Meaning and Concept of Tawheed:
The essence of Tawheed is وحد and its sources are وحدا, وحدة, حدة, and وحودا.
The literal meaning and concept of Tawheed is: “To be one in essence, unique, singular, alone.” And the being who is one in essence, unique, singular, is called وحيد, وحد, or وحد.
In the terminology of Shariah, Tawheed is to believe in Allah as unique and alone in His essence and attributes and to worship Him (not to associate anyone else with Him in His attributes of divinity and worship).
Shah Waliullah Muhaddith Dehlvi, may Allah have mercy on him, while explaining Tawheed in
, states:
There are four fundamental and essential beliefs of Tawheed:
1: The Necessary Existent and the Eternal and Everlasting is only Allah’s essence.
2: The Creator of the Throne, the heavens, the earth, and all substances is Allah. There is no disagreement on these two beliefs between the Arab polytheists and the Jews and Christians.
3: The Sustainer, Controller, and Organizer of the heavens, the earth, and everything between them is only Allah Almighty.
4: The only one deserving of worship and devotion is Allah Almighty. There is mutual interdependence between these last two beliefs, and many groups have differed on these two beliefs.
The Necessity of Monotheism:
Every person should nurture their children through proper education and training so that when the child grows up, they follow the belief in the Oneness of God and become a true follower of Islam. They should seek solutions to their problems in this very religion of Islam. Because this is the true and complete religion of Allah, in which there is no flaw, no deficiency. But most people are unaware of this reality, and this is the reason they abandon this true, correct, and complete religion and become followers of false religions, drowning in the seas of misguidance and error.
The Importance of Monotheism:
The belief in the Oneness of Allah Almighty is the greatest part of faith and the fundamental principle of the religion of Islam. It is the essence of worship, transactions, deeds, and morals—that is, all righteous deeds. Without Tawheed (Oneness of Allah), there is neither faith nor Islam; without Tawheed, all acts of worship and dealings will be rejected, wasted, and fruitless.
This belief is so important that Allah Almighty sent more than one hundred thousand prophets and revealed hundreds of books and scriptures for its propagation and understanding. Allah Almighty says:
وَمَا أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلَّا نُوحِي إِلَيْهِ أَنَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدُونِ
“And We sent not before you any messenger except that We revealed to him that there is no deity except Me, so worship Me.”
Since the chain of prophethood and messengership was to be concluded with the Prophet Muhammad, peace be upon him, his mission and the revelation of the Quran completed the entire religion of Islam in general and this fundamental belief of Islam in particular. One-third of the Quran is related to this important issue of Tawheed. Allah Almighty says:
قُلْ هُوَ اللَّهُ أَحَدٌ
“O Prophet! Say, He is Allah, [who is] One.”
At another place, Allah Almighty says:
وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ
“And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.”
In the aforementioned verse, Allah Almighty informs that there is no true deity besides Him; He alone is unique in His essence, names, attributes, and actions; He has no partner; there is no creator or manager besides Him. Therefore, all forms of worship are exclusively for Allah Almighty.
After presenting a brief argument for Tawheed in this verse, the next verse mentions detailed proofs. Allah Almighty has established this issue of Tawheed with rational and transmitted evidence, signs in the universe and the self, and examples and parables. That is, He invites humans to reflect on these signs: Are these not proofs of Allah’s existence and His absolute power?
The height of the sky, its vastness and elevation, the world of the moon, sun, and stars in it, the lowliness of the earth, its flatness, its mountains, its seas, its settlements, and various beneficial things, the orderly movement of day and night, heat, cold, the moderation of seasons, the alternation of day and night, ships and vessels carrying various goods on the seas, the subjugation of seas and winds for it, the descent of rain from the sky that revives dead earth, the creation of various kinds of plants and food items, the different kinds of animals on earth and their subjugation for humans, the blowing of winds—cold, hot, southern, northern, eastern, and western—and the existence of clouds that carry rainwater and distribute it to every corner of the world by Allah’s command.
Certainly, all these things indicate Allah’s existence and His absolute power, and for every person of intellect and wisdom, these signs are sufficient to believe in Allah. Accordingly, Allah Almighty says:
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ
“Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.”
At the beginning of Surah Bani Isra’il, where the summary of the religion of Islam is presented, it starts with:
لَّا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ
“Do not set up with Allah any other deity.”
After stating the religious commandments, it concludes with:
ذَٰلِكَ مِمَّا أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَٰهًا آخَرَ
“These are the verses of wisdom which your Lord has revealed to you. So do not associate with Allah anyone.”
Benefit:
This also subtly indicates that the beginning of religion is with the declaration of Tawheed لا إله إلا الله and its end is also on Tawheed.
Types of Tawheed:
Tawheed is divided into three categories:
1: Tawheed Al-Uloohiyyah
2: Tawheed Ar-Ruboobiyyah
3: Tawheed Al-Asmaa Was-Sifaat
First: Tawheed Al-Uloohiyyah:
Tawheed al-Uluhiyyah means that Allah alone is to be considered in all acts of worship, and no form of worship should be directed towards anyone other than Allah.
Remember that this is the very Tawheed for which Allah created the jinn and mankind, as Allah Almighty says:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“And I did not create the jinn and mankind except to worship Me.”
All acts of worship, prayer, fasting, pilgrimage, zakat, charity, bowing and prostration, vows and sacrifices, circumambulation and seclusion, supplication and calling out, seeking help and assistance, obedience and servitude, compliance and following are only for Allah Almighty. Associating anyone else with Allah in any one of these is called شرك فى العباد or شرك فى الالوهية.
Therefore, the definition of shirk is to worship anyone besides Allah in any manner. Sayyiduna Abdullah bin Abbas (may Allah be pleased with him) says:
«المشرك الذى عبدمع الله الها آخر»
“A mushrik is one who worships anyone besides Allah in any way.”
Second: Oneness of Lordship:
Tawheed of Rububiyyah is the acknowledgment that Allah Almighty alone is the Creator, Provider, the One who gives life and causes death, and He alone is the Manager of all worlds, who has dominion over the heavens and the earth. This kind of Tawheed is a recognition and acknowledgment demanded by the innate nature upon which Allah Almighty has created all creatures. Even the polytheists among whom the Messenger of Allah صلى الله عليه وسلم was sent acknowledged this and did not deny it. As Allah Almighty has stated:
قُلْ مَن يَرْزُقُكُم مِّنَ السَّمَاءِ وَالْأَرْضِ أَمَّن يَمْلِكُ السَّمْعَ وَالْأَبْصَارَ وَمَن يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَمَن يُدَبِّرُ الْأَمْرَ ۚ فَسَيَقُولُونَ اللَّهُ ۚ فَقُلْ أَفَلَا تَتَّقُونَ
“Say, ‘Who provides for you from the heaven and the earth? Or who owns hearing and sight? And who brings the living out of the dead and brings the dead out of the living? And who arranges [every] matter?’ They will say, ‘Allah.’ So say, ‘Then will you not fear Him?'”
In another place, it is stated:
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
“And if you ask them who created the heavens and the earth, they will surely say, ‘The Exalted in Might, the Knowing, created them.'”
But the atheists, communists, and those whose minds are polluted by their teachings believe that man and this universe and everything in it came into existence by itself; nature itself is their creator. However, they could not convince reason with this, and they were compelled to accept the divine attributes under the name of the Cause of causes.
Concept of God in Hinduism:
At one place in the Gita it is written:
“He, the Bhagwan, was never born; He is eternal and He is the owner of the entire universe.”
The Upanishads are also counted among the sacred texts of Hindus. Consider one verse from them:
“He is One; He has no partner.”
Among the religious books of Hinduism, the Vedas are considered the most sacred. The main four Vedas are:
1. Rig Veda.
2. Yajur Veda.
3. Sama Veda.
4. Atharva Veda.
In Yajur Veda it is stated:
“He has no image, no form. His sign is undoubtedly high; every shining and radiant thing exists because of Him, like the sun etc. May He not cause me sorrow. This is my prayer. Since He is unborn (Anjanma), He is worthy of our worship.”
In Atharva Veda it is:
“Indeed, God is great.”
Concept of God in Sikhism:
No Sikh can describe God better than according to their religion’s “Mool Mantar” (the collection of fundamental beliefs of Sikhism), which is present at the beginning of the Guru Granth Sahib. It is the first verse of the first volume of Guru Granth Sahib, called “Japji”:
“There is only one God, He alone is the true Creator, free from fear and enmity, unborn and eternal, self-existent (who is from Himself), great and merciful.”
Concept of God in Zoroastrianism:
In Zoroastrianism, God is known as “Ahura Mazda.” “Ahura” means “Lord and Master,” and “Mazda” means “the wise and all-knowing.” Therefore, “Ahura Mazda” means “the all-wise and all-knowing God.” “Ahura Mazda” exactly represents the concept of the one and only God without partner.
Attributes of God according to Dastur:
1: He is One.
2: There is none like Him.
3: He is beyond the limits of beginning and end.
4: He has neither parents nor wife or children.
5: He is beyond body and form.
6: Eyes do not see Him, nor can the mind bring Him into imagination.
7: He is above all your concepts and imaginations.
8: He is closer to you than your own self.
We have presented an analysis of the concept of the God of the Worlds from non-Semitic religions, apart from the Semitic religions, to show that denial of this kind of monotheism has been rare, and that too only outwardly due to arrogance and obstinacy; otherwise, they too acknowledged it in their hearts. Allah Almighty has said:
وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ
“And they denied the signs out of injustice and arrogance, while their inner selves had already assured them of their truth. So see what was the end of the corrupters.”
Thursday: Tawheed of Names and Attributes:
Tawheed of Names and Attributes means to believe in all the divine attributes established by the Quran and Sunnah, accepting them without asking how (bila kayf), without likening (bila tamtheel), and without distortion or negation. Allah the Exalted says:
وَلِلَّهِ الْأَسْمَاءُ الْحُسْنَىٰ فَادْعُوهُ بِهَا
“And to Allah belong the best names, so call upon Him by them.”
In another place He says:
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ
“Say: Call upon Allah or call upon the Most Merciful. Whichever name you call Him by, to Him belong the best names.”
Also He said:
لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ
“So do not set up equals to Allah.”
Some Important Principles and Rules Regarding Names and Attributes
First Principle:
The texts related to the Names and Attributes of Allah Almighty, as found in the Quran and Sunnah, should be taken according to their apparent meaning. No alteration or modification should be dared upon them. Because changing the apparent meaning is equivalent to speaking about Allah without knowledge, which is religiously forbidden. Allah Almighty says:
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالْإِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَن تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
“Say, My Lord has forbidden all immoralities, whether apparent or hidden, sins and unjust rebellion, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.”
Second Principle:
Under this principle, there are a few branches, the explanation of which will make the entire rule clear.
First branch:
All the names of Allah Almighty are of the highest degree of goodness and love. Allah Almighty has said:
قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ
“Say, call upon Allah or call upon the Most Merciful. Whichever name you call, to Him belong the best names.”
Second branch:
The names of Allah Almighty are not limited to a specific number. Allah Almighty says:
قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
“Say, if the sea were ink for the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.”
Third branch:
All the beautiful names (Asma’ al-Husna) of Allah Almighty are definitive, meaning their affirmation is solely dependent on the evidence of the Quran and Hadith; therefore, in this matter, only the scriptural text will be relied upon. Allah Almighty says:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ
“And do not pursue that of which you have no knowledge.”
Fourth branch:
Some of the names of Allah Almighty are transitive, and some are intransitive.
1. Transitive Names:
Regarding transitive names, the affirmation of the following three things is necessary.
1: Every name of Allah Almighty indicates His essence.
2: And every name of Allah Almighty indicates the attribute that is inherent in that name.
3: The effect of this name of Allah Almighty extends to His creation. For example, the attribute الرحمن is believed to be such that He bestows mercy upon whichever servant He wills.
2. Intransitive Names:
For intransitive names, only the first two of the above three things are affirmed, not the last one. For example: Al-Sayyid is one of the names of Allah, but this name is not transitive towards creation. It pertains solely to the essence of Allah Almighty.
Third Principle:
To understand this rule and principle, it is essential to comprehend the meaning of some branches.
First branch:
All the attributes of Allah Almighty consist of perfection and praise; there is no defect or flaw in them. For example: the attribute الحياة ، العلم ، القدرة and others. Accordingly, Allah Almighty says:
وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ
“And the best and highest attribute is for Allah.”
Second branch:
The attributes of Allah Almighty are of two types:
(1) Affirmative (Thubutiyyah).
(2) Negative (Salbiyyah).
1. Affirmative Attributes (Sifat Thubutiyyah):
The attributes which Allah Almighty has affirmed for Himself are called Affirmative Attributes. For example: the attribute الحياة، العلم، النزول، الوجه and others.
Therefore, it is extremely necessary to affirm these attributes for Allah Almighty, Kamayliq Bijalalah Shanah.
2. Negative Attributes (Sifat Salbiyyah):
Negative attributes are those attributes which Allah Almighty has negated from His essence. It is extremely necessary to negate these attributes from Allah Almighty’s essence and to affirm their opposite attributes as established for the Exalted Essence of Allah. For example: Allah Almighty has said:
وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ
“And rely upon the Ever-Living who does not die.”
Now it is necessary to negate death from Allah Almighty’s essence, and along with that, the opposite attribute of death حياة must be fully established and accepted for Allah Almighty.
Third Branch:
There are two types of affirmative attributes:
(1) Essential.
(2) Functional.
1. Essential Attributes:
Essential attributes refer to those attributes of Allah Almighty which He has possessed from eternity to eternity, without any interruption, such as the attribute سمع and بصر, etc.
2. Functional Attributes:
Attributes of action refer to those attributes whose occurrence depends on His will; He may perform the action or may not. For example, the attributes المجئي and الكلام, etc.
Fourth branch:
Regarding these attributes, it is necessary to keep in mind three fundamental principles:
1: Allah Almighty’s all attributes are real; their interpretation is not permissible. For example: if the attribute يد is affirmed for Allah Almighty, then it should be understood in its reality; interpreting it to mean قدرت is not correct.
2: It is not permissible to describe the modality (how) of any attribute of Allah Almighty.
Allah Almighty says:
فَلَا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ
“So do not set up equals to Allah.”
3: The exalted attributes of Allah Almighty are not similar or comparable to the attributes of the creatures. Allah Almighty says:
لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ
“There is nothing like unto Him, and He is the Hearing, the Seeing.”
Difference between analogy and modality:
Analogy:
It means to describe a quality by restricting it to its equivalent, for example, if a person says that the hand of Allah is like the hand of a human.
Takyeef (Specification):
It means to describe a quality without restricting it to its equivalent, for example, if a person imagines a specific quality of Allah’s descent to the lowest heaven without any simile or metaphor.
The ruling on Tamsil (Simile) and Takyeef (Specification):
Allegorical interpretation and specifying the modality are false and impermissible. Imam Malik, Sufyan ibn ‘Uyaynah, and Abdullah ibn Mubarak, may Allah have mercy on them, say:
«آمروها بلا کيف»
“Describe the attributes without explaining their modality.”
This is why when Imam Malik, may Allah have mercy on him, was asked about the meaning of Allah’s statement الرحمٰن على العرش استوي, he replied:
«الاستواء معلوم والكيفية مجهول والإيمان به واجب»
“‘Istawa’ (established) is known, its modality is unknown, and believing in it is obligatory.”
In Aqeedah Tahawiyyah, regarding the Throne, it is stated:
«والعرش والكرسي حق، وهو مستغن عن العرش وما دونه محيط بكل شيء وفوقه.»
“The existence of the Throne and the Footstool is true; Allah Almighty is independent of the Throne and everything else, encompassing everything and above everything.”
Sheikh al-Hanafi Abu al-Yasar Bazdawi states:
“The affirmation of the hand and face is true according to us; its reality is clear. The description and modality are unclear. The Mu‘tazilah did not accept the reality due to ignorance of the modality, and by negating these attributes, they became Mu‘aṭṭilah (deniers).”
Sheikh Abdul Qadir Jilani, may Allah have mercy on him, writes in Ghaniyyat al-Talibin:
«لا يجوز وصفه بأنه فى كل مكان بل يقال: إنه فى السماء على العرش كما قال: الرحمن على العرش استوى»
“It is not permissible to say about Allah Almighty that He is everywhere. Rather, it should be said that He is on the Throne in the heaven, as Allah Himself has said: ‘The Most Merciful established Himself over the Throne.’”
Mulla Ali al-Qari al-Hanafi, may Allah have mercy on him, writes:
«إن الغضب والرضى الذى يوصف الله به مخالف لما يوصف به العبد وإن كان كل منها حقيقة، فإن صرف القرآن عن ظاهره وحقيقته بغير موجب حرام.»
“The attribute of anger and pleasure of Allah Almighty is opposite to the anger and pleasure of a servant. This is a reality because it is forbidden to distort the apparent and real meanings of the Qur’an without any evidence.”
Abdullah ibn Abi al-Hudhail, may Allah have mercy on him, says that I asked Sayyiduna Abdullah ibn Mas’ud, may Allah be pleased with him, whether he knew that the one who remembers Allah is pleased with Him. Sayyiduna Abdullah ibn Mas’ud, may Allah be pleased with him, replied: لا بل يضحك “No, rather Allah, the Lord of Glory, laughs.”
Imam Zahri and Makhul say that the hadiths mentioning Allah’s attributes should be accepted as they are.
It is narrated from Imam Abu Hanifah, may Allah have mercy on him:
«ونقر بأن الله سبحانه وتعالى على العرش استوى من غير أن تكون له حاجة واستقر عليه وهوحافظ العرش وغير العرش من غير احتياج»
“And we affirm that Allah, Glorified and Exalted, is established on the Throne without need for it, and He is the Protector of the Throne and everything besides it without need or necessity.”
Fourth Principle:
The method of refutation against misguided sects such as Mu’tazila and Mu’addila, etc.
The method of refutation against these people is to say to them:
1: Your statement is clearly against the explicit texts.
2: It is against the method of the Salaf.
3: And it is not supported by the correct evidence of your own creed.
4: And Abu al-Hasan al-Ash’ari, to whom this belief is attributed, himself abandoned this belief and adhered to the creed of the Salaf, the Companions, the Followers, and the noble Imams.
Conditions of Tawhid
There are seven conditions of Tawhid, without which Tawhid will not be valid. Some scholars have compiled these seven conditions into one couplet:
عِلْمٌ يَقِينُ وَإِخْلَاصٌ وَ صِدُقُل مَعَ
مَحَبَّةٍ وَ إِنْقِيَادٍ وَالْقُبُولُ لَهَا
In the following lines, they are briefly but comprehensively explained:
Knowledge:
It is extremely necessary for a person who testifies to the Oneness of Allah Almighty to be well aware that there is no true deity except Allah, and that only He is worthy of all kinds of worship. Accordingly, Allah Almighty says:
فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ
“So, O my Prophet! Know that indeed there is no deity worthy of worship except Allah.”
Taking this noble verse as evidence, Imam Bukhari, may Allah have mercy on him, established a chapter in his Sahih Al-Ilm titled: باب: العلم قبل القول والعمل “The statement that the rank of knowledge precedes speech and action.”
And in Surah Ibrahim, people are also commanded to acquire knowledge of the Oneness of Allah, because knowledge is a condition for Tawheed that strengthens a person’s certainty. Thus, it is stated:
هَٰذَا بَلَاغٌ لِّلنَّاسِ وَلِيُنذَرُوا بِهِ وَلِيَعْلَمُوا أَنَّمَا هُوَ إِلَٰهٌ وَاحِدٌ وَلِيَذَّكَّرَ أُولُو الْأَلْبَابِ
“This is the message of Allah for the people, so that they may be warned by it, and so that they may know that indeed Allah alone is the only deity, and so that the wise may take admonition.”
Furthermore, the Messenger of Allah, peace and blessings be upon him, said:
«من مات وهو يعلم أن لا إله إلا الله دخل الجنة.»
“Whoever dies knowing that there is no deity worthy of worship except Allah will enter Paradise.”
From this prophetic hadith, peace and blessings be upon him, it is also conclusively proven that the condition of “knowledge” is extremely necessary for Tawheed.
Certainty :
After understanding the meaning and concept of Tawheed, having heartfelt certainty in the belief that “only the Being of Allah is worthy of all acts of worship” without any doubt is the second condition of Tawheed. Accordingly, Allah Almighty has said:
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فِي سَبِيلِ اللَّهِ ۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ
“Indeed, the believers are those who have believed in Allah and His Messenger and then doubt not, and strive with their wealth and their lives in the cause of Allah. Those are the truthful.”
It is narrated from Sayyiduna Mu’adh bin Jabal (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
«ما من نفس تموت وهى تشهد أن لا إله إلا الله وأني رسول الله يرجع ذلك إلى قلب مومن إلا غفر الله لها .»
“Whoever dies upon this condition that he testifies with certainty that there is no deity except Allah and that I am the Messenger of Allah, Allah will forgive his sins.”
Sayyiduna Abdullah bin Mas’ud (may Allah be pleased with him) said:
«اليقين الإيمان كله.»
“Certainty is the whole of faith.”
Sincerity:
The third condition of Tawheed is sincerity (Ikhlas). Ikhlas means that worship and religion should be purely for Allah Almighty, without any show-off or worldly motives involved. Allah Almighty says:
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ
“And they were only commanded to worship Allah, being sincere to Him in religion.”
It is narrated from Sayyiduna Muadh bin Jabal (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said:
«من شهد ان لا إله إلا الله مخلصا فى قلبه دخل الجنة.»
“Whoever testifies La ilaha illallah sincerely from the heart will enter Paradise.”
Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says:
“The essence of Islam is the two testimonies (Shahadatayn), so whoever seeks show-off and display in worship has not truly believed in Tawheed.”
Truthfulness:
The meaning of truthfulness is to sincerely understand, believe, and develop sincerity in the concepts and meanings of Tawheed, and to act truthfully in these matters. But a person who merely verbally acknowledges but does not act truthfully in these matters is a hypocrite. As Allah Almighty has said:
إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ
“O Prophet! When the hypocrites come to you, they say, ‘We bear witness that you are indeed the Messenger of Allah.’ And Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are indeed liars.”
This means the hypocrites verbally acknowledged your prophethood, but their hearts did not confirm your prophethood; their inner self was contrary to their outward declaration, so they were called liars in their testimony. Therefore, truthfulness and sincerity in Tawheed is a necessary matter. And that truthfulness must be such that it is completely free from falsehood. Allah Almighty says:
وَالَّذِي جَاءَ بِالصِّدْقِ وَصَدَّقَ بِهِ ۙ أُولَٰئِكَ هُمُ الْمُتَّقُونَ
“And the Messenger has brought the truth, and those who believe in it, they fear Allah.”
Sayyiduna Abdullah bin Abbas (may Allah be pleased with him) says: الصدق means كلمه توحيد.
And the Messenger of Allah (peace be upon him) said to Mu’adh bin Jabal (may Allah be pleased with him):
«ما من أحد تشهد أن لا إله إلا الله أن محمدا رسول الله صدقا من قلبه إلا حرمه الله على النار.»
“Whoever sincerely testifies that there is no deity except Allah and that Muhammad (peace be upon him) is the truthful Messenger of Allah, Allah will forbid the Fire of Hell upon him.”
Love :
A person who holds the belief in Tawheed should love this belief, because the knowledge of Tawheed cannot be attained without love. Allah Almighty says:
وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ
“And there are some people who take others as equals to Allah and love them as they should love Allah, while the believers love Allah intensely.”
It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said:
«ثلاث من كن فيه وجد بهن حلاوة الإيمان ومن كان الله ورسوله أحب إليه مما سواهها ، ومن أحب عبدا لا يحبه إلا لله، ومن يكره أن يعوذ فى الكفر بعد إذا أنقذه الله كما يكره أن يلقى فى النار.»
“Whoever has these three qualities will taste the sweetness of faith: First, that the person loves Allah and His Messenger more than anyone else. Second, that he loves a person solely for the sake of Allah. Third, that Allah has saved him from disbelief, and then he hates to return to disbelief as much as he hates to be thrown into the fire.”
Yahya bin Mu’adh (may Allah have mercy on him) says:
“Whoever does not observe the limits set by Allah is definitely not truthful in claiming love for Allah.”
Abu Ya’qub (may Allah have mercy on him) says:
“Any person who claims to love Allah Almighty but does not obey Allah’s commands, his claim is false; and whoever boasts of loving Allah but does not fear Allah is arrogant.”
Obedience:
Obedience and submission are among the conditions of monotheism. Allah Almighty has said:
وَأَنِيبُوا إِلَىٰ رَبِّكُمْ وَأَسْلِمُوا لَهُ مِن قَبْلِ أَن يَأْتِيَكُمُ الْعَذَابُ ثُمَّ لَا تُنصَرُونَ
“And turn to your Lord and submit to Him before the punishment comes upon you; then you will not be helped.”
Indeed, Islam is essentially the act of making one’s limbs obedient to the oneness of Allah, and this is the strongest support. It is stated:
وَمَن يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ
“And whoever submits his face to Allah while he is a doer of good, then he has grasped the most trustworthy handhold.”
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with him) that الْعُرْوَةُ الْوُثْقَى refers to the لَا إِلَهَ إِلَّا الله Kalima of Tawheed.
Acceptance:
Along with understanding the meanings and implications of the declaration of faith “La ilaha illallah,” accepting it is also an essential condition of monotheism. Worship should not be rejected out of arrogance, hatred, or negligence; otherwise, the condition of acceptance will be lost, and monotheism will be incomplete. Allah Almighty has described this flaw in the disbelievers as follows:
إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ (35) وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ(36)
“When it was said to them, ‘There is no deity except Allah,’ they showed arrogance and said, ‘Shall we leave our gods for a mad poet?'”
The Prophet Muhammad (peace be upon him) gave glad tidings of success and salvation to the one who accepts the declaration of faith. He said:
«من قبل مني الكلمة التى عرضتها على عمي فردها على ، فهي له نجاة»
“Whoever accepts the declaration of faith from me, this declaration will be the means of his salvation. I presented this declaration to my uncle, but he rejected it.”
