijus-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 Ibn '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).
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