TAWHEED THE ISLAMIC PRINCIPLE OF GOD'S ONENESS [ONENESS OF ALLAH]

 

TAWHEED THE ISLAMIC PRINCIPLE OF GOD'S ONENESS

[ONENESS OF ALLAH]

ASSEMBLED BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA

http://variousislamicdawadocuments.blogspot.com

https://web.facebook.com/abba.abana

emails:gonidamgamiri@yahoo.com; abba.abana@gmail.com

Saturday 3rd Safar 1443 AH and 11th September 2021 CE

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum WA-Rahmatullahi Wa-Barakatuhu.

Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no god but Allaah, and I bear witness that Muhammad (ﷺ) is His slave and Messenger.

Don't forget your own Self while PREACHING to others – [Umar ibn khattab]

Preamble

Tawhid: the Islamic Principle of God's Oneness

Christianity, Judaism, and Islam are all considered monotheistic faiths, but for Islam, the principle of monotheism exists to an extreme degree. For Muslims, even the Christian principle of the Holy Trinity is seen as a detraction from the essential "oneness" of God. 

Of all of the articles of faith in Islam, the most fundamental is a strict monotheism. The Arabic term Tawhid is used to describe this belief in the absolute Oneness of God. Tawhid comes from an Arabic word meaning "unification" or "oneness" it is a complex term with many depths of meaning in Islam.

Muslims believe, above all else, that Allah, or God, is the sole Divine Deity, who does not share his divinity with other partners. There are three traditional categories of Tawheed: the Oneness of Lordship, the Oneness of Worship, and the Oneness of Allah's Names. These categories overlap but help Muslims to understand and purify their faith and worship.

Oneness of Lordship: Tawhid Ar-Rububiyah

Muslims believe that Allah caused all things to exist. Allah is the only one who created and maintains all things. Allah is not in need of help or assistance over creation. While Muslims greatly respect their prophets, including Muhammad (ﷺ) and Jesus, they firmly separate them from Allah. 

On this point, the Quran says:

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

Say: "Who is it that provides you with sustenance out of heaven and earth, or who is it that has full power over [your] hearing and sight? And who is it that brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? And who is it that governs all that exists?" And they will [surely] answer: "[It is] God." (Holy Quran Chapter 10:31)

Oneness of Worship: Tawhid Al-Uluhiyah/'Ebadah

Because Allah is the sole creator and maintainer of the universe, it is to Allah alone that Muslims direct their worship. Throughout history, people have engaged in prayer, invocation, fasting, supplication, and even animal or human sacrifice for the sake of nature, people, and false deities. Islam teaches that the only being worthy of worship is Allah. Allah alone is worthy of prayers, praise, obedience, and hope.

Any time a Muslim invokes a special "lucky" charm, calls for "help" from ancestors or makes a vow "in the name of" specific people, they are inadvertently steering away from Tawhid al-Uluhiyah. Slipping into Shirk (the practice of worshipping false gods or idolatry) by this behavior is dangerous to one's faith: shirk is the one unforgivable sin in the Muslim religion.

Every single day, several times a day, Muslims recite certain verses in Prayer. Among them is this reminder: إِيَّاكَ نَعۡبُدُ وَإِيَّاكَ نَسۡتَعِينُ

"Thee alone do we worship; and unto thee alone do we turn for aid" (Holy Quran Chapter 1:5).

 

 

The Quran further says:

قُلۡ إِنَّ صَلَاتِى وَنُسُكِى وَمَحۡيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلۡعَـٰلَمِينَ (١٦٢) لَا شَرِيكَ لَهُ ۥ‌ۖ وَبِذَٲلِكَ أُمِرۡتُ وَأَنَا۟ أَوَّلُ ٱلۡمُسۡلِمِينَ (١٦٣)

Say: "Behold, my prayer, and (all] my acts of worship, and my living and my dying are for God [alone], the Sustainer of all the worlds, in whose divinity none has a share: for thus have I been bidden—and I shall [always] be foremost among those who surrender themselves unto Him." (Holy Quran Chapter 6:162–163)

قَالَ أَفَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُڪُمۡ شَيۡـًٔ۬ا وَلَا يَضُرُّكُمۡ (٦٦) أُفٍّ۬ لَّكُمۡ وَلِمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ‌ۖ أَفَلَا تَعۡقِلُونَ (٦٧)

Said [Abraham]: "Do you then worship, instead of God, something that cannot benefit you in any way, nor harm you? Fie upon you and upon all that you worship instead of God! Will you not, then, use your reason?" (Holy Quran Chapter 21:66-67)

The Quran specifically warns about those who claim that they worship Allah when they are really seeking help from intermediaries or intercessors. Islam teaches that there is no need for intercession because Allah is close to his worshippers:

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعۡوَةَ ٱلدَّاعِ إِذَا دَعَانِ‌ۖ فَلۡيَسۡتَجِيبُواْ لِى وَلۡيُؤۡمِنُواْ بِى لَعَلَّهُمۡ يَرۡشُدُونَ (١٨٦) أُحِلَّ

And if My servants ask thee about Me—behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way. (Holy Quran Chapter 2:186)

Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], "We worship them for no other reason than that they bring us nearer to God."

أَلَا لِلَّهِ ٱلدِّينُ ٱلۡخَالِصُ‌ۚ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦۤ أَوۡلِيَآءَ مَا نَعۡبُدُهُمۡ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلۡفَىٰٓ إِنَّ ٱللَّهَ يَحۡكُمُ بَيۡنَهُمۡ فِى مَا هُمۡ فِيهِ يَخۡتَلِفُونَ‌ۗ إِنَّ ٱللَّهَ لَا يَهۡدِى مَنۡ هُوَ كَـٰذِبٌ۬ ڪَفَّارٌ۬ (٣) لَّوۡ

Behold, God will judge between them [on Resur­rection Day] with regard to all wherein they differ; for, verily, God does not grace with His guidance anyone who is bent on lying [to himself and is] stubbornly ingrate! (Holy Quran Chapter 39:3)

Oneness of Allah's Attributes and Names: Tawhid Adh-Dhat wal-Asma' was-Sifat

The Quran is filled with descriptions of Allah’s Nature, often through attributes and special names. The Merciful, the All-Seeing, the Magnificent, etc. are all Names which describe Allah’s nature. Allah is seen as distinct from his creation. As human beings, Muslims believe that one may strive to understand and emulate certain values, but Allah alone has these attributes perfectly, in full, and in their entirety.

The Quran says:

وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِہَا‌ۖ وَذَرُواْ ٱلَّذِينَ يُلۡحِدُونَ فِىٓ أَسۡمَـٰٓٮِٕهِۦ‌ۚ سَيُجۡزَوۡنَ مَا كَانُواْ يَعۡمَلُونَ

And God's [Alone] are the attributes of perfection; invoke Him, then, by these, and stand aloof from all who distort the meaning of His attributes: they shall be requited for all that they were wont to do!"(Holy Quran Chapter 7:180)

Understanding Tawheed is key to understanding Islam and the fundamentals of a Muslim's faith. Setting up spiritual "partners" alongside Allah is the one unforgivable sin in Islam:

يَـٰٓأَيُّہَا ٱلَّذِينَ أُوتُواْ ٱلۡكِتَـٰبَ ءَامِنُواْ بِمَا نَزَّلۡنَا مُصَدِّقً۬ا لِّمَا مَعَكُم مِّن قَبۡلِ أَن نَّطۡمِسَ وُجُوهً۬ا فَنَرُدَّهَا عَلَىٰٓ أَدۡبَارِهَآ أَوۡ نَلۡعَنَہُمۡ كَمَا لَعَنَّآ أَصۡحَـٰبَ ٱلسَّبۡتِ‌ۚ وَكَانَ أَمۡرُ ٱللَّهِ مَفۡعُولاً (٤٧) إِنَّ ٱللَّهَ لَا يَغۡفِرُ

Verily, Allah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases (Holy Quran Chapter 4:48).

Section One

Allah (Subhanahu Wa Taala), says:

وَمَا خَلَقۡتُ ٱلۡجِنَّ وَٱلۡإِنسَ إِلَّا لِيَعۡبُدُونِ

" And I created not the jinn and mankind except that they should worship me. I seek not any provision from them, nor do I ask that they should feed Me. Verily, Allah is the All-provider, Owner of Power - Most Strong" (Qur'an 51:56)

Allah (Subhanahu Wa Taala), informs us that it is He (Subhanahu Wa Taala) Who created the jinn and mankind, and that the wisdom behind that creation was that they worship Him (Subhanahu Wa Taala), Alone and reject the worship of any other, and that He (Subhanahu Wa Taala) did not create them for any benefit for Himself, but in order that they should worship Him (Subhanahu Wa Taala); and He (Subhanahu Wa Taala) has undertaken to provide sustenance for them, and He (Subhanahu Wa Taala) is the Most Truthful in keeping His (Subhanahu Wa Taala) Promises and Able to fulfill them, for He (Subhanahu Wa Taala) is Strong.

Benefits Derived

1. That the wisdom behind Allah's creation of the jinn and mankind is that they worship Him Alone.

2. Confirmation of the presence of the jinn.

3. Allah's complete independence from His creation.

4. That the source of all sustenance is Allah, but the slave is commanded to do all in his power to attain his needs.

5. Confirmation of two of Allah's names: Ar-Razzaaq (the All-provider), Al-Mateen (Owner of Power).

Relevance to the Subject of Tawheed

That these Qur'anic verses show the wisdom behind the creation of the jinn and mankind is worship of Allah (Subhanahu Wa Taala), Alone and the rejection of all objects of worship besides Him.

Section Two

Allah (Subhanahu Wa Taala), says:

وَلَقَدۡ بَعَثۡنَا فِى ڪُلِّ أُمَّةٍ۬ رَّسُولاً أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّـٰغُوتَ‌ۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَيۡهِ ٱلضَّلَـٰلَةُ‌ۚ فَسِيرُواْ فِى ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِينَ (٣٦)

" And verily, We have sent among every community a Messenger [proclaiming]: "Worship Allah [Alone] and avoid the Taaghoot [1] .- Then of them were some whom Allah guided, and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied [the truth]" (Holy Qur'an 16:36)

Allah (Subhanahu Wa Taala), informs us in these Qur'anic verses that He has sent to every community of mankind a Messenger (ﷺ), who conveyed to them the Message and ordered them to believe in only One God - Allah (Subhanahu Wa Taala) and to reject all those false gods besides Him (Subhanahu Wa Taala). And the people who heard from these Messengers (ﷺ) are divided into two groups: The first, those whom Allah (Subhanahu Wa Taala) guided to goodness and who responded positively to the guidance of the Messenger (ﷺ) and abstained from all that was forbidden to them; the second group were forbidden from success and rejected the truth, and therefore they were losers, both in this world and the Hereafter. And whoever travels throughout the earth, seeking to learn from it, will see the evidence of Allah's Retribution upon some of those who stubbornly rejected the Guidance of Allah (Subhanahu Wa Taala) and His Messengers (ﷺ), such as Aad, Thamood [2]  and Fir'aoun.[3]

Benefits Derived

1. Evidence that mankind has not been neglected and left without guidance.

2. The universality of the Message to all nations, and the fact that the Message brought by each new Messenger abrogated that of the previous Messenger.

3. That the mission of the Messengers was to call the people to the worship of Allah and to reject all false deities.

4. That the Guidance of Success is through Allah, Alone.

5. That the fact that Allah has ordained something for a person does not necessitate His liking for it.

6. The desirability of travelling throughout the earth, with the intention of taking heed of the example of the communities of old, whom Allah has destroyed because of their disbelief.

Relevance to the Subject of Tawheed

That these Qur'anic verses prove that worship of Allah (Subhanahu Wa Taala) is of no benefit if the worship of others besides Him is not rejected.

Section Three

Allah (Subhanahu Wa Taala), says:

وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًا‌ۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا (٢٣) وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّيَانِى صَغِيرً۬ا (٢٤)

" And your Rabb has decreed that you worship none but Him, and that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect [uffl], nor shout at them, but address them in terms of honour. And lower unto them the wing of submission and humility through mercy, and say: "My Rabb! Bestow on them Your Mercy as they did bring me up when I was a child."" (Qur'an 17:23-24)

Allah (Subhanahu Wa Taala), commands all those obligated to obey Him to worship Him, Alone and to observe filial piety and devotion; and He affirms the right of parents upon their offspring immediately after mentioning His right upon His slaves. Then He describes some of the types of filial piety, especially

when they become frail and elderly, such as not displaying annoyance with them and not raising one's voice or scolding them, speaking to them in tones of gentleness and kindness and supplicating Allah (Subhanahu Wa Taala) on their behalf - both while they are alive and after their death.

Benefits Derived

1. The obligation of worshipping Allah (Subhanahu Wa Taala) Alone.

2. The obligation upon every Muslim of filial piety and devotion towards both his parents.

3. The communal responsibility of the whole Muslim society to ensure the rights of parents upon their offspring.

Relevance to the Subject of Tawheed

That these Qur'anic verses prove the obligation of worshipping Allah (Subhanahu Wa Taala), Alone, without partners.

Section Four

Allah (Subhanahu Wa Taala), says:

وَٱعۡبُدُواْ ٱللَّهَ وَلَا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا وَبِذِى ٱلۡقُرۡبَىٰ وَٱلۡيَتَـٰمَىٰ وَٱلۡمَسَـٰكِينِ وَٱلۡجَارِ ذِى ٱلۡقُرۡبَىٰ وَٱلۡجَارِ ٱلۡجُنُبِ وَٱلصَّاحِبِ بِٱلۡجَنۢبِ وَٱبۡنِ ٱلسَّبِيلِ وَمَا مَلَكَتۡ أَيۡمَـٰنُكُمۡ‌ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن ڪَانَ مُخۡتَالاً۬ فَخُورًا (٣٦)

" Worship Allah and join none with Him in worship, and do good to parents, kinfolk, orphans, the poor, the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer and those [slaves] whom your right hands possess. Verily, Allah does not love those who are proud and boastful" (Holy Qur'an 4:36)

Sincerity is the foundation upon which true religion is built and Allah (Subhanahu Wa Taala) has commenced this Surah by commanding sincerity in worship and rejection of all false deities and He has followed this up by mentioning the obligation of filial piety because they (our parents) are the means by which we are brought into the world; and He (Subhanahu Wa Taala) has not neglected the rights of the kinfolk for they are the most deserving of his (the Muslim's) benevolence and kindness. And in order that the rest of his brothers and sisters in Islam be not downhearted, Allah (Subhanahu Wa Taala) has enjoined upon him kindness to the orphans and poor, whether close relatives or not. Then Allah (Subhanahu Wa Taala) has made clear the rights of those close to him in this life, mentioning first the neighbour who has Islamic rights and familial rights over the Muslim, then the nearby resident who has rights of a neighbour only - and he is the Zimmi [4]. Then Allah (Subhanahu Wa Taala) mentions the rights of the close relatives such as the wife, the travelling companion etc. And Islam has encouraged the Muslim to travel in the land with the intention of doing business and of taking heed of the punishment meted out to former peoples, and because of this Allah (Subhanahu Wa Taala) has obliged the Muslim to help the traveller who is in need of it - whether it be material or otherwise. He (Subhanahu Wa Taala), also affirms the obligation of fairness and justice in dealing with other Muslims; but Islam has not forgotten the slaves:

In fact, Allah (Subhanahu Wa Taala) requires us to give them all their rights, to treat them with gentleness and mercy and to recognize their human rights. And because these deeds are righteous deeds, they bring about a fear of Allah (Subhanahu Wa Taala), and prevent the Muslim from becoming proud and self-absorbed because these two attributes would cause the reward of the deeds to be lost.

Benefits Derived

1. The obligation of worshipping Allah (Subhanahu Wa Taala), Alone.

2. The obligation of filial piety and obedience so long as it does not entail disobedience to Allah (Subhanahu Wa Taala) and His Prophet (ﷺ) nor harm the one so ordered, for Allah's Messenger said: "Do not harm others nor reciprocate (when harm is done to you) [5]."

3. The legal obligation of maintaining close family ties according to the closeness of the relationship.

4. The duty of treating well the orphans in one's care, bringing them up and investing their wealth.

5. The virtue of kindness to the poor and needy - and the varieties of kindness are numerous.

6. The obligation of giving the neighbour his rights.

7. The exhortation to help all one's companions who request assistance, whether travelling companions, or resident.

8. The duty to help the lost wayfarer.

9. The obligation of kindness to the slaves.

10. The forbiddance of pride and vanity.

11. Affirmation of Allah's attribute of Love.

Relevance to the Subject of Tawheed  

That these verses prove the obligation of sincerity and purity of worship for Allah (Subhanahu Wa Taala) Alone, and the rejection of all other objects of worship.

Note:- The neighbour falls into three categories:

1. The first has three rights: (i) The right of a Muslim upon his brother, (ii) The right of kinship, (iii) the right of a neighbouring resident.

2. The second has two rights: (i) The right of a Muslim upon his brother, (ii) The right of a neighbouring resident.

3. The right of a neighbouring resident only - and he is the Zummi[4].

Section Five

Allah (Subhanahu Wa Taala), says:

قُلۡ تَعَالَوۡاْ أَتۡلُ مَا حَرَّمَ رَبُّڪُمۡ عَلَيۡڪُمۡ‌ۖ أَلَّا تُشۡرِكُواْ بِهِۦ شَيۡـًٔ۬ا‌ۖ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنً۬ا‌ۖ وَلَا تَقۡتُلُوٓاْ أَوۡلَـٰدَڪُم مِّنۡ إِمۡلَـٰقٍ۬‌ۖ نَّحۡنُ نَرۡزُقُڪُمۡ وَإِيَّاهُمۡ‌ۖ وَلَا تَقۡرَبُواْ ٱلۡفَوَٲحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ‌ۖ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۚ ذَٲلِكُمۡ وَصَّٮٰكُم بِهِۦ لَعَلَّكُمۡ تَعۡقِلُونَ (١٥١)

" Say [oh, Muhammad!]: "Come, I will recite what your Rabb has prohibited for you: Join not anything in worship with him; be good and dutiful to your parents; kill not your children because of poverty - We provide sustenance for you and for them; come not near to shameful sin [adultery, fornication etc.], whether committed openly or in secret, and kill not anyone whom Allah has forbidden except for a just cause [in accordance with Islamic Law]. This has He commanded you that you may understand" (Holy Qur'an 6:151)

Allah (Subhanahu Wa Taala), orders His Prophet Muhammad (ﷺ) to call the people to come forth and listen to the Commands of Allah (Subhanahu Wa Taala), concerning what has been prohibited for them; and because it is the idolater who most often opposes all good deeds, Allah (Subhanahu Wa Taala) has begun by warning them to abstain from associating partners with Him, then He (Subhanahu Wa Taala) has mentioned many of the evil deeds which they are wanted to commit and forbade them from doing so. He (Subhanahu Wa Taala), orders them to be kind and dutiful to their parents and forbids them from killing their offspring, for such acts are evil and result in the cutting of the family tree - and He has mentioned poverty here because the fear of poverty was the most common

reason for the killing of children in the days of ignorance. And the extra-judicial killing of any person is a great sin, whatever the reason. And because fear of poverty was the most common reason for the killing of one's young, Allah (Subhanahu Wa Taala) has undertaken the responsibility of sustaining them and their children; then He (Subhanahu Wa Taala), has prohibited all acts of disobedience - both open and secret. And because unlawful killing causes many problems in society, such as breakdown of law and order, social unrest, revenge killing, vigilantism, etc., Allah (Subhanahu Wa Taala) has laid great stress upon the prohibition of unlawful killing, by His saying: " This has He commanded" - that His slaves may understand and act in accordance with it.

Benefits Derived

1. That Shirk [6] is the greatest of sins and that no other deed will be accepted by Allah (Subhanahu Wa Taala) if there is any association of partners involved in it; and because of its importance, Allah (Subhanahu Wa Taala) has mentioned it first.

2. The obligation of filial piety.

3. The prohibition of killing one's children - and this includes abortion [7] if carried out after forty days from the start of the pregnancy [7]. -

4. That Allah (Subhanahu Wa Taala) has undertaken the responsibility of providing for all mankind.

5. Attempting to prevent pregnancy due to fear of poverty is an act from the days of ignorance.

6. The forbiddance of committing shameful sins, such as adultery and fornication and all that leads up to them (flirting, dating, kissing, caressing etc.)

7. The prohibition of killing any person has been forbidden by Allah (Subhanahu Wa Taala), except by judicial means.

8. Allah (Subhanahu Wa Taala) has not defined here what is meant by judicial means, but the Prophet (ﷺ) has mentioned something about it in an authentic Hadith, concerning adultery after chastity, disbelief after belief and the taking of a life for a life [8].

Relevance to the Subject of Tawheed  

That the verse warns against Shirk in any shape or form.

Section Six

It is reported on the authority of Mu’aaz Ibn Jabal (RadiaAllahu Anhu)  May Allah be pleased him', that he said: "I was riding behind the Prophet (ﷺ) on a donkey when he said to me: "Oh, Mu v aaz! Do you know what is the right of Allah (Subhanahu Wa Taala) upon His slaves and what is the right of the slaves upon Allah (Subhanahu Wa Taala)?" I said:

"Allah (Subhanahu Wa Taala) and His Messenger (ﷺ) know best." He (ﷺ) said: "The right of Allah (Subhanahu Wa Taala) upon His slaves is that they worship Him and do not associate anything with Him; and the right of the slaves upon Allah (Subhanahu Wa Taala) is that those who do not associate anything with Him will not be punished." I said: "Oh, Messenger of Allah (ﷺ)! Shall I not inform the people (of this)?" He (ﷺ) said: "Do not inform them, in case they rely upon it." (Narrated by Bukhari and Muslim)

Mu’aaz Ibn Jabal (RadiaAllahu Anhu) informs us that one day he was riding behind the Prophet (ﷺ) on a donkey, and he (ﷺ) wished to favour him with the answers to certain important questions: In order to do this, he (ﷺ) chose to ask Mu’aaz some rhetorical questions to arouse his curiosity. Mu’aaz did not venture an opinion on a matter of which he had no knowledge, and so he replied that Allah (Subhanahu Wa Taala) and His Messenger (ﷺ) know best. So the Prophet (ﷺ) explained to him two important Truths: The obligation which Allah (Subhanahu Wa Taala) has placed upon His slaves, and the Bounty and Grace which He has made incumbent upon Himself. And because Mu’aaz cared so much about the welfare and happiness of the Muslims, he asked the Prophet's permission to inform them of this good news, but the Prophet (ﷺ) refused his request for he feared that the Muslims might depend upon this promise and stop competing with each other in the performance of good deeds which wipe out their bad deeds and elevate them in status. However, eventually, Mu’aaz informed them of this, fearful of concealing anything of the Guidance from them although the reason for the Prophet's warning his people against depending upon these words is clear.

Benefits Derived

1. The legitimacy of riding behind another, if it does not overtax the riding beast.

2. The humility of the Prophet (ﷺ) in sharing his donkey with another

3. That the sweat of the donkey is not impure.

4. The virtue of Mu’aaz Ibn Jabal (RadiaAllahu Anhu).

5. That asking rhetorical questions is an Islamic way of teaching.

6. The forbiddance of a person venturing to discuss matters about which he has no

Knowledge.

7. That the first obligation of the slave towards Allah (Subhanahu Wa Taala) is to worship Him Alone.

8. That the one who dies believing and practicing Tawheed is saved from the torment of the Hell-fire so long as he does not commit any of the major sins which would cause him to be punished in the Fire.

9. Although it is mentioned in an authentic Hadith that the Prophet (ﷺ) said: "Whoever concealed knowledge, Allah (Subhanahu Wa Taala) will make him wear a bridle of fire on the Day of Resurrection [9]," there is no contradiction here, because the forbiddance of concealing knowledge in the above Hadith is general, while the first Hadith contains an exception to that forbiddance in special circumstances: For it permits one to conceal knowledge if there is a fear that revealing it will cause disorder or strife in the Muslim community.

Relevance to the Subject of Tawheed

That the Hadith proves that the right of Allah (Subhanahu Wa Taala) upon His slaves is that they worship Him, and do not associate any partners with Him.

The Virtue of Tawheed and What Sins It Removes

Allah (Subhanahu Wa Taala), says:

ٱلَّذِينَ ءَامَنُواْ وَلَمۡ يَلۡبِسُوٓاْ إِيمَـٰنَهُم بِظُلۡمٍ أُوْلَـٰٓٮِٕكَ لَهُمُ ٱلۡأَمۡنُ وَهُم مُّهۡتَدُونَ (٨٢)

" It is those who believe and do not adulterate their faith [in Allah's Oneness] with zulm [wrongdoing, i.e. associating partners with Him], for them [only] is there safety and they are rightly- guide d" (Holy Qur'an 6:82)

Allah (Subhanahu Wa Taala), informs us that whoever practiced Tawheed, without confusing their faith with Shirk, verily, Allah (Subhanahu Wa Taala) has promised him safety from the Fire in the Hereafter, and He will guide him to the Straight Path in this life.

Benefits Derived

1. That faith, when adulterated by Shirk has no value.

2. Shirk is referred to as Zulm by Allah.

3. That whosoever does not confuse his belief with Shirk is promised safety from

Punishment in the Hereafter.

Relevance to the Subject of Tawheed  

That the verse proves that whoever dies practicing Tawheed, having turned to Allah (Subhanahu Wa Taala) in repentance from any major sins he may have committed, will be saved from any punishment in the Fire; and whoever dies practicing Tawheed, having committed major sins without having repented, will be saved from eternal damnation in the Fire (although he may be first punished therein, or forgiven as Allah (Subhanahu Wa Taala) Wills).

Section Seven

It is reported on the authority of Ubadah Ibn As-Saamit (RadiaAllahu Anhu) that he said: "Allah's Messenger (ﷺ) said:

"Whoever testified that none is worthy of worship except Allah [Subhanahu Wa Taala], Alone, without partners, and that Muhammad is His slave and Messenger (ﷺ) and that Eisa [Alaihi Salaam) is His slave and Messenger, and His Word which was bestowed upon Mary am, and a Spirit (created) from Him, and that Paradise and Hell are realities, Allah (Subhanahu Wa Taala) will admit him to Paradise, whatever his deeds might be. " (Narrated by Bukhari)

This Hadith tells us that whoever pronounced the shahadah [10], understanding its meaning and acting in accordance with it in his worship, affirming his belief in the status of Muhammad (ﷺ) as Allah's slave and Messenger and likewise believing in Eisa's [Isa’s - Jesus] status as slave and Messenger of Allah (Subhanahu Wa Taala) and that he was created by Allah's Word: "Be!" from Maryam (may Allah's peace be upon both of them) and that He absolved her from the charges levelled against her by the iniquitous Jews, affirmed his belief in Paradise for the Believers and Hell for the disbelievers, and he who dying in this state of belief will enter Paradise, in spite of his deeds.

Benefits Derived

1. That the Muslim shahadah or testimony is the essence of the religion.

2. That the shahadah is not valid except from one who understands its meaning and acts accordingly.

3. The mentioning together of the Prophet's status as slave and Messenger is a refutation of those who make exaggerated claims for Him [11](ﷺ).

4. Affirmation of the status of Eisa [Alaihi Salaam) as Allah's slave and Messenger; and this is a rebuttal of the claims of godhood made for him by the Christians.

5. Affirmation of Allah's Attribute of speech.

6. That Eisa [Alaihi Salaam) was created from Maryam by His Word: "Be!" without a father; and this is a refutation of the claims of the Jews, who accused Maryam of the sin of fornication.

7. Affirmation of the resurrection of mankind on the Day of Judgement.

8. Confirmation of the existence of Paradise and Hell.

9. That the sinning Muslims will not dwell eternally in the Hell- fire

Relevance to the Subject of Tawheed

That the Hadith proves that whoever dies, practising Tawheed will enter Paradise, whatever his deeds may have been.

Section Eight

Itban (RadiaAllahu Anhu) reported that the Prophet (ﷺ) said:

"Indeed, Allah (Subhanahu Wa Taala) has forbidden from Hell the person who testifies that none is worthy of worship except Allah (Subhanahu Wa Taala), seeking nothing by it but Allah's Countenance.” (Narrated by Bukhari and Muslim)

This Hadith informs us that Allah (Subhanahu Wa Taala), will save from the punishment of the Hell-fire all those who confirm His Oneness and act in accordance with that, intending nothing thereby except to get close to Allah (Subhanahu Wa Taala), without Riyaa [12] and without sum' ah[13].

Benefits Derived

1. That none who sincerely believe in the Oneness of Allah (Subhanahu Wa Taala) will enter the Hell-fire.

2. That words and deeds are of no value without the intention of getting closer to Allah (Subhanahu Wa Taala).

3. Confirmation of Allah's Attribute of a Face.

Relevance to the Subject of Tawheed

That the Hadith proves that whoever died, believing sincerely in the Oneness of Allah (Subhanahu Wa Taala) will be saved from the Hell-fire.

Section Nine

It is reported on the authority of Abu Sa'eed Al-Khudri (RadiaAllahu Anhu) from the Messenger of Allah (ﷺ) that he said: "Moosa said: "Oh, Rabbi Teach me something by which I may remember You and supplicate You." Allah (Subhanahu Wa Taala) Said: "Say, oh, Moosa: "Laa ilaaha illAllah.[14]"  Moosa Said: "Oh, Rabbi All of Your slaves say that." Allah (Subhanahu Wa Taala) said: "Oh, Moosa! Even were the seven heavens and all that they contain other than Me [15] and the seven earths as well all put in one side of a scale and Laa ilaaha illAllah put in the other, the latter would outweigh them." [16]

Our Prophet (ﷺ) informs us that Allah's Messenger, Moosa [Alaihi Salaam) requested Allah (Subhanahu Wa Taala) to teach him a special act of worship by which he might worship Allah (Subhanahu Wa Taala) and praise Him and get closer to Him; and so Allah (Subhanahu Wa Taala) taught him the words of sincerity, which are: Laa ilaahah illAllah. But Moosa [Alaihi Salaam) asked Allah (Subhanahu Wa Taala) to teach him something else, because the shahadah was well-known to all the people, at which Allah (Subhanahu Wa Taala) told him that were this shahadah, to be weighed against the seven heavens and the seventh earths and all that is in them, it would outweigh them, for it is the essence of every religion and the foundation of every community.

Benefits Derived

1. That it is permissible to ask Allah (Subhanahu Wa Taala) for something specially for oneself.

2. That the Messengers (ﷺ) know not except what Allah (Subhanahu Wa Taala) Inform them.

3. Confirmation of Allah's Attribute of Speech.

4. Evidence of the fact that the heavens contain inhabitants.

5. Proof that the seven earths are, like the seven heavens, inhabited.

6. Evidence of the difference between some deeds and others.

7. That the Hadith clearly demonstrates the greatness and virtue of Laa ilaaha illAllah.

Relevance to the Subject of Tawheed

That the Hadith proves that the words of Tawheed: Laa ilaaha illAllah are the best zikr and the weightiest in value.

Section Ten

It is reported that Anas (RadiaAllahu Anhu) said: "I heard Allah's Messenger (ﷺ) say: "Allah (Subhanahu Wa Taala), Said: "Oh, son of Adam [Alaihi Salaam)! Were you to come to Me with the world full of sins, and meet Me without associating any partner with me, I would come to you with a similar amount of forgiveness.[17] "

Allah (Subhanahu Wa Taala), informs us in this Hadith Qudsi [18] that whoever dies, sincerely believing in the Oneness of Allah (Subhanahu Wa Taala), having rejected all manner of Shirk, Allah (Subhanahu Wa Taala) will replace all his bad deeds with good, even were his sins to fill the earth or to almost fill it.

Benefits Derived

1. Confirmation of Allah's Attribute of Speech.

2. Proof of the vastness of Allah's Generosity and Mercy.

3. That to die in a state of belief in the Oneness of Allah (Subhanahu Wa Taala) is a condition of obtaining Allah's Forgiveness; and this matter necessitates explanation:

a. Whoever died upon Shirk Akbar [19], will dwell eternally in the Hell-fire.

b. Whoever died, rejecting both Shirk Akbar and Shirk Asghar [20], will dwell eternally in Paradise.

c. Whoever died without committing Shirk Akbar, but was guilty of a small amount of Shirk Asghar, if his good deeds outweigh his sins, will enter Paradise.

d. Whoever died without committing Shirk Akbar, but was guilty of a small amount of Shirk Asghar, if his sins outweigh his good deeds, will enter the Fire, but will not remain therein forever.

Relevance to the Subject of Tawheed

That the Hadith proves that whoever died, without being guilty of any kind of Shirk, will enter Paradise, even if his sins were great enough to fill the earth.

Footnotes

1. Taaghoot: All that is worshipped or obeyed in disobedience to Allah [Subhanahu Wa Taala] and His Messenger (ﷺ). There are many kinds of Taaghoot: Their leader is Iblees. Allah's curse be upon him - and all those who change the Judgement of Allah [Subhanahu Wa Taala]; and all those who judge by other than that which Allah [Subhanahu Wa Taala] has revealed; and all those who call to the worship of others besides Allah [Subhanahu Wa Taala]; and all those who are worshipped besides Allah [Subhanahu Wa Taala] and they are pleased with that worship.
2. 'Aad and Thamood: Communities of old, whom Allah [Subhanahu Wa Taala] destroyed, because of their disbelief and rejection of the Messengers.
3. Fir'aoun: Pharoah.
4. Zimmi: A non-Muslim living under the protection of a Muslim State.
5. Narrated by Ahmad and Ibn Majah.
6. Shirk: Associating partners with Allah [Subhanahu Wa Taala].
7. This does not mean that abortion before forty days is legal, but that before forty days it is not considered murder, but is still forbidden, unless there is some life-threatening danger to the mother.
8. Narrated by Abu Dawood - The import of this Hadith being that it is not permissible to take the life of a Muslim except for three reasons: (i) Adultery, (ii) apostasy and (iii) murder.
9. Narrated by Abu Dawood.
10. Shahaadah: The declaration made by every Muslim: That none has the right to be worshipped but Allah [Subhanahu Wa Taala] and that Muhammad (ﷺ) is His Messenger.
11. Such as the deviant Braillawis of the Indian Subcontinent who have elevated him e to the status of a deity - may Allah [Subhanahu Wa Taala] save us from such blasphemy!
12. Riyaa`: Lesser Shirk: Performing good deeds in order to be seen doing so.
13. Sum'ah: Performing good deeds in order to gain a good reputation.
14. Laa ilaaha illAllah: None is worthy of worship except Allah [Subhanahu Wa Taala].
15. This must not be understood to mean that Allah [Subhanahu Wa Taala] is contained in His creation, as Allah [Subhanahu Wa Taala] has confirmed in innumerable places in the Qur`aan that He is Above His creation.
16. Narrated by Ibn Hibbaan and Al-Haakim, who declared it authentic?
17. Narrated by At-Tirmizi, who declared it hasan (good).
18. Hadith Qudsi: A Hadith in which the Prophet (ﷺ) says: "Allah [Subhanahu Wa Taala] said..."
19. Shirk Akbar: major Shirk.
20. Shirk Asghar: minor Shirk.