SWORD OF TAWHEED
ARTICLE 16
BY MUHAMMAD BURHAN ULLAH ( MIDO)
SWORD OF TAWHEED
MEANING OF TAWHEED BY QURAN VERSES
Tawheed in Arabic means attributing Oneness to Allaah and describing Him as being One and Unique, with no partner or peer in His Essence and Attributes.
The Arabs say waahid, ahad and waheed, all meaning one. Allaah is Waahid, meaning that He has no rivals or peers in any way. So Tawheed means knowing Allaah is One, with none like unto Him. Whoever does not acknowledge Allaah in these terms and does not describe Him as being One with no partner or associate does not believe in Tawheed.
With regard to the shar’i definition of Tawheed, it means believing in Allaah alone as God and Lord and attributing to Him alone all the attributes of Lordship and divinity.
It may be defined as follows: Believing that Allaah is One with no partner or associate in His Lordship (ruboobiyyah), divinity (uloohiyyah) or names and attributes (al-asma’ wa’l-sifaat).
This word (Tawheed) and its derivatives are used with this meaning in the Qur’aan and Sunnah. For example:
Allaah says (interpretation of the meaning):
“Say (O Muhammad): He is Allaah, (the) One [Ahad].
- Allaah‑us‑Samad [Allaah — the Self‑Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].
- He begets not, nor was He begotten.
- And there is none co‑equal or comparable unto Him”
[al-Ikhlaas 112:1-4]
“And your Ilaah (God) is One Ilaah [ilaahun waahidun] (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful”
[al-Baqarah 2:163]
“Surely, disbelievers are those who said: ‘Allaah is the third of the three (in a Trinity).’ But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah [ilaahun waahidun] (God —Allaah). And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them”
[al-Maa’idah 5:73]
HADITHS ON TAWHEED
كتاب التوحيد
97 Oneness, Uniqueness of Allah (Tawheed)
(1)Chapter: The Prophet (saws) inviting his followers to Tauhid of Allah
(1)باب مَا جَاءَ فِي دُعَاءِ النَّبِيِّ صلى الله عليه وسلم أُمَّتَهُ إِلَى تَوْحِيدِ اللَّهِ تَبَارَكَ
Sahih al-Bukhari 7372
Narrated Ibn `Abbas:
When the Prophet (ﷺ) sent Mu`adh to Yemen, he said to him, “You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them, be the Tauhid of Allah. If they learn that, tell them that Allah has enjoined on them, five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat but avoid the best property of the people.”
وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي الأَسْوَدِ، حَدَّثَنَا الْفَضْلُ بْنُ الْعَلاَءِ، حَدَّثَنَا إِسْمَاعِيلُ بْنُ أُمَيَّةَ، عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ صَيْفِيٍّ، أَنَّهُ سَمِعَ أَبَا مَعْبَدٍ، مَوْلَى ابْنِ عَبَّاسٍ يَقُولُ سَمِعْتُ ابْنَ عَبَّاسٍ، يَقُولُ لَمَّا بَعَثَ النَّبِيُّ صلى الله عليه وسلم مُعَاذًا نَحْوَ الْيَمَنِ قَالَ لَهُ “ إِنَّكَ تَقْدَمُ عَلَى قَوْمٍ مِنْ أَهْلِ الْكِتَابِ فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَى أَنْ يُوَحِّدُوا اللَّهَ تَعَالَى فَإِذَا عَرَفُوا ذَلِكَ فَأَخْبِرْهُمْ أَنَّ اللَّهَ فَرَضَ عَلَيْهِمْ خَمْسَ صَلَوَاتٍ فِي يَوْمِهِمْ وَلَيْلَتِهِمْ، فَإِذَا صَلُّوا فَأَخْبِرْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ زَكَاةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ غَنِيِّهِمْ فَتُرَدُّ عَلَى فَقِيرِهِمْ، فَإِذَا أَقَرُّوا بِذَلِكَ فَخُذْ مِنْهُمْ وَتَوَقَّ كَرَائِمَ أَمْوَالِ النَّاسِ ”.
Reference : Sahih al-Bukhari 7372
In-book reference : Book 97, Hadith 2
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 469
Sahih al-Bukhari 7374
Narrated Abu Sa`id Al-Khudri:
A man heard another man reciting (in the prayers): ‘Say (O Muhammad): “He is Allah, the One.” (112.1) And he recited it repeatedly. When it was morning, he went to the Prophet (ﷺ) and informed him about that as if he considered that the recitation of that Sura by itself was not enough. Allah’s Messenger (ﷺ) said, “By Him in Whose Hand my life is, it is equal to one-third of the Qur’an.”
حَدَّثَنَا إِسْمَاعِيلُ، حَدَّثَنِي مَالِكٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي صَعْصَعَةَ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ رَجُلاً، سَمِعَ رَجُلاً، يَقْرَأُ {قُلْ هُوَ اللَّهُ أَحَدٌ} يُرَدِّدُهَا، فَلَمَّا أَصْبَحَ جَاءَ إِلَى النَّبِيِّ صلى الله عليه وسلم فَذَكَرَ لَهُ ذَلِكَ، وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ ”. زَادَ إِسْمَاعِيلُ بْنُ جَعْفَرٍ عَنْ مَالِكٍ، عَنْ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، عَنْ أَبِي سَعِيدٍ، أَخْبَرَنِي أَخِي، قَتَادَةُ بْنُ النُّعْمَانِ عَنِ النَّبِيِّ صلى الله عليه وسلم.
Reference : Sahih al-Bukhari 7374
In-book reference : Book 97, Hadith 4
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 471
(4)Chapter: “(He Alone is) the All-Knower of the Unseen, and He reveals to none His Unseen.”
(4)بَابُ قَوْلِ اللَّهِ تَعَالَى: {عَالِمُ الْغَيْبِ فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا}
وَ{إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ} وَ{أَنْزَلَهُ بِعِلْمِهِ} وَ{مَا تَحْمِلُ مِنْ أُنْثَى وَلاَ تَضَعُ إِلاَّ بِعِلْمِهِ}، {إِلَيْهِ يُرَدُّ عِلْمُ السَّاعَةِ} قَالَ يَحْيَى الظَّاهِرُ عَلَى كُلِّ شَيْءٍ عِلْمًا، وَالْبَاطِنُ عَلَى كُلِّ شَيْءٍ عِلْمًا.
Sahih al-Bukhari 7379
Narrated Ibn `Umar:
The Prophet (ﷺ) said, “The keys of the unseen are five and none knows them but Allah: (1) None knows (the sex) what is in the womb, but Allah: (2) None knows what will happen tomorrow, but Allah; (3) None knows when it will rain, but Allah; (4) None knows where he will die, but Allah (knows that); (5) and none knows when the Hour will be established, but Allah.”
حَدَّثَنَا خَالِدُ بْنُ مَخْلَدٍ، حَدَّثَنَا سُلَيْمَانُ بْنُ بِلاَلٍ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ دِينَارٍ، عَنِ ابْنِ عُمَرَ ـ رضى الله عنهما ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ مَفَاتِيحُ الْغَيْبِ خَمْسٌ لاَ يَعْلَمُهَا إِلاَّ اللَّهُ، لاَ يَعْلَمُ مَا تَغِيضُ الأَرْحَامُ إِلاَّ اللَّهُ، وَلاَ يَعْلَمُ مَا فِي غَدٍ إِلاَّ اللَّهُ، وَلاَ يَعْلَمُ مَتَى يَأْتِي الْمَطَرُ أَحَدٌ إِلاَّ اللَّهُ، وَلاَ تَدْرِي نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِلاَّ اللَّهُ، وَلاَ يَعْلَمُ مَتَى تَقُومُ السَّاعَةُ إِلاَّ اللَّهُ ”.
Reference : Sahih al-Bukhari 7379
In-book reference : Book 97, Hadith 9
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 476
(6)Chapter: “The King of mankind.”
(6)باب قَوْلِ اللَّهِ تَعَالَى {مَلِكِ النَّاسِ}
فِيهِ ابْنُ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.
Sahih al-Bukhari 7382
Narrated Abu Huraira:
The Prophet (ﷺ) said, “On the Day of Resurrection Allah will hold the whole earth and fold the heaven with His right hand and say, ‘I am the King: where are the kings of the earth?” ‘
حَدَّثَنَا أَحْمَدُ بْنُ صَالِحٍ، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يُونُسُ، عَنِ ابْنِ شِهَابٍ، عَنْ سَعِيدٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ يَقْبِضُ اللَّهُ الأَرْضَ يَوْمَ الْقِيَامَةِ، وَيَطْوِي السَّمَاءَ بِيَمِينِهِ ثُمَّ يَقُولُ أَنَا الْمَلِكُ أَيْنَ مُلُوكُ الأَرْضِ ”. وَقَالَ شُعَيْبٌ وَالزُّبَيْدِيُّ وَابْنُ مُسَافِرٍ وَإِسْحَاقُ بْنُ يَحْيَى عَنِ الزُّهْرِيِّ عَنْ أَبِي سَلَمَةَ.
Reference : Sahih al-Bukhari 7382
In-book reference : Book 97, Hadith 12
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 479
(7)Chapter: “And He is the All-Mighty, the All-Wise.”
(7)باب قَوْلِ اللَّهِ تَعَالَى {وَهْوَ الْعَزِيزُ الْحَكِيمُ}
Sahih al-Bukhari 7383
Narrated Ibn `Abbas:
The Prophet (ﷺ) used to say, “I seek refuge (with YOU) by Your ‘Izzat, None has the right to be worshipped but You Who does not die while the Jinns and the human beings die.”
حَدَّثَنَا أَبُو مَعْمَرٍ، حَدَّثَنَا عَبْدُ الْوَارِثِ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ، عَنْ يَحْيَى بْنِ يَعْمَرَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ يَقُولُ “ أَعُوذُ بِعِزَّتِكَ الَّذِي لاَ إِلَهَ إِلاَّ أَنْتَ، الَّذِي لاَ يَمُوتُ وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ ”.
Reference : Sahih al-Bukhari 7383
In-book reference : Book 97, Hadith 13
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 480
TIRMIDHI 2597
Jabir narrated that the Messenger of Allah (s.a.w) said:
” Some of the people of Tawhid will be punished in the Fire until they are coals. Then the Mercy (of Allah) will reach them, they will be taken out and tossed at the doors of Paradise.” He said: ” The people of Paradise will pour water over them, and they will sprout as the debris carried by the flood sprouts, then they will enter Paradise.”
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي سُفْيَانَ، عَنْ جَابِرٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ يُعَذَّبُ نَاسٌ مِنْ أَهْلِ التَّوْحِيدِ فِي النَّارِ حَتَّى يَكُونُوا فِيهَا حُمَمًا ثُمَّ تُدْرِكُهُمُ الرَّحْمَةُ فَيُخْرَجُونَ وَيُطْرَحُونَ عَلَى أَبْوَابِ الْجَنَّةِ . قَالَ فَيَرُشُّ عَلَيْهِمْ أَهْلُ الْجَنَّةِ الْمَاءَ فَيَنْبُتُونَ كَمَا يَنْبُتُ الْغُثَاءُ فِي حِمَالَةِ السَّيْلِ ثُمَّ يَدْخُلُونَ الْجَنَّةَ ” . قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ جَابِرٍ .
Grade: Sahih (Darussalam)
English translation : Vol. 4, Book 13, Hadith 2597
Arabic reference : Book 39, Hadith 2801
Sahih al-Bukhari 7392
Narrated Abu Huraira:
Allah’s Messenger (ﷺ) said, “Allah has ninety-nine Names, one-hundred less one; and he who memorized them all by heart will enter Paradise.” To count something means to know it by heart.
حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، حَدَّثَنَا أَبُو الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا مِائَةً إِلاَّ وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ ”. {أَحْصَيْنَاهُ} حَفِظْنَاهُ.
Reference : Sahih al-Bukhari 7392
In-book reference : Book 97, Hadith 21
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 489
Sahih al-Bukhari 7404
Narrated Abu Huraira:
The Prophet (ﷺ) said, “When Allah created the Creation, He wrote in His Book–and He wrote (that) about Himself, and it is placed with Him on the Throne–‘Verily My Mercy overcomes My Anger.'”
حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ لَمَّا خَلَقَ اللَّهُ الْخَلْقَ كَتَبَ فِي كِتَابِهِ ـ هُوَ يَكْتُبُ عَلَى نَفْسِهِ، وَهْوَ وَضْعٌ عِنْدَهُ عَلَى الْعَرْشِ ـ إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي ”.
Reference : Sahih al-Bukhari 7404
In-book reference : Book 97, Hadith 33
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 501
(16)Chapter: “…..Everything will perish save His Face…”
(16)باب قَوْلِ اللَّهِ تَعَالَى {كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ}
Sahih al-Bukhari 7406
Narrated Jabir bin `Abdullah:
when this Verse:–‘Say (O Muhammad!): He has Power to send torments on you from above,’ (6.65) was revealed; The Prophet (ﷺ) said, “I take refuge with Your Face.” Allah revealed:– ‘..or from underneath your feet.’ (6.65) The Prophet (ﷺ) then said, “I seek refuge with Your Face!” Then Allah revealed:–‘…or confuse you in party-strife.’ (6.65) Oh that, the Prophet (ﷺ) said, “This is easier.”
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، حَدَّثَنَا حَمَّادٌ، عَنْ عَمْرٍو، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ لَمَّا نَزَلَتْ هَذِهِ الآيَةُ {قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ} قَالَ النَّبِيُّ صلى الله عليه وسلم ” أَعُوذُ بِوَجْهِكَ ”. فَقَالَ {أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ} فَقَالَ النَّبِيُّ صلى الله عليه وسلم ” أَعُوذُ بِوَجْهِكَ ”. قَالَ {أَوْ يَلْبِسَكُمْ شِيَعًا} فَقَالَ النَّبِيُّ صلى الله عليه وسلم ” هَذَا أَيْسَرُ ”.
Reference : Sahih al-Bukhari 7406
In-book reference : Book 97, Hadith 35
USC-MSA web (English) reference : Vol. 9, Book 93, Hadith 503
Allaah says (interpretation of the meaning):
“Truly, the religion with Allaah is Islam”
[Aal ‘Imraan 3:19]
“And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers”
[Aal ‘Imraan 3:85]
*Once this is understood, it should be noted that the scholars have divided Tawheed into three categories, as follows:*
Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), Tawheed al-Uloohiyyah (Oneness of Divinity) and Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes).
*Tawheed al-Ruboobiyyah*
(Oneness of Divine Lordship): means believing in Allaah as One and Unique with regard to His actions such as creation, sovereignty, control, giving life and death, and so on.
Whoever believes that there is any creator other than Allaah or any sovereign controlling this universe and disposing of its affairs other than Allaah has denied this aspect of Tawheed and disbelieved in Allaah.
The kuffaar of old accepted this aspect of Tawheed in general terms, although they differed with regard to some of its details. The evidence that they used to accept this is to be found in several verses of the Qur’aan such as the following (interpretation of the meaning):
“And if you were to ask them: ‘Who has created the heavens and the earth and subjected the sun and the moon?’ they will surely reply: ‘Allaah.’ How then are they deviating (as polytheists and disbelievers)?”
[al-‘Ankaboot 29:61]
“And if you were to ask them: ‘Who sends down water (rain) from the sky, and gives life therewith to the earth after its death?’ they will surely reply: ‘Allaah.’ Say: ‘All the praises and thanks be to Allaah!’ Nay, most of them have no sense”
[al-‘Ankaboot 29:63]
“And if you ask them who created them, they will surely say: ‘Allaah.’ How then are they turned away (from the worship of Allaah Who created them)?”
[al-Zukhruf 43:87]
In these verses Allaah states that the kuffaar affirm that He is the Creator, Sovereign and Controller, but despite that they do not worship Him alone (Tawheed of worship), which points to the graveness of their wrongdoing and lies, and the weakness of their reasoning. For if there is One Who is described in such terms, none should be worshipped except Him alone and none should be described as being one and unique except Him; may He be glorified above those that they associate with him.
So whoever affirms this Tawheed in the true sense must inevitably also affirm the Oneness of Allaah’s Divinity (Tawheed al-Uloohiyyah).
Tawheed al-Uloohiyyah means devoting all acts of worship, both inward and outward, in word and deed, to Allaah Alone, and not worshipping anything or anyone other than Allaah, no matter who he is. Allaah says (interpretation of the meaning):
“And your Lord has decreed that you worship none but Him”
[al-Isra’ 17:23]
“Worship Allaah and join none with Him (in worship)”
[al-Nisa’ 4:36]
It may be described as devoting all one’s actions to Allaah alone.
It is called Tawheed al-Uloohiyyah because it is based on ta’alluh lillaah which is worship and devotion of Allaah accompanied by love and veneration.
It is also called Tawheed al-‘Ibaadah (oneness of worship) because it means that a person worships Allaah by doing that which He has commanded and avoiding that which He has forbidden.
It is also called Tawheed al-Talab wa’l-Qasd wa’l-Iraadah (Oneness of goal, purpose and will) because it means that a person does not seek anything except the Face of Allaah, so he worships Him sincerely.
This is the kind of Tawheed concerning which people went astray, which is why the Prophets were sent and the Books were revealed. This is the purpose for which the universe was created and laws were prescribed. Concerning this disputes arose between the Prophets and their peoples, so the stubborn were doomed and the believers were saved.
Whoever goes astray with regard to this Tawheed, such as devoting some of his worship to someone other than Allaah, has gone beyond the pale of Islam and drifted away from true belief. May Allaah protect us from that.
With regard to Tawheed al-Asma’ wa’l-Sifaat (Oneness of the Divine Names and Attributes), this means affirming the names and attributes of Allaah and believing that there is none like unto Allaah in His names and attributes. This Tawheed is based on two principles:
1 – Affirmation: i.e., affirming that which Allaah has affirmed for Himself in His Book or that His Prophet (peace and blessings of Allaah be upon him) has affirmed of His beautiful names and sublime attributes in a manner that suits the Majesty and Greatness of Allaah, without distorting them, twisting their meanings, denying their reality or discussing how they are.
2 – Denial: i.e., denying that Allaah has any faults and denying any shortcomings that He has denied Himself. The evidence for that is the words of Allaah (interpretation of the meaning):
“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”
[al-Shoora 42:11]
So He has denied that He bears any resemblance to His creation, and affirmed that He has attributes of perfection in a manner that befits Him, may He be glorified.
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