An Introduction to Tawheed

Source: Adapted from the writings of Dr. Abu Ameenah Bilal Philips & others

Linguistically the word ‘Tawheed’ means ‘to make something one’.

In its Islamic usage, it means ‘to testify to the uniqueness and oneness of Allaah and to make all of one’s
worship for Allaah alone’.

When the term Tawheed is used in reference to Allaah (i.e. Tawheedullaah1), it means the realizing and
maintaining of Allaah's unity in all of man's actions which directly or indirectly relate to Allaah. It is the
belief that
 Allaah is One, without partner in His dominion and His actions (Ruboobeeyah),
 One without similitude in His essence and attributes (Asmaa wa Sifaat), and
 One without rival in His divinity and in worship (Ulooheeyah/’Ibaadah).

These three aspects form the basis for the categories into which the science of Tawheed has been
traditionally divided. i.e.
 Tawheed ar-Rubobeeyah (Maintaining the Unity of Allaah's Lordship)
 Tawheed al-Asmaa was-Sifaat (Maintaining the Unity of Allaah’s Names and Attributes)
 Tawheed al-Uloohiyyah or Tawheed al- ‘Ibaadah (Maintaining the Unity of Worship)

The three overlap and are inseparable to such a degree that whoever omits any one aspect has failed to
complete the requirements of Tawheed. The omission of any of the above mentioned aspects of Tawheed is
referred to as "Shirk" (lit. sharing); the association of partners with Allaah, which, in Islamic terms, is in fact
idolatry.

We have just looked at the Sharee’ah definition of Tawheed - ‘testifying to the oneness of Allaah
and worshipping Him alone’.
In order to do this - i.e.
o To testify to the oneness of Allaah and,
o To worship Allaah alone

We must look at our Tawheed from:

o the knowledge aspect (which would be both Tawheed ar-Rubobeeyah and Asmaa was-Sifaat,
because they are both knowledge-based) and
o the actions aspect. (which is Tawheed al-Uloohiyyah or Ibaadah which is action based.)

Tawheed

Knowledg Action
e

Tawheed ar-Ruboobeeyyah Tawheed al Asma was Sifaat Tawheed al-Uloohiyyah/’Ibaadah

The division of Tawheed into its components was not done by the Prophet (saws) nor by his companions
(Sahabah), as there was no necessity to analyze such a basic principle of faith in this fashion. However, the
foundations of the components are all implied in the verses of the Qur'aan and in the explanatory statements
of the Prophet (saws) and his companions.

Now we will study Tawheed in more detail by looking at the three aspects mentioned
above:
Tawheed ar-Rubobeeyah:

1
Tawheed ar-Rubobeeyah means that we accept Allaah as being the only real power in the Universe. He
caused all things to exist when there was nothing; thus He is called al-Khaliq, the Creator. He is the One who
gave all things the power to grow, to move and to change, so He is called ar-Rabb. Nothing happens except
what He allows to happen; thus He is called al-Maalik, 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" (Soorah At-Taghabun 64:11)

The Prophet Muhammad (saws) 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". (Collected by 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" (Soorah 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 [like horse shoes, rabbits paws
etc], 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 [like black cats crossing our
path, breaking mirrors etc.) and good luck charms such as the Taweez (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)

Some more of Allaah’s names that are linked to his Rubobeeyah are
al-Mu’dhi (the Giver) al-Muhyee (the One who gives life),
ash-Shaafee (the Healer), al-Mumeet (the One who causes death) etc…

2
Tawheed al-Asmaa was-Sifaat:
Tawheed al-Asmaa was-Sifaat means to describe Allaah according to the names and attribues by
which He has described Himself in the Qur’aan or those used by the Prophet Muhammad to describe
Him (in the Hadeeth). Because Allaah is the Greatest, His names are called al-Asmaa al-Husnaa (The
Most Beautiful Names). Allaah said in the Qur’aan:
“Allaah, there is no God but He. To Him belong the Most Beautiful names.” ( Soorah Taa Haa 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 that 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" (Soorah Ash-Shura 42:11)

This verse holds a very important Principle, which is the Key to understanding this aspect of Tawheed
in the proper way without falling into any deviations . Also, we should realise that in this verse a
distinction is made between those who truly worship their Creator and those who worship the creation
(because those who worship created things like men, animals, fire etc. are not worshipping a Unique
being whereas those who truly worship the Creator believe that there is nothing or no one similar or
comparable or co-equal to Him)
This category of Tawheed has five main aspects:
1. Allaah must be referred to according to how He and His Prophet (saws) have described Him
without explaining away His names and attributes by giving them meanings other than their
obvious meanings. The Names and Attributes of Allaah should be accepted without any
alteration, whether in words or meaning. They should be understood in the absolute sense and free
from human deficiencies because the similarity between the Attributes of Allaah and mankind is
only of name and not in degree. For eg, Allaah says:
“That He may punish the hypocrites, men and women, and the pagan men and women, who have
an evil opinion of Allaah. A circle of evil is around them; Allaah is Angry with them, Curses them
and has prepared for them an evil end.” (Soorah al-Fath 48: 6).
In this verse, Allaah is described with the Attribute of Anger. It is wrong to believe that Allaah’s
Anger has any similitude to those of the humans. It is also wrong to change the meaning of the
verse saying, ‘His Anger must mean His Punishment, because anger is a sign of weakness and
weakness cannot be attributed to Allaah, etc… It is sufficient to believe in the Attribute of Allaah
and believe that “There is nothing like unto Him.” (Soorah Ash-Shura 42:11)

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. For eg. the Christians claim that Jesus (as) was God; this negates the
Tawheed of Allaah's Names and Attributes because it degrades the Creator to the level of human
beings and gives Him those weaknesses that 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? Similar is the case of
 the Hindu descriptions of God. As Muslims, we say ‘SubhanAllaah’ (Allaah is above such
imperfections). Rather it is we weak humans who need to turn to this perfect Lord and Creator.
And in contast to these distorted ideas about God, Allaah says clearly in the Qur’aan,
“No tiredness overcomes Him nor sleep…” (Soorah al- Baqarah 2:255)
“My Lord neither errs nor forgets." [Soorah Taha: 52] and other such verses
As stated earlier, the key principle that should be followed when dealing with Allaah’s attributes
is the Qur'aanic formula: "There is nothing like Him and He is hearer and seer of all." (Soorah
Ash-Shura 42:11)

4. The fourth aspect of Tawheed al-Asmaa was-Sifaat requires that man should not be given the
attributes of Allaah. For eg: the Christian claim that Prophet Jesus was God incarnate or the
Hindu belief of so many men having been the avatars of different gods on earth Most Shi'ite sects
(with the exception of the Zaidites of Yemen) have given their "Imaams" divine attributes of
absolute infallibility, knowledge of the past, the future and the unseen, the ability to change
destiny and control over the atoms of creation. In so doing they set up rivals who share God's
unique attributes and who, in fact, become gods besides 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 their indefinite form like Ra'oof and Raheem are allowable
names for men because Allaah has used some of them in their indefinite forms to refer to the
Prophet (saws):
"A messenger has come to you from among yourselves to whom anything which burdens you is
grievous. He is full of concern for you and is full of pity (Ra'oof) and full of mercy (Raheem)".
(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. Similarly, names
like 'Abdur-Rasool (slave of the messenger), 'Abdun-Nabee (slave of the Prophet), 'Abdul-Husayn
(slave of Husayn), etc.,where people name themselves slaves to other than Allaah are also
forbidden. Based on this principle, the Prophet (saws) forbade Muslims from referring to those
put under their charge as 'Abdee (my slave) or Amatee (my slave girl).(Sunan Abu Dawud, (English
Trans.), vol.3, pp. 1385-86, no.4957).

Tawheed al-Uloohiyyah or Tawheed al-’Ibaadah:

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. This is to worship Allaah alone in one’s inward and outward
actions. Allaah has informed us of all the actions that He loves and is pleased whether they are inward
actions (i.e. of the heart) or whether they are outward actions (i.e. of the tongue and limbs). So this
aspect of Tawheed is to do with knowing and acting upon everything that Allaah has commanded and
refraining from everything that He has forbidden. Allaah has also explained everything that constitues
Shirk (such as fortune-telling, wearing talismans etc.) So a part of perfecting this aspect of Tawheed,
is knowing what actions constitute Tawheed and what actions constitute Shirk.

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 emphasized 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 prophets. Allaah says:
"I did not create the Jinn and Mankind except for My worship." (Soorah adh-Dhaariyiat, 51:56)
"Verily, I have sent to every nation a messenger (saying), 'Worship Allaah and avoid false gods'."
(Soorah an-Nahl, 16:36.)

Consequently, the gravest sin is Shirk, the worship of others instead of Allaah or along with Allaah. In
Soorah al-Faatihah, which every Muslim is required to recite in his or her prayers at least seventeen
times daily, verse four reads, "You alone do we worship and from You alone do we seek help". A
clear statement that all forms of worship should only be directed to the One who can respond, Allaah.
The Prophet Muhammad (saws) 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." (Reported by Ibn 'Abbaas and
collected by at-Tirmidhee)The absence of any need for intercession is further emphasized by the many
verses indicating His closeness to man. For example:
"When My servants ask you (O Muhammad) about Me (tell them), 'Verily I am close (to them), I
listen to the prayer of every one who calls on Me. So let them respond to Me and believe In Me in
order that they may he guided aright." (Soorah al-Baqarah, 2:186)
"And indeed I have created man and I know what his soul whispers to him, for I am nearer to him
than his jugular vein." (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 (saws) said, in no uncertain terms, "Prayer (du'aa) is worship." (Sunan Abu Dawud, vol.1,
p.387, no.1474)

And, Allaah, Most Great and Glorious, said:

“Do not worship besides Allaah that which can not help or harm you." (Soorah al-Anbiyaa, 21:66)
"Those on whom you call besides Allaah are only slaves like yourselves." (Soorah al-A'raaf, 7:194.

If someone prays to the Prophet (saws), to so-called saints, Jinns or angels asking for help or asking
them to request help from Allaah for them, they have also committed Shirk. According to the Qur'aan,
when the Makkans were questioned about directing their prayers to their idols, they answered, "We
only worship them so that they may bring us closer to Allaah." (Soorah az-Zumar, 39:3). The idols
were only used as intermediaries yet Allaah called them pagans (mushriks)for their practice. Those
among Muslims who insist on praying to other than Allaah would do well to reflect on this fact.

Then we should also be aware that, Worship (‘Ibaadah) 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:
"There are among men those who take (for worship) others besides Allaah as equals to Him. They
love them as they should only love Allaah. But those who believe have a much greater love of
Allaah..." (Soorah al-Baqarah, 2:165)
"Will you not fight people who broke their oaths, plotted to expel the messenger and were the first to
(attack) you? Do you fear them? Allaah has more right to be feared if you are truly believers." (Soorah
at-Tawbah 9:13)
"Put your trust in Allaah if you are truly believers." (Soorah al-Maa'idah, 5:23)

If we follow someone, who makes Halaal (permissible) what Allaah has made Haraam or vice versa,
we are also worshipping them; the proof of that is in the following Hadeeth:
On one occasion, the Prophet's companion 'Adee ibn Haatim, who was a convert from Christianity,
heard the Prophet (saws) recite the Qur’aanic verse, "They have taken their rabbis and monks as lords
besides Allaah," (Soorah at-Tawbah, 9:31) so he said: 'Surely we did not worship them,' The Prophet
(saws) turned to him and said 'Did they not make forbidden (Haraam) what Allaah had made
allowable (Halaal), and you all made it Haraam, and did they not make Halaal what Allaah made
Haraam and you all made it Halaal?' He replied, 'We certainly did.' The Prophet (saws) then said,
'That was how you worshipped them'." (Collected by at-Tirmidhee.)

The Three Categories of Tawheed in One Verse:

"Lord of the heavens and the earth and all that is between them, (i.e Rubobeeyah)
So worship Him alone and be constant and patient in His worship (i.e Uloohiyyah)
Do you know of any who is similar to Him? (i.e. Asmaa was-Sifaat) " [Soorah Maryam 19:65]