TAUHEED INSTITUTE www.tauheed.com التوحيد Definitions Series Meaning of the Word “Tauheed” in the Arabic language, and the Quran and Sunnah and sayings of the Scholars Preparation and Presentation by Abu Salman Deya ud-Deen Eberleجمع وتقديم: أبو ســلمان ضياء الدين ابرليIn the Name of Allah, the Most Beneficent, the Most Mercifulالحمد لله رب العالمينوالصلاة والسلام على رسوله المصطفى الأمينوآله وصحبه ومن أتبعهم بإحسان إلى يوم الدين All praise is for Allah the Exalted and may the peace and blessings of Allah be upon His Messenger Muhammad and his family and companions and all those who follow them (and their way) until the Day of ResurrectionTauheed in Arabic LanguageTauheed in English TransliterationTauheed, Tawheed, Tauhid, Tawhid, Tuhid, etc, etc Tauheed in Quran Tauheed in Sunnah Tauheed in sayings of Salaf (Sahabah, Taba’een, Imams, Learned Eminent Scholars, Scholarly division of Tauheed into more than one categories, kinds, types, whether two, three, or moreFinal NOTE:Tauheed in Arabic Languageمن الفعل وَحّّدَ يُوَحّّدُ توحيداًThe Arabic root of tauheed (التوحيد) is the intensified form of the verb wahada (وحد) “to be one”, thus wahhada (وحّد) “to make one.” [Note the shadda]The specific meaning in the Islamic context is to wahada-llah (وحّد الله ) “to make Allah one,” in the past tense, or yuwahidu-llah (يوحّد الله), in present tense, meaning in faith, belief and practical worship.We find the word Tauheed ( التوحيد) in the sayings of the Prophet peace be upon him, and those after him, as we will show below. In the Arabic language often the Arabs also use the word to mean making a group unified and consolidated, as when they say “Tauheed as-Sufoof” : consolidation and unification of the ranks (literally rows). Of course the meaning is repeatedly found in the Quran – and it is even one third 1/3rd of the Quran as in the Hadeeth about Surat-Ikhlas as we will mention below – but the exact word (التوحيد) is not in the Quran. It is also called Tauheed of Allah ( توحيد الله). Tauheed in English Translation and TransliterationAs Tauheed, Tawheed, Tauhid, Tawhid, Tuhid, etc, etc Tauheed; often the transliteralization is given as tawheed or sometimes tawid, tuheed or tauhid or tauhid, etc, but the “u” or “aw” and “i” may confuse English speakers, so “tauheed” has been retained, just as we would transliterate day as yaum and not yawm.Often the word is translated as Monotheism, or Unitarianism, but these words sometimes carry incorrect connotations for English speakers from the Christian-Judaic traditions. Tauheed must be qualified as Islamic Monotheism, hence an alternative translation can be the Oneness of Allah, or Unicity of Allah, as some have proposed, or other phrases that better capture the meaning. The reality that Allah is One necessitates to believe in and practice the Oneness of Allah who alone is Lord Creator and God and alone is worthy of worship.Please refer the article which we wrote entitled xxxTauheed in Quran وجد الصحابة سورة فاتحة الكتاب وما تضمنها من حمد الله بالتوحيد في ألوهية الله وربوبية رب العالمين وأسماءه الحسنى الرحمن الرحيم الملك وإنهم وجدوا طريقة التوحيد وثمرة من سلكها و جزاء من تركها، ووجدوا سورة الكافرون وما تضمنها من الولاء و البراءة لأجل التوحيد، ووجدوا سورة الإخلاص وكونها تعدل ثلث القرآن لأن القرآن إما خبر أو إنشاء ، خبر عن الله سبحانه و إثبات وحدانية الله في ذاته و صفاته و افعاله أو خبر عن خلقه سبحانه و هم إما مؤمنون موحدون أو كفار مشركون ، أو إنشاء كأوامره و نواهيه لمصلحة خلقه وأول اوامر الله الأمر بالتوحيد وأول النواهي النهي عن الشرك،و وجدوا آيات قرآنية للرب المولى لا تحصى تبيّن التوحيد كقوله تعالى (و إذا ذُكر الله وحده اشمأزت قلوب الذين لا يؤمنون بالآخرة)، و قوله تعالى (و الهكم اله واحد لا اله إلا هو الرحمن الرحيم)، و قوله تعالى (أجعل الألهة اله واحد إن هذا لشيء عجاب)، وقوله تعالى ( ذلك بأنه إذا دعي الله وحده كفرتم و إن يشرك به تؤمنوا فالحكم لله العلي القدير)، و قوله تعالى (ولما رأوا بأسنا قالوا أمنا بالله وحده و كفرنا بما كنا به مشركون)، و قوله تعالى (وأن المساجد لله فلا تدعو مع الله أحداً)، وغيره الكثير الكثير، ولو لا مخافة الإطالة لبيّنا شيئاً من ذلك بتفاصيلها ولكن نترك القراء إلى رغبتهم لطلبها في مظانها سائلين الله تبارك وتعالى لنا ولهم الهداية، فإنهم سيجدون أن القرآن من أوله إلى لآخره التوحيد أو واجبات التوحيد أو الجزاء الحسن لمن يعمل بالتوحيد والجزاءالسيئة لمن تركه. And Allah said:Allah the Exalted said: said:فإذا ركبوا في الفلك دعوا الله مخلصين له الدين فلما نجاهم إلى البر إذا هم يشركون "And when they ride in ships [in stormy seas] they address their prayers to Almighty God in complete sincerity, but when they reach the shore they relapse into idolatry [shirk: associating partners with Allah]." [Qur`an 29:65]. Tauheed in Sunnah Example of the Hadith Amr ibn Abasah 1/ حديث عمرو بن عبسة رضى الله عنه وفي إسلامه في أول البعثة حيث قال: "كنت وأنا في جاهلية أظن أن الناس على الضلالة و أنهم ليسوا على شئ و هم يعبدون الأوثان فسمعت برجل بمكة يخبر أخباراً فقعدت على راحلتي فقدمت عليه فإذا رسول الله صلى الله عليه وسلم مستخفياً جراء عليه قومه فتلطفت حتى دخلت عليه بمكة فقلت: ما أنت؟ قال: أنا نبي. فقلت: و ما نبي؟ قال: أرسلني الله. فقلت: بأي شيء أرسلك ؟ قال أرسلني بصلة الأرحام وكسر الأوثان وأن يوحّد الله ولا يُشرك به شئ. فقلت: فمن معك على هذا؟ قال: حر وعبد. (قال ومعه يومئذ أبو بكر و بلال ممن آمن به) فقلت: إني متبعك. قال: إنك لا تستطيع ذلك يومك هذا. ألا ترى حالي و حال الناس؟ و لكن ارجع الى أهلك فإذا سمعت بي قد ظهرت فأتني…" الحديث بطوله. رواه مسلم (832 ) Imam Muslim reports in the Book of Prayer and Chapter on the “Islam of Amr ibn Abasa, may Allah be pleased with him” the narration of Amr ibn Abasa as-Sulami, may Allah be pleased with him, who said: “I was in the state of the Ignorance (before embracing Islam) and I used to think that the people were in error and they were not on anything (which may be called the right path) and they worshipped the idols. Meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge, so I rode my riding animal and went to him. The Messenger of Allah (may the peace and blessing of Allah be upon him) was at that time hiding since his people had made life extremely hard for him through persecution. In order to see him I entered Mecca discreetly and carefully (and thus managed) and go to him, and I said to him: Who are you? He said: I am a Prophet (of Allah). I asked: Who is a Prophet? He said: I have been sent by Allah (as a Messenger). I asked: What is that which you have been sent with? He said: I have been sent to (command that we) join ties of relationship (with kindness and affection), break the idols, proclaim and practice the oneness of Allah (yuwahidu = tauheed) and not to associate with Him any other partners (shirk). I said: Who is with you in this (affair)? He said: A free man and a slave. [The sub-narrator said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time.] I said: I am following you. He said: You are not be able to in these days (of persecution). Don't you see the condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory and dominance, come to me...” [Sahih Muslim: Book 4/ no. 1812]Here a crucial issue of Islamic jurisprudence arises about the proclamation of the Shahadah (testimony) of the Kalimat-al-Tauheed (word of monotheism): to testify that “LA ILAHA ILLALLAH” [‘there is no god (or deity or being worthy of worship) except Allah.’] We do not find the actual words of the Shahadah in this narration of the story Amr ibn Abasa as-Sulami’s Islam, even thought we know that the words are required to become a Muslim. It cannot be that he did not say this proclamation. Any doubt about this is unwarranted and a clear mistake since many proofs prove that Amr did say the Shahadah, the Kalimat-al-Tauheed "LA ILAHA ILL-A-LLAH. "And in the Hadeeth of Abdullah ibn Abbas, may Allah be pleased with him, when the Messenger of Allah, may the peace and blessing of Allah be upon him, sent Mu’adh ibn Jabal may Allah be pleased with him to Yemen. Ibn Abbaas, may Allah be pleased with them, narrates: Example of the Hadith Ibn Abbaas about the sending of Mu’aatdh to Yemen, may Allah be pleased with them وَعَنِ ابنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا، أَنَّ رَسُولَ اللهِ لَمَّا بَعَثَ مُعَاذَاً إِلَى اليَمَنِ قَالَ لَهُ: (إِنَّكَ تَأْتِي قَوْمَاً مِنْ أَهْلِ الكِتَابِ ، فَلْيَكُنْ أَوَّلُ مَا تَدْعُوهُمْ إِلَيْهِ شَهَادَةَ أَنْ لاَ إِلهَ إِلاَّ اللهُ فَإِنْ هُمْ أَطَاعُوكَ لِذَلِكَ، فَأَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ خَمْسَ صَلَواتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَإِنْ هُمْ أَطَاعُوكَ لِذَلِكَ: فَأَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ، فَإِنْ هُمْ أَطَاعُوكَ لِذَلِكَ فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ ، وَاتَّقِ دَعْوَةَ المَظْلُومِ، فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللهِ حِجَابٌ) [أَخْرِجَاهُ. وفي روايات اخرى نجد الفاظ متقاربة المعنى: 1... فليكن أول ما تدعوهم إلى أن يوحدوا الله تعالى، فإذا عرفوا ذلك... 2...فليكن أول ما تدعوهم إليه عبادة الله عز وجل فإذا عرفوا الله فأخبرهم...3 ...فادعهم إلى شهادة أن لا إله إلا الله وأني رسول الله، فإن هم أطاعوا لذلك فأعلمنهم...4 ...فليكن أول ما تدعوهم إليه عبادة الله عز وجل، فإذا عرفوا الله فأخبرهم ... 5...إلى أن يعبدوا الله.... رواه البخارى (1395)، ومسـلم (31)، والنسائى (5/3)، وإبن ماجة (1783)، (1/568)، والدارمى (1662)، (1/318)، وأحمد (233/1)، و رواية التوحيد في البخارى (7372) و مسلم (79).] Note Tahweel al-Masdarتحويل المصدرأن يوحدوا = توحيدWhen the Prophet, may Allah's peace and blessing be upon him, sent Mu`adth to Yemen, he commended him saying: ‘You will come upon people of the Scripture, so let your first act be to call them to witness that there is no god except Allah if they obey you in this, inform them that Allah has made it a duty for them to offer prayer (Salat) five times a day. If they obey you in this, then inform them that Allah has laid upon them the duty of charity (Zakat) to be levied from their rich and distributed to their poor. If they obey you in this, then by careful not to take the best of their properties (as payment of Zakat), and safeguard yourself against the supplication of who has suffered injustice because there is no veil between his supplication and Allah.” Related by both al-Bukhari and Muslim and many others, and in other versions of this tradition we find significant variations which all carry the same general meaning: “to actualize ‘Tauheed’ of Allah;” Reference the version of al-Darqutni in his Sunan 5/316 it is reported فَلْيَكُنْ أَوَّلَ مَا تَدْعُوهُمْ إِلَيْهِ تَوْحِيدُ اللَّه “...so let your first thing that you call them to is the Monotheism of Allah (Tauheed-Ullah).” 2) “to believe in Allah;” 3) “to know Allah;” 4) “to worship Allah;” 5) “to testify that ‘LA ILAHA ILLALLAH Thus we see the importance of Tauheed and that the same general idea can be mentioned by iman bi-llah, an ya’lam- Allah, an tashad an la ilaha Ill-a-llah. Another example: The Prophetic narration, may Allah's peace and blessing be upon him says:مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ وَكَفَرَ بِمَا يُعْبَدُ مِنْ دُونِ اللَّهِ حَرُمَ مَالُهُ وَدَمُهُ وَحِسَابُهُ عَلَى اللَّهِ“Whoever says LA ILAHA ILLALLAH and disavows (Kafara) what is worshiped other than Allah, will have his blood and property protected and sanctified, and his account will be with Allah, the Almighty and Majestic.” [Reported by Muslim]Another example And in the hadeeth of Imam Ahmad and at-Tirmidthi, verified as authentic, the Messenger of Allah, (صلي الله عليه وسلم) peace and blessing of Allah be upon him, said: يعذب ناس من أهل التوحيد فيطرحون في النار حتى يكونوا فيها حمما ثم تدركهم الرحمة فيخرجون و يطرحون على أبواب الجنة فيرش عليهم أهل الجنة الماء فينبتون كما ينبت الغثاء في حمالة السيل ثم يدخلون الجنة “Some people of the people of monotheism (Ahl-at-Tauheed) will be punished, being placed in the hellfire until they are like burnt coal, then they will have the mercy reach them, then they will be taken out and placed at the doors of Paradise. The people of Paradise will (come and) spray upon them some water and they will sprout up like the seeds of sprouts after the rushing water of the rainfall, then they will enter Paradise.”Note that he mentioned ((أهل التوحيد )) Other narrations4 / و عن أبى مالك عن أبيه قال سمعت النبي صلى الله عليه وسلم يقول من وحّد الله تعالى و كفر بما يعبد من دونه حرم ماله و دمه و حسابه على الله عز و جل." و رواية أخرى قال “ من قال لا اله إلا الله و كفر بما يعبد من دون الله حرم ماله و دمه و حسابه على الله". 5/ و عن بن عمر رضى الله عنه قال بُني الإسلام على خمس على أن يوحّد الله و أقام الصلاة و ايتاء الزكاة وصيام رمضان و الحج. فقال رجل الحج و صيام رمضان . قال ابن عمر لا صيام رمضان و الحج هكذا سمعته من رسول الله صلى الله عليه وسلم." قلت: و هذه الرواية تفسرها الروايات الأخرى - و هكذا يفسر الكتاب و السنة بعضهما البعض - حيث قال: "… على أن تعبد الله و يكفر بما دونه…" و في رواية "… شهادة أن لا اله إلا الله."/6 و في حديث أم سلمة رضى الله عنه الله عنها في هجرة الصحابة إلى الحبشة جاء فيه قول جعفر بن أبي طالب إلى النجاشي رضى الله عنه اله عنهما"… أيها الملك كنا قوماً أهل الجاهلية نعبد الأصنام و نأكل الميتة و نأتي الفواحش و نقطع الأرحام و نسئ الجوار ويأكل القوي منا الضعيف و كنا على ذلك حتى بعث الله إلينا رسولاً منا نعرف نسبه و صدقه و أمانته و عفافه فدعانا إلى الله لنوحده و نعبده و نخلع ما كنا نعبد نحن و آباؤنا من دونه من الحجارة و الأوثان و أمرنا بصدق الحديث و اداء الأمانة و صلة الأرحام و حسن الجوار و الكف عن المحارم والدماء و نهانا عن الفواحش و قول الزور وأكل مال اليتيم وقذف المحصنة و أمرنا أن نعبد الله وحده و لا نشرك به شيئاً و أمرنا بالصلاة و الزكاة و الصيام - قال فعدد عليه أمور الإسلام - فصدقنا آمنا وأتبعناه على ما حاء به فعبدنا الله وحده فلم نشرك به شيئاً و حرمنا ما حرم علينا و أحللنا ما أحل لنا فعذبونا وفتنونا عن ديننا ليردونا إلى عبادة الأوثان من عبادة الله و أن نستحل ما كنا نستحل من الخبائث…" الحديث بطوله. 7/ و في حديث جابر الطويل جداً في صفة حج النبي صلى الله عليه و سلم فيه"… فبدأ بالصفا فرقى عليه حتى رأى البيت فاستقبل القبلة فوحّد الله و كبره و قال لا اله إلا الله وحده لا شريك له الملك و له الحمد و هو على كل شئ قدير أنجز وعده و نصر عبده و هزم الأحزاب وحده ثم دعا بين ذلك قال مثل هذا ثلاث مرات ثم نزل إلى المروة…" 8/ و عن يعقوب بن إبراهيم قال حدثنا أبي عن ابن اسحاق قال حدثني عن افتراش رسول الله صلى الله عليه وسلم فخذه اليسرى في وسط الصلاة و في آخره و قعوده على وركه اليسرى و وضعه يده اليسرى على فخذه اليسرى و نصبه قدمه اليمنى و وضعه يده اليمنى على فخذه اليمنى و نصبه إصبعه السبابة يوحّد بها ربه عز وجل." / 9وعن سعد بن وقاص رضى الله عنه الله عنه قال مرّ علىّ رسول الله صلى الله عليه و سلم و أنا أدعو و أشير بإصبعي فقال أحّد أحّد و أشار بالسبابة." و قوله الأمر بالتوحيد أي أن يجعله إصبعاً واحداً كي لا يتوهم أنه يشير إلى أثنين. قلت: ففي هذه الأحاديث كلها فعل "وحّد يوحّد" ، و مصدره معلوم هو "توحيداً" أي "التوحيد." و أما بقية الأحاديث التي سنذكرها فقد صرحت بكلمة التوحيد، فلا ينبغي الشك في هذا الأمر العظيم لفظاً ولا معناً ولا قولاً وعملاً و شهادة إلى الموت. / 10 عن عبد الله بن عمرو بن العاص بن وائل السهمى أن يعتقد عنه مائة رقبة فاعتقد إبنه هشام خمسين رقبة و أراد ابنه عمرو أن يعتق عنه الخسمين الباقية قال: حتى أسال رسول الله صلى الله عليه وسلم فأتى النبي صلى الله عليه و سلم فقال: يا رسول الله إن أبى أوصى أن يعتق عنه مائة رقبة و أن هشام اعتق عنه خمسين وبقيت عليه خمسون أ فأعتق عنه؟ فقال رسول الله صلى الله عليه وسلم: " أنه لو كان مسلماً فاعتقهم أو تصدق عنه أو حجتهم عنه بلغه ذلك". وفي رواية: "فلو كان أمر بالتوحيد فصمت وتصدقت عنه نفعه ذلك." /11عن الحارث بن الحارث الغامدي قال: قلت لأبى: ما هذه الجماعة؟ قال: هولاء القوم قد اجتمعوا على صابئ لهم قال: فنزلنا فإذا رسول الله صلى الله عليه وسلٌم يدعو الناس إلى توحيد الله عز وجل والإيمان به وهم يردون عليه ويؤذونه حتى انتصف النهار وانصدع عنه الناس أقبلت امرأة قد بدأ يحرصها تحمل قدحاً ومنديلاً فتناوله منها وشرب و توضأ ثم رفع وقال: يا بُنَيّةُ فمرى عليك تحرك و لا تخافي على أبيك. قلنا: من هذه؟ قالوا: زينب بنته." / 12 عن أبى هريرة رضى الله عنه كان إذا أراد أن يضحي إشترى كبشين عظيمين سمينين أقرنين أملحين موجؤين فذبح أحدهما عن أمته لمن شهد بالتوحيد وشهد له بالبلاغ، و ذبح الآخر عن محمد وعن آل محمد الله صلى الله عليه وسلٌم." /13عن جابر رضى الله عنه قال: قال رسول الله صلى الله عليه وسلٌم: يعذب ناس من أهل التوحيد في النار حتى يكونوا فيها حمما ثم يدركوا منهم الرحمة فيخرجون يطرحون على ابواب الجنة فال: فيرش عليهم اهل الجنة الماء فينبتون كما ينبت الغثاء في حمالة السيل ثم يدخلون الجنة." / 14 و روى الترمذي حديث عبادة بن الصامت عن النبي صلى الله عليه وسلم: "من شهد أن لا إلا الله وأن محمداً رسول الله حرم الله عليه النار." ثم ذكر وجهه أنه قبل نزول الفرائض و الأمر و النهي. ثم قال: " وقد روى عن ابن مسعود وأبي الذر و عمران بن حصين و جابر بن عبد الله و ابن عباس و أبي سعيد الخدري و انس عن النبي صلى الله عليه و سلم أنه قال: " سيخرج قوم من النار من أهل التوحيد و يدخلون الجنة." و هكذا روى عن سعيد بن جبير و ابراهيم النجعي و غير واحد من التابعين في تفسير هذه الآية (( ربما يودّ الذين كفروا لو كانوا مسلمين))(الحجر2). / 15 و في حديث طويل عن جابر بن عبد الله في مناسك الحج فيه "…فأهلّ بالتوحيد لبيك اللهم لبيك لبيك لا شريك لك لبيك إن الحمد و النعمة لك والملك لا شريك لك." / 16 و روى عبد الله قال حدثني أبي ثنا أبو كامل ثنا حماد ثنا ثابت عن أبي رافع عن أبي هريرة عن النبي صلى الله عليه و سلم و غير واحد عن الحسن و ابن سرين عن النبي صلى الله عليه وسلم قال: "كان رجل ممن كان قبلكم لم يعمل خيراً قط إلا التوحيد فلما احتضر قال لأهله انظروا إذا أنا مت أن أحرقوه حتى يدعوه حمماً ثم اطحنوه ثم اذروه في يوم ريح فلما مات فعلوا ذلك به فإذا هو في قبضة الله فقال الله عز و جل يا ابن آدم ما حملك على ما فعلت قال اى رب من مخافتك قال فغفره بها و لم يعمل خيراً قط إلا التوحيد." قلت: فهذه الأحاديث كلها صرحت بكلمة "التوحيد" أو بفعل الماضي "وحّد" أو تأويل المصدر "أن يوحّد" أو نحوه، فليعلم بذلك أنه جاء ذكر التوحيد لفظاً صريحاً في السنة، و لا أظن أحد ينازع أن القرآن المجيد والسنة النبوية قد استوعبا بشرح التوحيد مبينان أنه يفسر ب "لا اله إلا الله محمد رسول الله" لفظاً و معنى و ما يقتضيه من النية و القول و العمل و الموت على ذلك كله، و هو يفسر كذلك بالإيمان و بإيمان بالله و رسوله صلى الله عليه و سلم و اليوم الآخر، و يفسر كذلك بالتلبية كما في حديث جابر رضى الله عنه. <><><><>Tauheed in sayings of Salaf (Sahabah, Taba’een, Imams, Learned Eminent Scholars, etc)يروى عن حبر الأمة و مفسرها عبد الله بن العباس رضى الله عنهما أنه قال: "كل ما في القرآن من الأمر بالعبادة فالمراد به التوحيد." انظر البغوى في تفسيره 1/55 .وعنه أيضا في سورة الكافرون: "ليس في القرآن أشد غيظاً لأبليس لأنها توحيد و براءة من الشرك." انظر القرطبى في تفسيره 10/20/220 .و يروى عن الأمام مالك بن أنس رحمه الله: "محال أن نظن بالنبي صلى الله عليه و سلم أنه علّم أمته الاستنجاء ولم يعلمهم التوحيد." انظر الذهبي في سير العلام النبلاء 10/26 .و ذكر امثال هذه الاقوال يطول - و لكني أريد في هذه المقالة المحدودة أن أذكركم ببعض من أحاديث النبي صلى الله عليه و سلم و فوائدها لأنها صرحت بمطلوب بحثنا – كلمة التوحيد – فهيهلا مقبلين على الله ربنا مخلصين له الدين في طلب العلم النافع بأقوال نبينا رسول الله عليه وعلى آله الصلاة والسلام. The two pillars of Tauheed in the Shahdah [لا اله إلا الله] "LA ILAAHA ILL-A-LLAH."والتوحيد يتضمن الإيمان بالله و الكفر بالطاغوت لزاماً كما هو واضح من حديث عمرو بن عبسة و حديث طارق بن اشيم رضى الله عنهما، فالكفر بالطاغوت ركن من ركني التوحيد الملازم لركنه الآخر، فما عبد الله وحده من لم يكفر بالطاغوت ومن لم يكفر بالطاغوت ما عبد الله وحده، ومن امتنع عن أصل عبادة أخل باصل التوحيد فهما ركنان ملازمان بعضه لبعض، لا ينفك أحدهما عن الآخر في الحكم، وهما شيئان أحدهما غير الآخر في اللفظ والمعنى . و ركنا التوحيد كالشهادتين أحدهما غير الآخر في اللفظ والمعنى ولكن لا ينفك أحدهما عن الأخر في الحكم، فمن شهد أن لا إله إلا الله وامتنع عن شهادة أن محمداً رسول الله فقد كفر بالرسل وكفر بالمرسل الذي أرسل الرسل وهو الله تعالى. فهما الشهادتان أحدهما غير الأخر لفظاً ومعنى ولكنهما متلازمتان مرتبطتان حكماً، من شهد بأحدهما دون الأخر كفر بكلاهما جميعاً لأن امتناعه أو تركه الشهادة بأحدهما يتضمن القدح والنقض للأخر فبطلت شهادته بهما جميعاً للتكذيب الواقع لا محالة.ومثلهما كإجماع السلف على أن الإيمان قول وعمل، فمن قال ثم امتنع عن العمل كان امتناعه قدحاً وتكذيباً لقوله (آي إذا كان ذلك في ركن إسلامه و إيمانه قولاً وعملاً لان شأن الركن غير شأن الواجبات و المندوبات)، ومن عمل بالأركان كلها و لكن امتنع أن يقول بفرضيتها و أنكرها بطل عمله بها لأنه لم يفعلها لله إيماناً واحتساباً و لا إتباعاً لرسول الله صلى الله عليه و سلم ، فالقول الصادق المخلص يتضمن الإتيان بما استطاع من العمل الصالح المخلص ضرورة، ولولا أننا في بحث آخر لفصلنا القضية. والمهم هنا أن القول والعمل متلازمان في أركان الإسلام والإيمان ( أي دون واجباته فقد يتخلف ويكون عاصياً مستحقاً للعقاب مع ثبوت الإسلام و الإيمان). و كون الإيمان بالله والكفر بالطاغوت متلازمان مثلهما كذلك مثل من آمن ببعض الرسل أو بعض الكتاب وكفر ببعض الآخر، فلا ينفعه إيمانه بذلك البعض مع الكفر للآخرين أو بالآيات و الأحكام الأخرى وإن كان واحداً فقط ، لقوله تعالى (كذبت قوم نوح المرسلين) وقوله (كذبت عاد المرسلين) (انظر الشعراء الآية 105 والآية 123). ونحوهما، ولقوله تعالى (أ فتؤمنون ببعض الكتاب وتكفرون ببعض ) (البقرة 85).و لا عصمة للدم و المال في الدنيا إلا بالتوحيد كما في حديث طارق رضى الله عنه الله عنه وأحاديث أخرى كثيرة معلومة، و لا فائدة للعمل الصالح إلا به كما في حديث عبد الله بن عمرو بن العاص و أبي هريرة رضى الله عنهما، و لا نجاة من العذاب في الآخرة إلا به كما في حديث أبي هريرة و جابر و غيرهم رضى الله عنهم. والأحكام و الفوائد من هذه الأحاديث كثيرة جليلة، ولو ذكرنا ما ورد في السنة وشروح العلماء في هذا الباب لطال المقام، و هذا غيض من فيض ما يحتمله هذه المقالة المختصرة، و ما توفيقنا إلا بالله، و لله الحمد في الأولى والآخرة، و الصلاة و السلام و رسول الله و أله و صحبه و من اتبعهم بإحسان و سلم.Also note Tauheed is formulized and epitomized in the Shahaadah (testimony and witness): [لا اله إلا الله] "LA ILAAHA ILLALLAH." “There is no god except Allah.” In this Shahaadah the phrase [لا اله] LA ILAAHA, "there is no god" is a negation of the actual existence and right of worship of any and all so called “gods” and objects of worship, whether they are Taaghoot or otherwise. The concluding part of the testimony is in the phrase [إلا الله] ILLALLAH "except Allah", which completes the sentence by exempting and excluding all the false worship from the true worship of Allah. The net effect is the most powerful affirmation that all worship is exclusively for Allah; all other deities and gods are entirely and absolutely excluded.Ontologically the other deities and gods are not truly real. They are merely whims of imagination and theoretical notions without actual existence except in the minds, on the tongues and in the books of their proponents. Epistemologically they are not really true and are vain falsehoods, fantasies and lies propagated by those who worship them or benefit from their worship. Ethically there is no moral right to claim divinity and obedience to them. All such pretensions to any type or classification of divinity and the associated legal and political authority are wrong, unjust, evil, and utterly absurd. They are the tricks of the Shaitaan to misguide humans into eternal misery. As Allah says:﴿ إِنْ هِيَ إِلَّا أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ إِن يَتَّبِعُونَ إِلَّا الظَّنَّوَمَا تَهْوَى الْأَنفُسُ وَلَقَدْ جَاءَهُم مِّن رَّبِّهِمُ الْهُدَى﴾ “They are but names that you have named, you and your fathers, for which Allah has sent down no authority. They follow only conjecture and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!” [an-Najm 53:23]And Allah the Exalted said ﴿ إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا () إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَاثًا وَإِن يَدْعُونَ إِلاَّ شَيْطَانًا مَّرِيدًا () لَّعَنَهُ اللّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا () وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا () يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا ﴾“Verily! Allah forgives not setting up partners in worship with Him, but He forgives whom He pleases for other than that, and whoever sets up partners in worship with Allah has indeed strayed far away. They invoke nothing but female deities besides Him (Allah), and they invoke nothing but Shaitaan (Satan), a persistent rebel! Allah cursed him. And he said: ‘I will take an appointed portion of your slaves; Verily, I will mislead them, and surely, I will arouse in them false desires; and certainly, I will order them to slit the ears of cattle, and indeed I will order them to change the creation of Allah. And whoever takes Shaitaan as a protector and helper instead of Allah, has surely suffered a manifest loss. He makes promises to them, and arouses in them false desires; and Shaitaan's promises are nothing but deceptions.” [an-Nisaá 4:116-120]At another place in the Qur’an, Allah the Almighty repeats similar statement in the words of the Prophet Yusuf (Joseph) to his companions: ﴿ يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللّهُ الْوَاحِدُ الْقَهَّارُ () مَا تَعْبُدُونَ مِن دُونِهِ إِلاَّ أَسْمَاءٌ سَمَّيْتُمُوهَا أَنتُمْ وَآبَآؤُكُم مَّا أَنزَلَ اللّهُ بِهَا مِن سُلْطَانٍ إِنِ الْحُكْمُ إِلاَّ لِلّهِ أَمَرَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ ﴾“O my two companions of the prison! Are many different lords (gods) better, or Allah, the One, the Irresistible? You do not worship, besides Him, except only names that you have named (forged), you and your fathers, for which Allah has sent down no authority. The command and rule is for none but Allah. He has commanded that you worship none but Him that is the straight religion, but most men know not.” [al-Yusuf 12:39-40]When we say that these “gods” are not Allah the God, the Creator and the Lord-Sovereign, we mean this in the ultimate ontological, epistemological, and ethical sense, to use the philosophical terms. They are following some ideas and ideologues that they hold sacred and esteem: they are following the Tawaagheet.Of course in the harsh ground realities of everyday life there are many “gods” and “demigods” for those who take them for worship, obey them, and fight tooth and nail to protect them and the customs, allegiance, and institutions they have developed and surrounded themselves with. They are real “gods” for those who direct the false idol worship to them, serve their interests and obey their commands. When these various forms of worship are analyzed, the ultimate vanity, foolishness, and falsehood of their worship is apparent. It can be seen that it all revolves around mutual worldly pleasures, privileges, and benefits. The false worship is perpetuated for economic, social and political interests of specific individuals and groups. They are truly evil since their worship institutionalizes the oppression, exploitation and tyranny of men against other men and women.A person can become a Muslim only by saying, believing and practicing the Shahaadah (testimony and witness): (لا اله إلا الله) "LA ILAHA ILLALLAH" “There is no god except Allah.” If he rejects and negates this testimony in belief, word or act, then his testimony becomes void and worthless. He remains a Muslim only by practicing and holding firm to the Tauheed in the Shahaadah until his death and avoiding those things that exterminate it completely. This concise sentence of the Shahaadah contains two phrases, one negative and the other affirmative. They are each a Rukn of Tauheed. What is a Rukn and why is the study of this word crucially important? A Rukn (plural Arkaan) is linguistically an integral part of a thing’s essential being or existence. A Shart (condition; plural Shuroot) is a pre-requisite that is necessary for the existence of that which it is conditional for. Shuroot are similar to Arkaan (support, basic element; Rukn, sing.) in that both are necessary for the thing's existence. A Shart is to be distinguished from a Rukn in that it is considered outside the thing's essential being, whereas a Rukn is an integral part of that thing's essential being. For instance, making Wudu (abulution) is a Shart (condition) of an acceptable Salah (prayer), whereas reciting the Fatihah (the opening chapter of the Qur`an) is Rukn (essential element) of the Salah itself. Giving a biological corollary, air, sun-energy, and water are Sharoot for life, whereas in the human case a heart, head, and lungs are Arkaan. Of course Sharoot and Arkaan are inseparably intertwined in actual existence, and the body is made up of the same chemical elements as air and water etc. The study and explanation of Sharoot (conditions) and Arkaan (essential elements) of the Shahaadah and of Tauheed is based upon a comprehensive study and assimilation of the text sources of Islam, the Qur’an and Sunnah. Knowledge of Arkaan and Shuroot in Tauheed is the most important study for a Muslim since it identifies what beliefs, words and actions are mandatory to become and remain a Muslim, and thus to remain free from all forms of Shirk and Kufr. Arkaan are the positive elements of Islam and they are opposed to the correlative negative elements, the Mubtilaat or Nawaaqid; those actions which annul and disqualify totally the performance of an act like Wudu, Salah, Zakah, Saum, and Hajj. Next in importance are the Waajibaat, those obligatory actions which are necessary for their completion and which, if left, decrease the completeness, and may need an act of expiation to annul the sin of their damaging affects, failing which might be punishable. These positive acts, Waajibaat are correlated with their negative acts, the Muharramaat (those acts which are required to be left and rejected, and are punishable if perpetrated, but do not totally destroy the religion of Islam; only damage it proportionally to the misdeed and crime). Then there are the Sunan and Mustahabbaat, which if left, are not punishable, but for performing which there are rewards. The Sunan and Mustahabbaat are correlated with the negative Makruhaat, which are detestable things to be avoided since there is reward for leaving them, and yet no specific legal punishment for doing them.Thus we have three degrees of actions in worship of Allah, each with its correlation in the positive loved deeds and negative hated deeds. These deeds are graded according to whether they are: 1) absolutely necessary to perform or avoid, 2) obligatory to perform or avoid, and 3) recommended to perform or avoid. {{ Positive}}Necessary to be Lovedand Affirmed{{Negative}}Necessary to be Hatedand Rejected1) arkaan1) mubtilaat, and nawaaqid2) waajibaat, faraa`id2) muharramaat3) sunan and mustahabbaat3) makruhaatThe Arkaan, Waajibaat and Faraa`id are sometimes used interchangeably, as are the Mubtilaat, Nawaaqid and Muharramaat, and this can be confusing during an exact analysis of the importance of doing or avoiding an act and its necessity for the existence or nonexistence of Tauheed, or Iman or some specific worship. Here in Tauheed the negative Rukn and the affirmative Rukn together are called the Ruknain (two Rukn) of the Shahaadah. They are also called; Ruknai-ash-Shahaadah: [لا اله إلا الله] "LA ILAAHA ILLALLAH." “There is no god except Allah.” Ruknai-at-Tauheed:the two pillars of Islamic Monotheism1--The negative “Rukn”, is Bara`a min-ash-Shirk - absolving oneself from all idolatry, polytheism and the association of partners with Allah in belief and worship. This is also called "Kufr-bit-Taaghoot" - rejection of all idols and the false worship of Taaghoot. It could be called, from one perspective, the main Mubtil or Naaqid of Islam and Iman (faith) that must be avoided. From the other perspective, it is called a rukn in the sense of stressing its necessity. 2--The positive “Rukn”, is the Iman billah -- belief and faith in Allah. It is also called ‘Ibaadatullah – (sincere) worship of Allah, and it can also be called Tauheedullah -- making Allah your one and only God in belief and worship.Each “Rukn” of the Shahaadah complements and completes the other, and without the other, neither can exist wholly, nor be complete. Together they are the two most basis fundamentals and elements of correct belief and action in Tauheed. They are necessarily in need of each other for the fulfillment of Tauheed. They are, if you will, the binary code basic to all worship since they necessitate the love of Allah and the hate of the Tawaagheet. Together this fundamental love and hate are the positive and negative forces that create the spark of life making Islam (submission) and Eemaan (faith) strong. Once activated, they are the energy source to sustain and strengthen one’s Eemaan. If a Muslim fails or lapses in either one of these two elements, his Islam and Eemaan suffer proportionately, resulting in sickness of Shubhaat (doubts and false ideas) and Shahawaat (desires and lusts). This ultimately can be fatal to his Islam and Eemaan, nullifying his Shahaadah, and we seek refuge in Allah from all our sins. Every act of worship directed to something or someone besides Allah is an arrogant derogation of Allah’s sacred divinity and supreme Lordship over His creation, and is a form of Shirk. Whether the worshiper acknowledges it or not, deserves the worst punishment in this life and the hereafter.The root word “Shirk” implies partnership and conjoining in association: thus Shirk is the antithesis of Tauheed and includes all forms of idolatry, polytheism, pantheism, monism, dualism, atheism, and associating any peers or partners, in belief or practice, with Allah. This Shirk may be committed in Allah’s unique Ruboobiyyah (Lordship), Uloohiyyah (Divinity) or His Asmaa was-Sifaat (Names and Attributes). Those who ascribe partners with Allah and worship other than Allah only do so in extreme ignorance, or in stubborn arrogance and disobedience of what they have been ordered by Allah and His Messengers. They do so against their own best interests and in spite of their natural disposition to revere and obey their Lord and Creator, who alone deserves to be worshiped and absolutely loved and obeyed.A complete understanding of the negation and affirmation in the testimony “LA ILAAHA ILLALLAH”, and the relationship between the two, is the key that unlocks common misunderstandings about Tauheed. This is the central theme of the scriptural texts in the Qur’an (Book of Allah), the Sunnah (Way) of the prophet Muhammad, peace and blessings be upon him, as recorded in the Sahih (correct, authenticated, confirmed and verified) literature of the Hadeeth (traditions). In order to sincerely worship Allah, the worshiper must negate all forms of Shirk, Kufr and all Tawaagheet; any lapse therein will disqualify his worship of Allah. He must also positively perform the acts of worship commanded by Allah, his Lord, in accordance with the message of His Messenger sincerely and without shirking his duty in any fundamental obligation, which becomes paramount to denying and abandoning the worship of Allah. Scholarly division of Tauheed into more than one categories, kinds, types, whether two, three, or more Note about al-Quran and division into Parts and KindsHow is that? The Prophet () said : روى البخاري (6643) عَنْ أَبِي سَعِيدٍ أَنَّ رَجُلًا سَمِعَ رَجُلًا يَقْرَأُ قُلْ هُوَ اللَّهُ أَحَدٌ يُرَدِّدُهَا فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ ذَلِكَ لَهُ ، وَكَأَنَّ الرَّجُلَ يَتَقَالُّهَا [أي يراها قليلة] فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :(وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ الْقُرْآنِ) .“By Him in whose hand is my soul, It equals one third of the Qur`an!” الإخلاص Surat al-Ikhlas Sincerity 1/3 rd of the Quran All agree that this Surah explains the Arrtibutes of Allah which is the at-Tauheed التوحيدبسم الله الرحمن الرحيمقُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌIn the name of Allah, Most Beneficent, Most Merciful1. Say: He is Allah, the One and Only;2. Allah, the Perfect, Eternal, Absolute;3. He does not beget, nor is He begotten;4. And there is none like unto Him.Note about the religion of Deen al-Islam and division into Parts and KindsThat is the famous narration of Jibreel asking about Islam and Iman and Ihsan, and at the end this is Jibreel who has come to teach you your religion: meaning, the religion (Deen) of Islam in general, contains specifically three levels: Islam and Iman and Ihsan, as explained in hadeeth.Note about Iman and division into Parts and Kinds Allah said in Surat-al-Mumtahinah: يَا أَيُّهَا الَّذِينَ آَمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ لَا هُنَّ حِلٌّ لَهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّO you who have believed, when the believing women come to you as emigrants, examine [i.e., test] them. Allah is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. Note the reference of faith in three levels Division of Tauheed into three kindsالتوحيد ثلاثة أنواعالأول : توحيد الربوبية : وهو الذي اقر به الكفار على زمن رسول الله ، وقاتلهم رسول الله ، ولم يدخلهم في الإسلام ، واستحل دماءهم وأموالهم ، وهو توحيد الله بفعله تعالى ، والدليل قوله تعالى : قل من يرزقكم من السماء والأرض امن يملك السمع والأبصار ومن يخرج الحي من الميت ويخرج الميت من الحي ومن يدبر الأمر فسيقولون الله فقل أفلا تتقون والآيات على هذا كثيرة جداً .الثاني : توحيد الألوهية : وهو الذي وقع فيه النزاع من قديم الدهر وحديثه ، وهو توحيد الله بأفعال العباد ، كالدعاء والنذر والنحر والرجاء والخوف والتوكل والرغبة والرهبة والإنابة ، وكل نوع من هذه الأنواع عليه دليل من القرآن .الثالث : توحيد الذات والأسماء والصفات : قال الله تعالى : قل هو الله أحد * الله الصمد * لم يلد ولم يولد * ولم يكن له كفواً أحد وقوله تعالى : ولله الاسماء الحسنى فادعوه بها وذروا الذين يلحدون في أسمائه سيجزون ماكانوا يعملون وقوله تعالى : ليس كمثله شيء وهو السميع البصير .Tauheed is of Three Categories [29]1) Tauheed ar-Ruboobiyyah (the Tauheed of Lordship).The mushrikeen (idolaters, pagans, polytheists) at the time of the Prophet acknowledged this kind of Tauheed but their acknowledgment did not bring them into Islam, and the Messenger of Allah, may the peace and blessings of Allah be upon him, fought against them and declared that their blood and properties may be taken legally (under the strict conditions of Islamic law). This Tauheed is the Tauheed of Allah’s actions, may He be Exalted. Allah says: “Say: ‘Who provides for you from the sky and from 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: “Allah”! Say: ‘Will you not then be afraid of Allah’s Punishment (for setting up rivals in worship with Allah)?” (Yunus 10:31). The verses of Allah (in the Quran) on this subject are numerous.[30]2) Tauheed al-Uloohiyyah (the Tauheed of Allah’s Divinity and Godhead, of His exclusive right to be sincerely worshipped).This is the Tauheed which has been the subject of controversy from ancient times until the modern era. This is the Tauheed of Allah by the actions of His slave-creatures (towards Him), like worshipping Him in ad-du’aa (supplication), an-nathr (making oaths and vows), an-nahr (slaughtering), ar-rajaa (hope and longing), al-khawf (reverential fear), at-tawakkul (trust and reliance), ar-raghbah (fervent desire), ar-rahbah (fear and dread), al-inaabah (turning repentantly). All of these forms of worship (and many others) have a specific proof and demonstration from the Book of Allah the Quran.3) Tauheed ath-Thaat wa al-Asmaa was-Sifaat (the Tauheed of Allah’s exalted Being, and His Names and Attributes)Allah says: “Say: He is Allah the One and Only; Allah, the Eternal Absolute; He begetteth not, nor is He begotten; And there is none like unto Him. (al-Ikhlas 112:1-4). And He says; “And to Allah are the most Beautiful Names, so call on Him by them, and leave the company of those who belie or deny (or utter blasphemous speech against) His Names. The will pay the price for what they used to do.” (Al-A’araaf 7:180). And He says: “There is nothing like unto Him, and He is the All-Hearer All-Seer.”(ash-Shura 42:11).ضد التوحيد الشركوهو ثلاثة انواع : شرك اكبر ، وشرك اصغر ، وشرك خفي .النوع الأول من انواع الشرك : الشرك الأكبر ، لا يغفره الله ولا يقبل معه عملاً صالحاً ، قال الله عز وجل : إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد ضل ضلالاً بعيداً وقال سبحانه : لقد كفر الذين قالوا إن الله هو المسيح ابن مريم وقال المسيح يابني إسرائيل اعبدوا الله ربي وربكم إنه من يشرك بالله فقد حرم الله عليه الجنة ومأواه النار وما للظالمين من أنصار وقال تعالى : وقدمنا غلى ما عملوا من عمل فجعلناه هباءً منثوراً وقال سبحانه : لئن أشركت ليحبكن عملك ولتكونن من الخاسرين وقال سبحانه : ولو اشركوا لحبط عنهم ما كانوا يعملون .والشرك الأكبر أربعة أنواع :الأول : شرك الدعوة : والدليل قوله تعالى : فإذا ركبوا في الفلك دعوا الله مخلصين له الدين فلما نجاهم الله إلى البر إذا هم يشركون .الثاني : شركالنية والإرادة والقصد : والدليل قوله تعالى : من كان يريد الحياة الدنيا وزينتها نوف إليهم اعمالهم فيها وهم لا يبخسون * أولئك الذين ليس لهم في الآخرة إلا النار وحبط ما صنعوا وباطل ما كانوا يعملون .الثالث : شرك الطاعة : والدليل قوله تعالى : اتخذوا أحبارهم ورهبانهم أرباباً من دون الله والمسيح ابن مريم وما أمروا إلا ليعبدوا إلهًا واحداً لا إله إلا هو سبحانه عما يشركون وتفسيرها الذي لا إشكال فيه :طاعة العلماء والعباد في المعصية ، لا دعاؤهم إياهم ، كما فسرها النبي لعدي بن حاتم لما سأله ، فقال لسنا نعبدهم !) فذكر له أن عبادتهم طاعتهم في المعصية الرابع : شرك المحبة : والدليل قوله تعالى : ومن الناس من يتخذ من دون الله أنداداً يحبونهم كحب الله .النوع الثاني من أنواع الشرك : شرك اصغر: وهو الرياء، والدليل قوله تعالى فمن كان يرجو لقاء ربه فليعمل عملاً صالحا ولا يشرك بربه أحداً.النوع الثالث من أنواع الشرك : شرك خفي : والدليل قوله : ( الشرك في هذه الأمة أخفى من دبيب النملة السوداء على صفاة سوداء في ظلمة الليل ) ، وكفارته قوله ( اللهم إني أعوذ بك أن أشرك بك شيئاً وأنا أعلم ، وأستغفرك من الذنب الذي لا أعلم.The antithesis and opposite of Tauheed is Shirk [31]Shirk is of three kinds; the major or greater shirk, the minor or lesser shirk, and the hidden shirk.The major shirk: Allah does not forgive major or greater shirk, and He doesn’t accept any good deed from those who commit it. Allah the Mighty and Majestic has said: “Verily! Allah forgives not (the sin of) associating ought with Him, but forgives the lesser sins to whomsoever He pleases, and whoever associates others with Allah has indeed strayed far away. (An-Nisa 4:116). And Allah Most Exalted says: “…But the Messiah (Jesus) said; ‘O children of Israel! Worship Allah, my Lord and your Lord.” Verily, whosoever sets up partners in worship with Allah, then Allah has forbidden Paradise for him, and the Fire will be his abode. And the wrong-doers will have no helpers. (al-Ma’idah 5:72). And Allah most High says: And Allah Most High says: And We shall turn to whatever deeds they (the idolaters) did, and We shall make their deeds like scattered floating particles of dust (al-Furqaan25:23). And Allah Most High says: “…If you join others in worship with Allah then surely (all) your deeds will be in vain and you will be of the losers.” (az-Zumar 39:65). And Allah Most High says: “…but if they had joined others in worship with Allah all that they used to do would have been vain and of no benefit to them.”(al-An’aam 6:88).Major shirk is of four categories: (1) The first category of major shirk is Shirk ad-Du’aa (association in supplication).[32] The proof of this is the saying of Allah Most Exhalted: “And when they ride on a ship they call out supplicating upon Allah and making their devotion sincerely to him alone, and then when He brings them to land, behold, they give a share of their worship to Allah” (al-Ankaboot 29:65).(2) The second category of major shirk is shirk an-Niyah wal-Iradah wal- Qasd (association in intention, desire and purpose). The proof of this is the saying of Allah Most Exhalted: “Whosoever desires the life of this world and its beautiful adornments, to them We shall pay in full (the wages ) of their deeds therein, and they will have no diminishment of their reward. They are those for whom there is nothing in the Hereafter except Fire: and vain are the deeds they did therein. And of no effect is that which they used to do” (Hood 11:15).(3) The third category of major shirk is Shirk at-Ta’ah (association in obedience). The proof of this is the saying of Allah Most Exhalted: “They take their rabbis and monks to be their lords in derogation of Allah, and (they take as their lord) Christ the son of Maryam; yet they were not commanded except to worship One God, there is no god except He. Praise and Glory be to Him, (far above is He) from having the partners they associate (with Him)] (at-Tawba 9:31). [33](4) The forth category of major shirk is Shirk al-Muhabbah (association in loving Allah). The proof of this is the saying of Allah Most Exhalted: “And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. al-Baqarah 2:165).[34]The lesser shirk is riyaa (showing off in worship to be seen and praised). The proof of this is in the saying of Allah: “ So whoever hopes for the meeting with his Lord, let him work righteous deeds and associate none as a partner in the worship of his Lord. (al-Kahf 18:110). The concealed shirk is the shirk mentioned by the Prophet, peace and blessings of Allah be upon him, when he said: “Shirk in this nation is more concealed and subtle than the footfall of the black ant on a black boulder in the darkness of the night.” [35] The expiation of the sin of this form of shirk is as the Prophet, peace and blessings of Allah be upon him, said: “ O Allah I seek refuge in You from knowingly associating partners with You, and I seek your forgiveness about that which I have no knowledge.” [36]These three categories are clearly seen in the beginning of a-Fatiha: All praise be to Allah, Lord of the Worlds. Most Beneficent, Most Merciful. Sovereign-Judge on the Day of Judgment… ” and in the last chapter of the Quran, An-Nass: “Say, I seek refuge in the Lord of Mankind, the Sovereign -King of Mankind, the God of Mankind…” The Arab custom was to begin and end any speech with the most important.Some scholars have classified Tauheed into two categories: Tauheed of knowledge and affirmation, and Tauheed of intention and action, in line what has preceded on the importance of knowledge and action (ilm wa aml) in the religion of Allah. The first classification emphasizes Allah’s Exhaled Sovereignty, Divinity, and Beautiful Names and Attributes. Tauheed al-Uloohiyah comes from the same root “ilah” which the word ilah (god) and Allah (the God) are derived, emphasizing Allah’s Godhead and His Divinity. Sometimes Tauheed al-Uloohiyah is called Tauheed al-Uboodiyah (worship) to emphasize that the servants of Allah all must worship and adore Him.والتوحيد نوعان : توحيد في المعرفة والإثبات . وهو توحيد الربوبية والأسماء والصفات . وتوحيد في الطلب والقصد ، وهو توحيد الإلهية والعبادةTauheed is of two kinds: 1) Tauheed of Knowledge and Confirmation, which is the Tauheed pertaining to Allah’s Lordship and Sovereignty (over all creation) and His blessed Names and Attributes of perfection; and 2) Tauheed of Pursuit and Intention, which is the Tauheed pertaining to Allah’s Divinity and the worship of Allah.قال العلامة ابن القيم -رحمه الله- : وأما التوحيد الذي دعت إليه الرسل ونزلت به الكتب فهو نوعان : توحيد في المعرفة والإثبات ، وتوحيد في الطلب والقصدفالأول هو : إثبات حقيقة ذات الرب تعالى وصفاته وأفعاله وأسمائه وتكلمه بكتبه وتكليمه لمن شاء من عباده ، وإثبات عموم قضائه وقدره وحكمته ، وقد أفصح القرآن عن هذا النوع جد الإفصاح ، كما في أول سورة الحديد ، وسورة طه ، وآخر الحشر ، وأول تنزيل السجدة ، وأول آل عمران ، وسورة الإخلاص بكمالها ، وغير ذلك .النوع الثاني : ما تضمنته سورة { قُلْ يَا أَيُّهَا الْكَافِرُونَ } ( الكافرون -1 ) وقوله تعالى : { قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ } ( آل عمران – 64 ) وأول سورة تنزيل الكتاب وآخرها . وأول سورة المؤمن ، ووسطها ، وآخرها . وأول سورة الأعراف ، وآخرها . وجملة سورة الأنعام ، وغالب سور القرآن . بل كل سورة في القرآن فهي متضمنة لنوعي التوحيد ، شاهدة به داعية إليهفإن القرآن إما خبر عن الله وأسمائه وصفاته وأفعاله وأقواله ، فهو التوحيد العلمي الخبري وإما دعوة إلى عبادته وحده لا شريك له وخلع ما يعبد من دونه ، فهو التوحيد الإرادي الطلبي . وإما أمر ونهي ، وإلزام بطاعته وأمره ونهيه ، فهو حقوق التوحيد ومكملاته وإما خبر عن إكرام أهل التوحيد وما فعل بهم في الدنيا وما يكرمهم به في الآخرة ، فهو جزاء توحيده ، وإما خبر عن أهل الشرك وما فعل بهم في الدنيا من النكال وما يحل بهم في العقبى من العذاب . فهو جزاء من خرج عن التوحيد . فالقرآن كله في التوحيد ، وحقوقه وجزائه ، وفي شأن الشرك وأهله وجزائهم . انتهىDivision of Tauheed into two kinds Al-Allaamah Ibn-al-Qayyim states: “The Tauheed to which the prophets have invited mankind and which is in Allah’s revealed Books is of two kinds: { 1 } Tauheed of Knowledge and Confirmation; and{ 2 } Tauheed of Pursuit and Intention. The first kind of Tauheed means confirming and attesting to the truth of Allah, the Lord, most Exalted in the reality of His Being, His Attributes of Perfection, His Blessed Acts, His Holy Names, His Words in the revealed Books, and His Speech to whom He Wills of His creatures. Moreover it means confirming the comprehensiveness of His Divine Decree, Will and Wisdom. The Qur’an has clarified this kind of Tauheed in many places like the beginning of Surah al-Hadeed, Surah Ta-Ha, the end of Surah al-Hashr, the beginning of Surah as-Sajdah and Surah Aal-i-Imraan, all of Surah al-Ikhlaas, and in many other places.The second kind of Tauheed is mentioned in Surah al-Kafiroon, in Allah’s saying: [Say (O' Muhammad) O people of the Scripture, come to a word that is just between us and you: that we worship none but Allah, and that we associate no partners with His, and that none of us shall take others as lords besides Allah, then if they turn away say: ‘Bear witness that we are Muslims’] (Aal-i-’Imraan 3:65), in the beginning and end of Surah az-Zumar, in the beginning, middle and end of Surah al-Mumin, in the beginning and end of Surah al-A’araaf, throughout Surah al-An’aam, and indeed throughout the entire Qur’an. It can even be said that each and every Surah of the Qur’an contains, testifies, and calls to both kinds of tauheed.This can be explained by the fact that the (verses of the) Qur’an (can be classified under one) of the following:1) Statement about Allah and His Names, Attributes, Acts and Words, such being the tauheed of knowledge;2) Invitation to worship Allah alone and not to associate any partners with Him and to repudiate everything which is worshipped besides Allah, such being the tauheed of pursuit and intention;3) Obligation and prohibition, the commitment to obey Allah’s orders and laws, such being the rights of tauheed and the fulfillment of its responsibilities;4) Statement about Allah’s generous treatment to those who fulfill the rights of tauheed in this life and in the Hereafter, such being the reward of tauheed;5) Statement about those who worship others besides Allah and the grievous punishment Allah afflicts on them in this life and in the Hereafter, such being the just re-compensation for those who transgress against the rights of tauheed.Thus the Qur’an in its entirety is about Tauheed, its rights and rewards, and about shirk, those who perpetuate the crime of shirk, and its punishment.”قال شيخ الإسلام : التوحيد الذي جاءت به الرسل إنما يتضمن إثبات الإلهية لله وحده بأن يشهد أن لا إله إلا الله : لا يعبد إلا إياه ، ولا يتوكل إلا عليه ، ولا يوالي إلا له ، ولا يعادي إلا فيه ، ولا يعمل إلا لأجله . وذلك يتضمن إثبات ما أثبته لنفسه من الأسماء والصفات . قال تعالى : { وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لَا إِلَهَ إِلَّا هُوَ الرَّحْمَنُ الرَّحِيمُ } ( البقرة – 163 ) قال تعالى : { وَقَالَ اللَّهُ لَا تَتَّخِذُوا إِلَهَيْنِ اثْنَيْنِ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ فَإِيَّايَ فَارْهَبُونِ } ( النحل -51 ) وقال تعالى : { وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ } ( المؤمنون – 117 ) وقال تعالى : { وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ } ( الزخرف – 45 ) وأخبر عن كل نبي من الأنبياء أنهم دعوا الناس إلى عبادة الله وحده لا شريك له . وقال : { قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنْكُمْ وَمِمَّا تَعْبُدُونَ مِنْ دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ } . . . ( الممتحنة – 4 ) وقال عن المشركين : ، { إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ }{ وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ } ( الصافات -35 – 36 ) وهذا في القرآن كثير وليس المراد بالتوحيد : مجرد توحيد الربوبية ، وهو اعتقاد أن الله وحده خلق العالم ، كما يظن ذلك من يظنه من أهل الكلام والتصوف . ويظن هؤلاء أنهم إذا أثبتوا ذلك بالدليل فقد أثبتوا غاية التوحيد . وأنهم إذا شهدوا هذا وفنوا فيه فقد فنوا في غاية التوحيد . فإن الرجل لو أقر بما يستحقه الرب تعالى من الصفات ، ونزهه عن كل ما ينزه عنه ، وأقر بأنه وحده خالق كل شيء ، لم يكن موحدا حتى يشهد بأن لا إله إلا الله وحده ، فيقر بأن الله وحده هو الإله المستحق للعبادة : ويلتزم بعبادة الله وحده لا شريك له . و ” الإله ” هو المألوه المعبود الذي يستحق العبادة . وليس هو الإله بمعنى القادر على الاختراع . فإذا فسر المفسر ” الإله ” بمعنى القادر على الاختراع ، واعتقد أن هذا المعنى هو أخص وصف الإله ، وجعل إثبات هذا هو الغاية في التوحيد – كما يفعل ذلك من يفعله من متكلمة الصفاتية ، وهو الذي يقولونه عن أبي الحسن وأتباعه – لم يعرفوا حقيقة التوحيد الذي بعث الله به رسوله صلى الله عليه وسلم . فإن مشركي العرب كانوا مقرين بأن الله وحده خالق كل شيء . وكانوا مع هذا مشركين . قال تعالى : { وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَهُمْ مُشْرِكُونَ } ( يوسف -106 ) قالت طائفة من السلف ” تسألهم : من خلق السماوات والأرض ؟ فيقولون : الله . وهم مع هذا يعبدون غيره ” قال تعالى : { قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ }{ سَيَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَذَكَّرُونَ }{ قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ }{ سَيَقُولُونَ لِلَّهِ قُلْ أَفَلَا تَتَّقُونَ }{ قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ }{ سَيَقُولُونَ لِلَّهِ قُلْ فَأَنَّى تُسْحَرُونَ } ( المؤمنون ـ 84 – 89 ) فليس كل من أقر بأن الله تعالى رب كل شيء وخالقه يكون عابدا له دون ما سواه ، داعيا له دون ما سواه راجيا له خائفا منه دون ما سواه ، يوالي فيه ويعادي فيه ، ويطيع رسله ويأمر بما أمر به وينهى عما نهى عنه . وعامة المشركين أقروا بأن الله خالق كل شيء . وأثبتوا الشفعاء الذين يشركونهم به وجعلوا له أندادا . قال تعالى : { أَمِ اتَّخَذُوا مِنْ دُونِ اللَّهِ شُفَعَاءَ قُلْ أَوَلَوْ كَانُوا لَا يَمْلِكُونَ شَيْئًا وَلَا يَعْقِلُونَ }{ قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ } . . . ( الزمر ـ 43 – 44 ) وقال تعالى : { وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَضُرُّهُمْ وَلَا يَنْفَعُهُمْ وَيَقُولُونَ هَؤُلَاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ قُلْ أَتُنَبِّئُونَ اللَّهَ بِمَا لَا يَعْلَمُ فِي السَّمَاوَاتِ وَلَا فِي الْأَرْضِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ } ( يونس ـ 18 ) وقال تعالى : { وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَاءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاءُ لَقَدْ تَقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنْكُمْ مَا كُنْتُمْ تَزْعُمُونَ } ( الأنعام ـ 94 ) وقال تعالى : { وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ } . . . ( البقرة ـ 165 ) ولهذا كان من أتباع هؤلاء من يسجد للشمس والقمر والكواكب ويدعوها ، ويصوم وينسك لها ويتقرب إليها . ثم يقول : إن هذا ليس بشرك . إنما الشرك إذا اعتقدت أنها المدبرة لي . فإذا جعلتها سببا وواسطة لم أكن مشركا . ومن المعلوم بالاضطرار من دين الإسلام أن هذا شرك Sheikh-al-Islam (Ibn Taimiyyah) says: “The Tauheed which the prophets of Allah have brought (to mankind) includes confirming that Allah alone is the God and that there is no god except Allah, worshipping none but Him alone, trusting on none except Allah, contracting friends and enemies only for Allah’s sake (and according to the example and guidance of the Prophet), and performing (all) religious deeds for Allah only (and in His reverence). This tauheed also includes confirming that which Allah has clarified (in His revelation) about Himself and His Names and Attributes.Allah most Exalted said: [And your God is one God, there is no other god but He, Most Gracious, Most Merciful] (al-Baqarah 2:163).And He said: [Allah has said take not for worship two gods, for He is just one God. Then fear Me (and Me alone)] (an-Nahl 17:51).And Allah said: [And whoever invokes (or worships) besides Allah any other god of whom he has no proof, then his reckoning is only with his Lord. Surely the disbelievers will not be successful](al-Mu’minoon 123:17).And Allah said: [And ask those of Our Messengers whom We have sent before you: "Did we appoint any deities other than Allah most Gracious to be worshipped".](al-Zukhruf 43:45). Allah most exalted has informed (us) that each messenger called his people to worship only Allah, who is without peer or partner. Allah said: [There is for you an excellent example (to follow) in Abraham and those with him, when they said to their people: "We are clear of you and of whatever you worship besides Allah; we have rejected you, and there has arisen between us and you hostility and hatred forever - until you believe in Allah and Him alone".](al-Mumtahinah 60:4).And Allah said about those who associate other gods with Him: [For they, when it was said to them that there is no god except Allah, would puff themselves up with pride and say: "What! Shall we abandon our gods for the sake of a mad poet?"](as-Saaffaat 37:30-36). Such verses (explaining this tauheed) are many in the Qur’an.Thus Tauheed is not merely the Tauheed of Allah’s Lordship and Sovereignty, believing that He alone created the creation, as many of the pedantic theologians and Sufis have presumed, believing that if they demonstrate this by analytical reasoning or if they testify to this and obliterate their individual selves (Fana`a) [1] in a hypocritical kind of Tauheed, then they have fulfilled the utmost purpose (of the belief in Tauheed). Even if someone believed in all the perfect Attributes of Allah which are His due right, exonerated Allah from all imperfection as He should be, and acknowledged that Allah alone is the Creator of the universe, one would not be a true believer in Tauheed unless he testifies that there is no god except Allah, acknowledges that none has the right to be worshipped except Him alone, and then commits himself in deed and practice to only worship Allah and associates no partners whatsoever with Him. The word god (Ilaah) [2] means the one who is deemed a deity and worthy of worship, and not just the one able to invent, originate and create. If someone understands “Ilaah” to merely be the one able to invent and originate and create, and believes that this meaning is the most exclusive attribute of Allah whereby if he testifies to this point, he has attained the utmost purpose of Tauheed, (just like) as the pedantic theologians do, and as is related about Abu Hasan al-Ash’ari (d. 324 H) and his followers – then such a person has in fact not comprehended the reality of the Tauheed which the Messenger of Allah (Muhammad) peace and blessing of Allah be upon him, has brought (to teach mankind). That is because the Arab Mushrikeen [3] at the time of the Prophet used to acknowledge that Allah alone is the Creator, and yet they were Mushrikeen. Allah said: [And most of them believe not in Allah except that they associate partners with Him] (Yusuf 12:106). Some of the predecessors have mentioned: “If you ask them: who created the heavens and the earth? They will reply: ‘Allah’. Yet, even so, they worship others besides Allah.” Allah said: [Say: To whom belong the earth and all being therein? Say, do you know? O They will say, "to Allah". Say: will you not receive admonition? O Say: who is the Lord of the seven heavens, and the Lord of the Great Throne? O They will say, "Allah". Say: will you not then fear Allah? O Say: In whose Hand is the Sovereignty of all things? Who protects (all) while against Whom there is no protector; if you know? O They will say, "(All that belongs) to Allah". Say: Then how are you deluded (from the truth).](al-Muminoon 23:84-89). Thus not every one who acknowledges that Allah is the Supreme Lord and Creator worships Allah alone: supplicating, fearing and hoping only for Allah; contracting friends and enemies only for His sake; obeying His Messengers; and ordering (what is right) and prohibiting (what is wrong) according to His Law. Even though the majority of the mushrikeen acknowledged that Allah is the Creator of everything, nevertheless, they placed intercessors between themselves and Allah and associated peers and partners with Him. Allah said: [What! So they take for intercessor others besides Allah? Say: Even if they have no power whatever and no intelligence! O Say: To Allah belongs exclusively (the right to grant) intercession. His is the Sovereignty of the heavens and the earth, then to Him shall you be brought back.] (az-Zumar 39:43-44). And Allah said: [And they worship besides Allah things that hurt them not nor profit them, and they say, "These are our intercessors with Allah". Say: Do you inform Allah of that which He knows not in the heavens and on the earth? Glorified and Exalted be He alone all that which they associate as partners with Him!](Yunus 10:18).And Allah said: [And behold! You have come unto Us alone as We created you the first time. You have left behind you all (the favors) which We had bestowed on you. We don't see with you your intercessors whom you claimed to be partners with Allah. So now all relations between you (and us) have been cut off, and all that which you used to claim has left you in a lurch!](al-An’aam 6:94).And Allah said: [And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah.](al-Baqarah 2:165).Thus, because they have this mistaken belief, some of them can even prostate, supplicate, fast, and perform rituals to the sun, moon and other planets… and yet claim that this is not associating partners with Allah in worship (shirk). Moreover they claim that shirk is only believing that such (heavenly bodies) have control over you, and have independent causes and effect. It is known by necessity (as rudimentary undeniable fact) in Islam that such a practice is Shirk.|<>| From Fath al-Majeed,– forth coming newly translated book- inshallahNote that the two classifications of Tauheed are essentially two ways of looking at the same reality of the Oneness of Allah the Almighty and Majestic.[1] Fana`a is a term used by the some Sufis with various meanings. It may mean to lose consciousness of the self while being absorbed in the worship of Allah. For others, who have strayed from correct Islamic monotheistic beliefs and have come to believe in various forms of pantheism or monism, the unity of all being, the term Fana`a may mean the total obliteration and extinction of the individual by union with the unity of all being thought spiritual practices, as they claim. It is inexplicable and therefore in some ways analogous to nirvana in Buddhism. Neither these kind of Sufis, nor Buddhists, etc, admit the absolute independent existence of Allah, The Perfect Creator, Sustainer, and Lord of all beings, who is due all sincere worship, but instead talk incessantly about “unity” according to their concepts. [2] Ilaah, means that which is worshipped rightfully or unrightfully: hence it is translated according to the context as “God” or “god” accordingly. “Allah” is the proper name of God in the Arabic language; hence LA ILLAH ILLALLAH means there is no god except the God (Allah). Arab Christians say that Jesus is the son of Allah, which shows that the word for them is analogous to God the Father in their trinity, a blasphemy for Muslims and Jews.[3] Mushrikeen are those that practice or fall into “Shirk”, the belief in or worship of lords or gods other than Allah. Shirk is therefore the polar opposite and the antithesis of Tauheed. All Mushrikeen who commit greater Shirk are disbelievers (Kaafareen, Kufaar pl. of kaafir) outside the fold of Islam, even if they claim to be Muslims. This book will detail the forms of shirk which negate Tauheed totally and demolish it necessitating disbelief (Kufr) and are thus called the greater Shirk. Forms of shirk which are incompatible to Tauheed and damage sincere faith and practice but do not which negate Tauheed totally and demolish it, are called lesser Shirk.Summary about the three The Scholars of Islam have also noted by their intensive study of the Quran and Sunnah that Tauheed is of three kinds, or divisions or classifications:Tauheed ar-Rububiyyah is the Oneness of Lordship. It pertains to Allah’s right as the Lord, and all that entails that He is the Creator, Master, Owner, Sustainer, etc.Tauheed Al-Uluhiyyah is the Oneness of Godhead pertaining to Allah’s right to be worshiped sincerely without any peers and partners.(Also called Tauheed al-Ibadah- Oneness of Worship), Tauheed al-Asmaa was-Sifat is the Oneness of Allah’s Names and Attributes – such as that He is ar-Rahman, ar-Raheem, al-Malik, etc.These three are inseparable, and we find conclusive evidence for this understanding about the division of Tauheed in the Quran, for in al-Fatihah we find ( الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَ) Praise be to Allah, the Lord of the worlds, which contains Allah’s right to Lordship (Rububiyyah), and then ( الرَّحْمـنِ الرَّحِيمِ مَـالِكِ يَوْمِ الدِّين )The Most Beneficent Gracious, The Most Merciful, King of the Day of Recompense (Judgment), which contains Allah’s Names and Attributes; and then (إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ )You alone we worship and You alone we seek for help, which contains Allah’s right to be worshiped exclusively and with full wholehearted sincerely . And in Surat-an-Nas we find (قُلْ أَعُوذُ بِرَبِّ النَّاسِ ) Say: I seek refuge in the Lord of Humankind which contains Allah’s right to Lordship, and then (مَلِكِ النَّاسِ ) King of Mankind, and then ( إِلَهِ النَّاسِ) God of Mankind, which correspond to Rububiyya, then al-Asmaa was-Sifat, then Uluhiyyah respectively. Final NOTE:Mission ٍStatement of www.tauheed.com,simply put:The call to Tauheed: Monotheism, Unity and Totality; Unity and Totality in Worshipping Allah the Almighty and Majestic alone without partner with full sincerity in religion; Unity and Totality in Following the Prophet, peace be upon him; Unification and Consolidation of the Ranks of the Muslims upon sincere Worship and Following; By Knowledge, Action, Truth and Patience.موقع التوحيد دات كامwww.tauheed.comالدعوة إلى:توحيد عبادة الله عز وجل مخلصين له الدينتوحيد اتباع الرسول صلى الله عليه وسلمتوحيد صفوف المسلمين على التوحيد والاتباعبالعلم والعمل والحق والصبرSome referencesFrom Fath al-Majeed, forth coming newly translated book- inshallah – from Tauheed.comMany Arabic books and articles: القول السديد في الرد على من أنكر ورود لفظ التوحيد : أبو ســـلمان ضياء الدين ابرليالكفر بالطاغوت و اجتنابه ركن التوحيد : أبو ســـلمان ضياء الدين ابرلي وسبحانك اللهم وبحمدك لا اله الا انت استغفرك واتوب اليكGlory be to you Oh Allah and all praises and there is no god except You (Oh Allah) I seek that you forgive me and return to you in repentance.اللهم صلّ على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد وبارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيدO Allah may the prayer (for all good) be upon Muhammad and the family of Muhammad as you have given your prayer (for all good) upon Ibraheem and the family of Ibraheem, - Verily you are Praiseworthy, Glorious. And bless Muhammad and the family of Muhammad as you have Ibraheem and the family of Ibraheem –Verily you are Praiseworthy, Glorious.…If I have been correct in the words above then the praise is for Allah and His messenger only, who are the source of all Truth,, and if I have made any mistake then it is from me and the Shaitaan, and Allah and His Messenger are absolved and free of it. We ask Allah, the Most Gracious and Merciful, to accept our good deeds and forgive our misdeeds, only He, the Exalted, is al-Qareeb (the Near One) al-Mujeeb (the Acceptor). May the peace and blessings of Allah be upon the Messenger of Allah, Muhammad, and upon his family, his companions and his followers until the Last Day… رواه مسلم (23) و احمد 3/472 و اللفظ له . رواه البخاري 1/8 و مسلم( 16 ). رواه أحمد 1/202 رقم (1740) و قال احمد شاكر في تحقيقه إسناده صحيح. رواه مسلم (1218) . رواه احمد 4/57 . رواه أبو داود (1499) و النسائ 3/ 380 انظر ابن الأثير / جامع الأصول 4/ 150 . رواه ابوداود (2/15)، والبيهقي (6/275)، وأحمد 6704)، وإسنادهم حسن كما قال الألباني في احكام الجنائز(218). رواه الطبرانى/ (2272). رواه رواه الترمذي، (7094)، انظر صحيح الترمذي، (7094)، واحمد، (291/2). رقم ( 2788 ) و انظر ايضاً احمد 3/39 ، صححه الألباني في صحيح الترمذي ( ) رواه البجاري ( ) ، و أبو داود (1905) و في رواية منه (1909) فيه"…فقرأ بالتوحيد و قل ايها الكافرين"، و ابن ماجه (3074) و صححه الالباني في صحيح ابن ماجه ( )، والدارمي ( )، و احمد 3/320 . أحمد 2/304 و رجاله ثقات