Introduction to Tawheed

Bismillaahirrahmaanirraheem
Alhamdulillaah rabbil 'alameen
Assalaato wasalaamo ala Rasoolullaah sayyidina Muhammad
Wa ala ahlihi washabihi ajma'een

Tawheed litterally means to unify something. To make something one. To attribute or asserting oneness to something. It comes from the word wahhada, that means to unify, unite, consolidate. In our religion, ad-deen, tawheed, (tawheedullaah) it of course does NOT mean that Allaah is three and then we make Him one, it means to acknowledge and maintain the oneness of Allaah and how we relate to it. It means realizing and affirming Allaah’s unity in all of man’s actions which directly or indirectly relate to Him

Because of this principle of tawheed, the Islamic belief in God is uniquely unitarian and Islaam is counted among the world’s monotheistic religions along with Judaism and Christianity. However, according to the Islamic concept of tawheed, Christianity is classified as polytheism and Judaism is considered to be a subtle form of idolatry. Thus, the principle of tawheed is very profound and needs further clarification even among Muslims.



All of those who worked for the destruction of Islaam and the misguidance of its followers have attempted to neutralize the principle of tawheed, because it represents the very essence of the divine message of Islaam brought by all the prophets. They have introduced concepts about Allaah totally alien to Islaam; concepts designed to take man away from the worship of Allaah alone. Once people accept these pagan philosophies about God, they become easily susceptible to a multitude of other deviant ideas, all of which eventually lead those who accept them to the worship of created things under the guise of the true worship of God.

The Prophet, aleyhi salato wasalaam, himself vividly warned Muslims to beware of such
deviations as had befallen the nations before them. He encouraged them to stick closely to the path which he had tread. One day as he sat with his companions, he drew a straight line in the dirt. He then drew a series of lines branching off from either side of it. When the companions asked him what it meant, he pointed to the branches and told them that they represented the various paths of misguidance in this life. He went on to say that at the head of each path sat a devil inviting people to it. After that, he pointed to the straight line in the middle and told them that it represented the path of Allaah. When the companions asked for further clarification, he told them that it was his path and he recited the following verse:

وَأَنَّ هَـٰذَا صِرَٲطِى مُسۡتَقِيمً۬ا فَٱتَّبِعُوهُۖ وَلَا تَتَّبِعُواْ ٱلسُّبُلَ فَتَفَرَّقَ بِكُمۡ عَن سَبِيلِهِۦۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّڪُمۡ تَتَّقُونَ

“And verily, this (i.e. Allâh's Commandments mentioned in the above two Verses 151 and 152) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqûn” (soorah al-An’aam 6:153)

It is therefore of the utmost importance that tawheed be clearly understood in the way it was taught by the Prophet, aleyhi salato wasalaam, and understood by his companions, or else one could easily end up on one of the many deviant paths while claiming tawheed, praying, paying zakaah, fasting and making Hajj. Allaah, Most Wise, has pointed to this phenomenon when He said in the Qur’aan,

وَمَا يُؤۡمِنُ أَڪۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ

And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are Mushrikûn -polytheists - see Verse 6: 121] (soorah Yusuf 12:106)

Tawheed is divided up into three categories.

1. Tawheed ar-Ruboobeeyah: lit. “Maintaining the oneness of Lordship,” that is, affirming that Allaah is one, without partners in his sovereignty.

2. Tawheed al-Asmaa’ was-Sifaat: lit. “Maintaining the unity of Allaah’s Names and Attributes,” that is, affirming that they are incomparable and unique.

3. Tawheed al-‘Ibaadah: Affirming that Allaah is alone in his right to be worshipped.

The division of tawheed into its components was not done by the Prophet, aleyhi salato wasalaam, nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. It wasn’t until islam spread to Syria, Egypt, Persia, where people already had a tradition of understanding Allaah in a way that was contrary to Islamic teachings. So when they came into the fold of islam they brought some of these teaching with them and it became mixed up with pure religion of islam. Thus the necessity for this analytical approach to the principle of tawheed arose. It is only natural to expect that the peoples of these lands would carry with them some of the remnants of their former beliefs. When some of these new converts began to express, in writings and discussion, their various philosophical concepts of God, confusion arose in which the pure and simple belief of Islaam became threatened. There were also others who had outwardly accepted Islaam but secretly worked to destroy the religion from within, due to their inability to oppose it militarily. This group began to actively propagate distorted ideas about Allaah among the masses in order to tear down the first pillar of eemaan (faith) and with it Islaam istself. So the scholars realised it was necessary to respond to these ideas and clarify to the muslims what the correct understanding of Allaah is. The foundations of the components are all implied in the verses of the Qur’aan and in the explanatory statements of the Prophet, aleyhi salato wasalaam, and his companions, as will become evident when each category is dealt with in more detail later.

Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)

This category of tawheed is actually the category that most people accept. If you ask Christians or Jews or any other persons for example, who created you, they will answer God, the Lord, The Father or whatever name they chose. Most people accept and acknowledge tawheed ar-Rubboobeeyah, and most religions too. I think only one religion has two creators, and that is the Zoroastrians, who has a good deity and an evil deity. But other than that, this is where most people actually are correct in their beliefs.

This category is based on the fundamental concept that Allaah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is ruboobeeyah which is derived from the root Rabb (Lord). According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad, aleyhi salato wasalaam, used to often repeat the phrase “La hawla wa laa quwwata illaa billaah.” (There is no movement nor power except by Allaah’s will). The basis for the ruboobeeyah concept can be found in many Qur’anic verses. For example, Allaah says:


ٱللَّهُ خَـٰلِقُ ڪُلِّ شَىۡءٍ۬ۖ وَهُوَ عَلَىٰ كُلِّ شَىۡءٍ۬ وَكِيلٌ۬
Allâh is the Creator of all things, and He is the Wakîl (Trustee, Disposer of affairs, Guardian) over all things. Soorah az-Zumar, (39):62.



مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ
No calamity befalls, but by the Leave [i.e. Decision and Qadar (Divine Preordainments)] of Allâh Soorah at-Taghaabun, (64):11

The Prophet, aleyhi salato wasalaam,further elaborated on this concept saying, “Be aware that if the whole of mankind gathered together in order to do something to help, 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 and already written would happen to you.”

Thus, what man conceives as good fortune and misfortune are merely events predestined by Allaah as part of the tests of this life. The incidents follow patterns set by Allaah alone. Allaah has said in the Qur’aan:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّ مِنۡ أَزۡوَٲجِكُمۡ وَأَوۡلَـٰدِڪُمۡ عَدُوًّ۬ا لَّڪُمۡ فَٱحۡذَرُوهُمۡۚ

“O Believers! Surely there is in your wives and children an enemy
for you, so beware of them.” Soorah at-Taghaabu, (64):14

That is, within the good things of this life there are severe tests of one’s faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,

وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٍ۬ مِّنَ ٱلۡأَمۡوَٲلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٲتِۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirun (the patient) Soorah al-Baqarah, (2):155.

Sometimes the patterns are recognizable, as in the case of cause and effect relationship, and sometimes they are not, as in the case when apparently good results come from evil means, or bad results from good means. God has explained that the wisdom behind this is often beyond man’s comprehension due to our limited scope of knowledge in soorah al-Baqarah:


كُتِبَ عَلَيۡڪُمُ ٱلۡقِتَالُ وَهُوَ كُرۡهٌ۬ لَّكُمۡۖ وَعَسَىٰٓ أَن تَكۡرَهُواْ شَيۡـًٔ۬ا وَهُوَ خَيۡرٌ۬ لَّڪُمۡۖ وَعَسَىٰٓ أَن تُحِبُّواْ شَيۡـًٔ۬ا وَهُوَ شَرٌّ۬ لَّكُمۡۗ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ

Jihâd[] (holy fighting in Allâh's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allâh knows but you do not know. Soorah al-Baqarah, (2):216.

Tawheed al-Asmaa’ was-Sifaat (Maintaining the Unity of Allaah’s
Names and Attributes)

This category of tawheed has five main aspects:

1. For the unity of Allaah’s names and attributes to be maintained in the first
aspect, Allaah must be referred to according to how He and His Prophet, aleyhi salato wasalaam, have described Him, without explaining away His names and attributes by giving them meanings other than their obvious meaning. For example, in the Qur’aan Allaah
says that He gets angry with the disbelievers and the hypocrites. He says:

وَيُعَذِّبَ ٱلۡمُنَـٰفِقِينَ وَٱلۡمُنَـٰفِقَـٰتِ وَٱلۡمُشۡرِكِينَ وَٱلۡمُشۡرِكَـٰتِ ٱلظَّآنِّينَ بِٱللَّهِ ظَنَّ ٱلسَّوۡءِۚ عَلَيۡہِمۡ دَآٮِٕرَةُ ٱلسَّوۡءِۖ وَغَضِبَ ٱللَّهُ عَلَيۡہِمۡ وَلَعَنَهُمۡ وَأَعَدَّ لَهُمۡ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرً۬ا

And that He may punish the Munâfiqûn (hypocrites), men and women, and also the Mushrikûn[] men and women, who think evil thoughts about Allâh, for them is a disgraceful torment, And the Anger of Allâh is upon them, and He has cursed them and prepared Hell for them — and worst indeed is that destination. Soorah al-Fath, (48):6.

Thus, anger is one of God’s attributes. It is incorrect to say as some have, that His
“anger” must really mean His “punishment”, since anger is a sign of weakness in
man that does not befit Allaah. What Allaah has stated should be accepted, with
the qualification that His anger is not like human anger-based on Allaah’s
statement.

لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬ۖ
There is nothing like Him Soorah ash-Shooraa, (42):11

This verse clearly underscores the fact that Allaah’s attributes are different from
those of men!

2. The second aspect of Tawheed al-Asmaa’ was-Sifaat involves referring
to Allaah as He has referred to Himself without giving Him any new names or
attributes. For example, Allaah may not be given the name al-Ghaadib (the angry
one), in spite of the fact that He has said that He gets angry, because neither
Allaah nor His messenger has used this name. This may seem to be a very fine
point, but it must be maintained in order to prevent the false description of God.
That is, finite man is in no position to define the infinite Lord of creation.

3. In the third aspect of Tawheed al-Asmaa’ was-Sifaat Allaah is referred
to without giving Him the attributes of His creation. The key principle which should be followed when dealing with Allaah’s attributes is the Qur’anic formula,

لَيۡسَ كَمِثۡلِهِۦ شَىۡءٌ۬ۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ

There is nothing like Him, and He is the All-Hearer, the All-Seer. Soorah ash-Shooraa (42):11

The attributes of hearing and seeing are among human attributes, but when they
are attributed to The Divine Being they are without comparison in their
perfection. However, when these attributes are associated with men they
necessitate ear and eye apparatuses which cannot be attributed to God. What man
knows about the Creator is only what little He has revealed to him through His
prophets. Therefore, man is obliged to stay within these narrow limits. When man
gives free reign to his intellect in describing God, he is liable to fall into errors by
assigning to Allaah the attributes of His creation

4. The fourth aspect of tawheed as-Asmaa’ was-Sifaat requires that man
not be given the attributes of Allaah

5. Maintaining the unity of Allaah’s names also means that Allaah’s
names in the definite form cannot be given to His creation unless preceded by the
prefix ‘Abd meaning “slave of” or “servant of.” Many of the Divine names in www.islamiconlineuniversity.com 13
their indefinite form like Ra’oof and Raheem are allowable names for me because
Allaah has used some of them in their indefinite forms to refer to the Prophet, aleyhi salato wasalaam:

لَقَدۡ جَآءَڪُمۡ رَسُولٌ۬ مِّنۡ أَنفُسِڪُمۡ عَزِيزٌ عَلَيۡهِ مَا عَنِتُّمۡ حَرِيصٌ عَلَيۡڪُم بِٱلۡمُؤۡمِنِينَ رَءُوفٌ۬ رَّحِيمٌ۬

“A messenger has come to you from among yourselves who is
grieved by whatever afflicts you. He is full of concern for you, full of
pity (Ra’oof) and full of mercy (Raheem) for the believers.” Soorah at-Tawbah, (9):128

But ar-Ra’oof (the One Most Full of Pity) and ar-Raheem (the Most Merciful)
can only be used to refer to men if they are preceded by ‘Abd as in ‘Abdur-Ra’oof
or ‘Abdur-Raheem, since in the definite form they represent a level of perfection
which only belongs to God.

Tawheed al-‘Ebaadah (Maintaining The Unity of Worship)

Now we are coming to the part of tawheed where most of mankind is going astray. The worship of Allaah, the worship of the Creator.

In spite of the wide implications of the first two categories of tawheed, firm belief
in them alone is not sufficient to fulfill the Islamic requirements of tawheed.
Tawheed ar-Ruboobeeyah and Tawheed al-Asmaa’ was-Sifaat must be
accompanied by their complement, Tawheed al-’Ibaadah, in order for tawheed to
be considered complete according to Islaam. This point is substantiated by the
fact that Allaah Himself has related in clear terms that the mushrikoon (idolators)
of the Prophet’s time confirmed many aspects of the first two forms of tawheed.
In the Qur’aan Allaah tells the Prophet, aleyhi salato wasalaam, to say to the pagans:

قُلۡ مَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ أَمَّن يَمۡلِكُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَمَن يُخۡرِجُ ٱلۡحَىَّ مِنَ ٱلۡمَيِّتِ وَيُخۡرِجُ ٱلۡمَيِّتَ مِنَ ٱلۡحَىِّ وَمَن يُدَبِّرُ ٱلۡأَمۡرَۚ فَسَيَقُولُونَ ٱللَّهُۚ فَقُلۡ أَفَلَا تَتَّقُونَ


Say (O Muhammad SAW): "Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?" They will say: "Allâh." Say: "Will you not then be afraid of Allâh's Punishment (for setting up rivals in worship with Allâh)?" Soorah Yoonus, (10):31


وَلَٮِٕن سَأَلۡتَهُم مَّنۡ خَلَقَهُمۡ لَيَقُولُنَّ ٱللَّهُۖ فَأَنَّىٰ يُؤۡفَكُونَ
And if you ask them who created them, they will surely say: "Allâh". How then are they turned away (from the worship of Allâh, Who created them)?.
35 Soorah az-Zukhruf, (43):87.

The pagan Makkans all knew that Allaah was their creator, sustainer, their Lord
and Master; yet that knowledge did not make them Muslims according to God. In
fact, Allaah said:


وَمَا يُؤۡمِنُ أَڪۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ

And most of them believe not in Allâh except that they attribute partners unto Him [i.e. they are Mushrikûn -polytheists - see Verse 6: 121] (soorah Yusuf 12:106)


From the previously mentioned verses, it is clear that the disbelievers knew of
Allaah’s sovereignty, dominion and power. In fact, they used to devote
various types of worship to Him like Hajj, charity, animal sacrifices, vows and
even prayers in times of dire necessity and calamity. They even used to claim that
they were following the religion of Abraham. Because of that claim, Allaah
revealed the verse:

مَا كَانَ إِبۡرَٲهِيمُ يَہُودِيًّ۬ا وَلَا نَصۡرَانِيًّ۬ا وَلَـٰكِن كَانَ حَنِيفً۬ا مُّسۡلِمً۬ا وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ
Ibrâhim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islâmic Monotheism - to worship none but Allâh Alone) and he was not of Al-Mushrikûn Soorah Aal‘Imraan, (3):67.

Consequently, the most important aspect of tawheed is that of tawheed al-
’Ibaadah, maintaining the unity of Allaah’s worship. All forms of worship must
be directed only to Allaah because He alone deserves worship, and it is He alone
who can grant benefit to man as a result of His worship. Furthermore, there is no
need for any form of intercessor or intermediary between man and God. Allaah
exmphasized the importance of directing worship to Him alone by pointing out
that this was the main purpose of man’s creation and the essence of the message
brought by all the prophet. He said:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ
And I (Allâh) created not the jinn and mankind except that they should worship Me (Alone). Soorah adh-Dhaariyaat, (51):56.

This is the most explicit ayah in the whole Quraan about the purpose of creation, the purpose of life. No other ayah describes why we are here, why Allaah created us and EVERYTHING that we know.


وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَۖ

And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): "Worship Allâh (Alone), and avoid (or keep away from) Tâghût[] (all false deities, etc. i.e. do not worship Tâghût besides Allâh)." Soorah an-Nahl, (16):36

In Soorah al-Faatihah, which every Muslim is required to recite in his or
her daily prayers, verse four reads, “You alone do we worship, and from You
alone do we seek help.” This is a clear statement that all forms of worship should
be directed exclusively to the One who can respond: Allaah. The Prophet
Muhammad, aleyhi salato wasalaam, confirmed the concept of unity of worship saying, “ If you ask in prayer ask only Allaah, and if you seek help, seek it only from Allaah.” The absence of any need for intercession is further emphasized by the any verses indicating His closeness to man. For example:

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ
And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.[] Soorah al-Baqarah, (2):186.

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). Soorah Qaaf, (50):16

The confirmation of Tawheed al-’Ibaadah conversely necessitates the denial of all
forms of intercession or association of partners with Allaah. If someone prays to the dead seeking their influence on the lives of the living or the souls of those who
have passed away, they have associated a partner with Allaah, because worship is
being shared between Allaah and His creation. The Prophet Muhammad (r) said,
in no uncertain terms, “Prayer (du‘aa) is worship.” And, Allaah, Most Great
and Glorious, said:

أَفَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُڪُمۡ شَيۡـًٔ۬ا وَلَا يَضُرُّكُمۡ
"Do you then worship besides Allâh, things that can neither profit you, nor harm you? Soorah al-Anbiyaa, (21):66.

إِنَّ ٱلَّذِينَ تَدۡعُونَ مِن دُونِ ٱللَّهِ عِبَادٌ أَمۡثَالُڪُمۡۖ فَٱدۡعُوهُمۡ فَلۡيَسۡتَجِيبُواْ لَڪُمۡ إِن كُنتُمۡ صَـٰدِقِينَ
Verily, those whom you call upon besides Allâh are slaves like you. So call upon them and let them answer you if you are truthful Soorah al-A‘raaf, (7):194

If someone prays to the Prophet (r), or to jinn, angels or so called saints asking
for help or asking them to request help from Allaah on his behalf, be has also
committed shirk.

Worship (‘ebaadah) in the Islamic view, includes more than just fasting,
paying zakaah, Hajj and animal sacrifices. It includes emotions like love, trust,
and fear, all of which have degrees which should only be directed to God. Allaah
has addressed these emotions and warned against excesses in them as follows:

وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادً۬ا يُحِبُّونَہُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبًّ۬ا لِّلَّهِۗ
And of mankind are some who take (for worship) others besides Allâh as rivals[] (to Allâh). They love them as they love Allâh. But those who believe, love Allâh more (than anything else). Soorah al-Baqarah, (2):165.


بِإِخۡرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوڪُمۡ أَوَّلَ مَرَّةٍۚ أَتَخۡشَوۡنَهُمۡۚ فَٱللَّهُ أَحَقُّ أَن تَخۡشَوۡهُ إِن كُنتُم مُّؤۡمِنِينَ
Will you not fight a people who have violated their oaths (pagans of Makkah) and intended to expel the Messenger, while they did attack you first? Do you fear them? Allâh has more right that you should fear Him, if you are believers. Soorah at-Tawbah, (9):13.