The First Pillar of Islam

The Muslim's Declaration of Faith

IslamReligion

Description: An introduction to the first pillar of Islam: the Muslim Declaration of Faith, or the Shahadah, that no-one deserves worship except God, and Muhammad is the Messenger of God, and the various meanings they contain. It is the Basis of Islam.

All practicing Muslims accept the belief in the ‘Six Articles of Faith’ and are obliged to follow the ‘Five Pillars of Islam’. The Five Pillars of Islam are as follows:

1. Declaration of Faith or Shahadah.
2. Ritual Prayer or Solah.
3. Obligatory Charity or Zakah.
4. Fasting or Sawm.
5. Pilgrimage or Hajj.

The First Pillar : Declaration of Faith.

The Shahadah is the Muslim Declaration of faith and the first of the ‘Five Pillars’ of Islam. The word Shahadah in Arabic means ‘testimony.’ The shahadah is to testify to two things:

a. Nothing deserves worship except God [Allah].

b. Muhammad is the Messenger of God [Allah].

A Muslim is simply one who bears witness and testifies that “nothing deserves worship except God and Muhammad is the messenger of God.” One becomes a Muslim by making this simple declaration.

It must be recited by every Muslim at least once in a lifetime with a full understanding of its meaning and with an assent of the heart. Muslims say this when they wake up in the morning, and before they go to sleep at night. It is repeated five times in the call to prayer in every mosque. A person who utters the shahada as their last words in this life has been promised Paradise.

Many people ignorant of Islam have misconceived notions about the Allah, used by Muslims to denote God. Allah is the proper name for God in Arabic, just as "Elah", or often "Elohim", is the proper name for God in Aramaic mentioned in the Old Testament. Allah is also His personal name in Islam, as "YHWH" is His personal name in Judaism. However, rather than the specific Hebrew denotation of "YHWH" as "He Who Is", in Arabic Allah denotes the aspect of being “The One True Deity worthy of all worship”. Arabic speaking Jews and Christians also refer to the Supreme Being as Allah.

a. Nothing deserves worship except God [Allah].

The first part of this testimony states that God has the exclusive right to be worshipped inwardly and outwardly, by one’s heart and limbs. In Islamic doctrine, not only can no one be worshipped apart from Him, absolutely no one else can be worshipped along with Him. He has no partners or associates in worship. Worship, in its comprehensive sense and all its aspects, is for Him alone. God’s right to be worshipped is the essential meaning of Islam’s testimony of faith: Lā ‘ilāha ‘illā llāh. A person becomes Muslim by testifying to the divine right to worship. It is the crux of Islamic belief in God, even all of Islam. It is considered the central message of all prophets and messengers sent by God - the message of Abraham, Isaac, Ishmael, Moses, the Hebrew prophets, Jesus, and Muhammad, may God exalt their mention. For instance, Moses declared:

“Hear, O Israel The Lord our God is one Lord.” [Deuteronomy 6:4]

Jesus repeated the same message 1500 years later when he said:

“The first of all the commandments is, “Hear, O Israel; the Lord our God is one Lord.” [Mark 12:29]

…and reminded Satan:

“Away from me, Satan! For it is written: Worship the Lord your God, and serve Him only.” [Matthew 4:10

Finally, the call of Muhammad, some 600 years after Jesus, reverberated across the hills of Mecca, ‘And your God is One God: there is no god but He.’ [Surah Al-Baqarah, 2:163]. They all declared clearly:

“Worship God! You have no other god but Him.” [Surah Al-Araf, 7:59, 60, 73, 85; Surah Hud, 11: 50, 61, 84; 23, 32]

But by a mere verbal pronouncement alone, one does not become a complete Muslim. To become a complete Muslim one has to fully carry out in practice the instruction given by Prophet Muhammad as ordained by God. This brings us to the second part of the testimony.

b. Muhammad is the Messenger of God [Allah].

Muhammad was born in Mecca in Arabia in the year 570 CE. His ancestry goes back to Ishmael, a son of Prophet Abraham. The second part of the confession of faith asserts that he is not only a prophet but also a messenger of God, a higher role also played by Moses and Jesus before him. Like all prophets before him, he was a human being, but chosen by God to convey His message to all humanity rather than one tribe or nation from among the many that exist. For Muslims, Muhammad brought the last and final revelation. In accepting Muhammad as the “last of the prophets,” they believe that his prophecy confirms and completes all of the revealed messages, beginning with that of Adam. In addition, Muhammad serves as the preeminent role model through his life example. The believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action. [ See: Second Pillar Of Islam: Solah]

®IslamReligion

Allah's Attributes

Mistake of Changing its Meanings

Abdul Wahid Abdul Muntaqim.

Ibn al-Qayyim, an Islamic scholar wrote that the love for a beloved originates in the beauty and perfection of the beloved. Hence, by knowing and becoming familiar with Allah's names, attributes and actions, one will love Him more and will enforce the 'Iman' [faith].

Ibn Taimiyyah in his deliberation cited the importance of being knowledgeble. He particularly emphasized on the needs of knowledge about Allah's Asma Ul Husna, beautiful Names of Allah, Allah's Attributes, which must be strongly embedded in one’s heart for the love, hope, fear and glorification. It is by knowing the One we worship enhances the degree of our Ibadah [worship] and that not knowing the attributes of Allah SWT makes our Ibadah and faith almost meaningless and misguided.

Allah SWT says:

"So know that La ilaha ill-Allah [there is nothing worthy of worship but Allah alone]... [Muhammad, 47:19].

In order to understand Tawhid, the Oneness of Allah, we need to have an understanding of Allah's Names and Attributes deeply.

According to the scholars of Ahl-Sunnah wal Jamaah, the correct Faith in Allah's attributes are:

1. Believing in them without denying them or their meanings [ta'teel],
2. Without interpreting them and changing their meanings [tahreef],
3. Without explaining [imagining] how they are [takyeef] or
4. Likening Allah's attributes to those of the creation [tamtheel].

Only a few scholars had slightly differed on this point, it is known that the consensus of the predecessors and leaders of this Ummah.

The best way to say what Islam is [or should be] is by pointing up its contradiction to what Islam is not [or should not become]. Therefore, the study of the misguided sects, our understanding of the Truth will be clearer and can improve, just like our understanding of Tawhid is greater when accompanied with an understanding of Syirik [Polytheism].

However, we have been warned of the great mistakes and sins of speaking about Allah SWT which we do not know.

Allah says:

"Say [O Muhammad]: 'My Lord has only forbidden indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah in worship that which He has sent down no authority, and that you say about Allah that which you do not know.'" [Al-A’raf, 7:33].

So it is indeed a dangerous matter to explain an Attribute of Allah based on without proof from the Sources.

There is no doubt that all sects have deviated because they did not understand Usuluddeen [i.e. basic principles of the Islamic way of life]. Ibn Taimiyyah said: "God may be characterized by how He characterizes Himself and by how His Prophet SAW characterized him. The course to be followed [in understanding this doctrine] is the predecessors, the people of faith and knowledge and of the meanings understood from the Qur'an and the Sunnah. Confusion may led or even be a tantamount to distortion, disbelief, and perhaps abandonment of the real precept of Qur’an."

Imam at-Tahawi said in "al-Aqidah at-Tahawiyyah": Saying Allah in such a certain form is incorrect. As such, the safest way for a Muslim is to believe in all the attributes of Allah is without adding any interpretation. To negate the attributes of Allah SWT altogether or to compare Him to someone is a deviation from the right path of Tawhid. Our Lord is unique and without any equal at all."

Imam al-Asha’ari refuted many deviant claims of those who commit tahreef [interpreting them and changing their meanings] or ta'teel [believing in them without denying them or their meanings]. He wrote in "al-Ibanah `an Usuul ad-Diyanah" which he argued strongly against the different heretics, which represents the ‘aqeedah on which he proof of it and says that "Whosoever questions us and says, 'Do you believe God has a face?', [ Imam al-Asha’ari said that] the answer is: 'We believe it contrarily to the belief of the innovators; and His words [which Allah says] :

'And the Face of your Lord full of Majesty and Honor will abide forever…' [Al-Rahman, 55:27].'

While Ibn Kathir said in his tafsir of the verse of Ta-Ha,20:5, clearly stated that we should follow the understanding of the predecessors and not to commit takyeef, tahreef, tashbeeh, ta'teel and tamtheel.

Ibn Taimiyyah said, "The early generations of Muslims and their Imams were in complete faith that Allah SWT is a separate and distinct from His creation. He is to be described only with that with which He described Himself in the Qur'an or that, His Prophet SAW described Him, without distorting, negating, delving into the exact nature of, or believing them to be the same as something known such as human characteristics of the same names. Allah is described with all characteristics of perfection and no characteristics of weakness or imperfection. He knows that there is nothing comparable to Him, nor to His words in any of His characteristics of perfection."

To conclude, one must adhere to what Allah SWT clearly says about His Attributes.

In the name of Allah, Most Gracious, Most Merciful

Say: He is Allah, the One and Only; Allah, the Eternal, Absolute; He begets not; nor is He begotten; And there is none like unto Him. [Al-Ikhlas, 112:1-4]

Ibn Mas'uud said:

"He is the One Who has no cavity. The attribute of One [al-Ahad] means the One to Whom there is no one comparable. Thus, the name as-Somad entails all of Allah's attributes of perfection, and negation of any lacks or imperfections…"

©Islam web

See : Concept of God in Islam & Allah's Attributes.

Rules of Pure Monotheism

The pure worship and monotheism in Islam, is the worshipping the Almighty Allah alone, and surrendering, obeying and dedicating oneself sincerely to serving Allah SWT and no one else, but Him.

Allah SWT says:

"I have not created jinn and men but to worship Me." [Adh-Dhariyat, 51:56]

Once you know that Allah SWT has created you to serve Him, you will realize that there can be no service except with Pure Monotheism [Arabic: Tawhid]. Just as there is no formal prayer without purity, and there is no purity with unseemliness, so there is no worship of God while worshipping others along with Him [Arabic: Syirik].

By associating others with Allah Almighty, man's worship is spoilt, his deeds are vain and he is doomed to eternal Hellfire. If you are cognizant of all this, you will realize that your most important care should be to have all the knowledge pertinent thereto, that Allah SWT may save you from Hell's terrible abyss.

Allah Almighty Says:

"God will not forgive any the association of anything with Him; but He will forgive any lesser offense to whomsoever He chooses." [An-Nisa, 4:47]

It should be mentioned that Allah Almighty will forgive those who have ascribed partners Him, or worshipped others along with Him, if they repent from doing it before they die. Such pertinent knowledge consists of four basic rules, elaborated in Allah Almighty Holy Book.

First Rule.

The first rule is the knowledge that the unbelieving pagans whom the Prophet Muhammad, peace and grace of God be upon him, opposed, did acknowledge that Almighty God - May He be glorified - is indeed the Creator, Provider and Maker of this world. However, this did not make them Muslims.

Allah Says:

"Ask them: 'Who sends down for you your provision from the sky and grows it out of the earth? Who hears your prayer and sees your condition? Who brings the living out of the dead and the dead out of the living? Who directs the course of the world?' They will answer: 'God.' Answer: 'Would you then not fulfill your duty to Him?'" [Yunus, 10:32]

Second Rule.

The second rule is to know that the unbelievers claim that they do not pray to their objects of worship and call on them except to the end that they may intercede on their behalf with Allah SWT.

Allah Says:

"Those who worshipped others as patrons beside God, claiming that they did so only to come through their intercession nearer to Him, will receive the judgment of God in the matter they contend. God will not guide the ungrateful, the liar." [Az-Zumar, 39:3]

Allah also says:

"They serve beside God beings which can neither benefit nor harm, claiming, 'These are our intercessors with Allah SWT.'" [Yunus, 10:18]

There are two kinds of intercession, one illegitimate and the other legitimate. The former is that which is sought from sources other than God regarding matters where all the power lies in Allah Almighty alone.

Allah Says:

"O men, who believe, spend of that which We have provided for you before the Day when there will be neither sale nor purchase, neither favors nor intercession. The unbelievers are themselves unjust." [Al-Baqarah, 2:254]

The legitimate intercession is that which is asked of Almighty Allah, where the intercessor receives his power from Him, and the interceded for is he whom Allah SWT is pleased to accept as such for his word and deed.

Allah Almighty Says:

"No one may intercede with God except by His permission." [Al-Baqarah, 2:55]

Third Rule.

The third rule is the knowledge that the Prophet Muhammad, may God bless him and give him peace, appeared among people of many religious traditions. Some worshipped angels; others worshipped the Prophets and saints of God; others worshipped trees and stones, sun and moon. All of these peoples were fought by him, as they must, relentlessly without distinction.

Allah Says:

"And fight them, that there may be no aberration in religion, and all religion belongs to Almighty Allah." [Al-Baqarah, 2:193]

"Day and night, sun and moon, are His creation and sign. Do not worship the sun or the moon, but Allah, their Creator, if you seek the truth." [Fussilat, 41:37]

"Those unto whom they pray [i.e., the saints] themselves seek an avenue to their Lord's mercy, compete in coming close to Allah Almighty, and fear His punishment. Punishment of your Lord is certainly to be shunned." [Al-Isra, 17:57]

Fourth Rule.

The people who associate partners with Allah Almighty, in both belief and worship, in our own day are worse and hence guiltier than those of pre-Islamic times. For, the ancient ones used to only worship others besides Allah in prosperity and return to genuine faith in adversity, whereas the present day associations are constant in their unbelief, regardless of prosperity or adversity.

Allah Says:

"And when they ride in barks [in stormy seas] they addresses their prayers to Allah Almighty in complete sincerity, but relapse into syirik [i.e. associating partners with Him] when they reach the shore." [Al-Ankabut, 29:65)

© Islam web

See: The Categories Of Tawhid #8

The Essence of Tawhid.

Tawhid means believing that Allah SWT is the one and only God. It is sometimes referred to as monotheism, however in the purest sense in that no other entity can in any way have the attributes or be equivalent or even in competition with Allah.

All acts of worship that a person does should be to Allah or for Allah Alone. For example, prayer should only be to Allah, religious animal sacrifice should only be done in Allah's name, and fighting to establish and protect religion [Jihad]. Tawhid is therefore the central concept upon which all of the deen of Islam rests.

A. Importance and Benefits of Tawhid.

1. Tawhid Is The Essence Of Islam And The Foundation Of Its Strength.

All other related laws, beliefs and commands of the teachings of Islam must stand firm on this basic foundation. Without it, Islam becomes void and futile. Muslims must adhere to the basic principles of Tawhid in order to be categorized as a true believer of Islam.

2. Tawhid Is The Call Of All The Prophets To Their People.

Allah SWT says:

"And verily We have sent among every nation a Messenger proclaiming Worship Allah Alone and avoid all false deities." [An-Nahl, 16:36]

3. Tawhid Is The Only Reason For The World's Creation.

Allah says:

"And I created not the Jinns and Men except that they should worship Me." [Adh-Dhariyat, 51:56].

By declaring sincere belief in Tawheed, a disbeliever will become a Muslim. Conversely, a Muslim will become a disbeliever [kafir] if he rejects any aspect of it.

4. Through Tawhid We Would Achieve Salvation From Eternal Punishment In The Hereafter, Right Guidance In This World, And Forgiveness For Sins.

Allah states in the Qur'an: "Verily Allah does not forgive associating partners with Him [syirik] however; He forgives all other sins as He pleases." [An-Nisa', 4:48].

The Prophet Muhammad SAW said:

'The worshipper's right on Allah is that He will not punish those who worship none besides Him.' [Bukhari and Muslim]

5. Whoever Fulfils Tawhid Will Be Admitted To The Garden [Al-Jannah] In The Hereafter.

The Prophet Muhammad SAW has stated:

'Verily Allah has promised that whosoever does not commit syirik shall enter Al-Jannah [the Garden in the Heaven].' [Al-Bukhari]

6. It Is The Reason For Solving People's Anxiety.

The true happiness will be achieved if persons realise Tawhid within their heart. They will also never feel psychologically enslaved even if physically captive.

7. It Is The Only Reason For Allah's Pleasure And Rewards.

Allah says: "If you reject faith then know that Allah is in no need of you and He does not accept disbelief from His slaves." [Al-Zumar, 39:7].

Disbelief is nothing but a manifestation of syirik which is the opposite of Tawhid.

8. The Acceptance Of All Of One's Religious Deeds Is Based Upon Tawhid.

Allah states: "Whoever accepts a religion other than Islam it shall be rejected by Allah and in the Hereafter he will be among the losers." [Ali 'Imran, 3:85].

Islam is nothing if not an embodiment of the belief in Tawhid.

9. Tawhid Prevents Man From Eternally Remaining In The Hellfire.

The Prophet Muhammad SAW stated in an authentic hadith:

'Whoever dies and has so much as mustard seed of faith in his heart shall enter Al-Jannah.'

B. Sources of Islamic 'Aqidah [Belief in Monotheism]

The Qur'an is a Divine Revelation which Allah SWT sent down through angel Gibriel to His Messenger Muhammad SAW and has been passed forth to us both in form and in content in an uninterrupted transmission. It is the last scripture to be revealed to mankind. As the actual word of Allah in its original form in the Arabic language it is the first and foremost source of Islamic 'Aqidah.

Allah SWT says:

"And we did not send any Messenger before you but we inspired him [saying] none has the right to be worshipped but Me [Allah] so worship Me." [Al-Anbiya', 21:25]

Hadith in Arabic has the general meaning of speech whether pertaining to religion or not. Then it took a special sense [Prophetic traditions], comprising all the Prophet Muhammad's SAW speech, deeds, or tacit decisions.

In this regard, the term Hadith and Sunnah are synonymous. The Prophet Muhammad SAW, being the fountain from which both the Qur'an and the Sunnah spring, was the best to explain what each and every person should believe about Allah.

The Prophet SAW stated about himself: 'I am the most knowledgeable of Allah amongst you and the most fearful of him.' And he also stated: 'Every child is born on Al-Fitrah [true faith of Islamic Monotheism] but his parents convert him to Judaism, Christianity or Magianism.'

©Islam web

See: The Categories Of Tawhid #7

The Categories of Tawhid #5

Description: Form of Syirik; 2nd. Syirik in al-Asma was-Sifat ; 3rd. Syirik in al- Ibadah.

Dr. Abu Bilal Philips

Syirik in this category includes both the common pagan practice of giving Allah the attributes of His creation as well as the act of giving created beings Allah's names and attributes.

A. Syirik by Humanization

Major Syirik represents the greatest act of rebellion against the Lord of the Universe, and is thus the ultimate sin. It is a sin so great that it virtually cancels out all good a person may do and guarantees its perpetrator eternal damnation in Hell. Consequently, false religion is based primarily on this form of Syirik. All man-made systems in one way or another invite their followers to the worship of creation. Christians are called upon to pray to a man, a Prophet of God named Jesus, whom they claim to have been God incarnate. Catholics among Christians pray to Mary as the "mother of God", to the angels like Michael who is honored on May 8 and September 29, Michael mass Day, as St. Michael, [91] as well as to human saints, whether real or fictitious.

Muslims whose acts of worship fall into this category of Syirik are those who pray to Prophet Muhammad (saws) or to mystics in the Sufi hierarchy of saints believing that they can answer their prayers, though Allah has clearly said in the Qur'an: Much emphasis has been placed on the evils of Syirk in 'Ibadah (worship) because it contradicts the very purpose of creation as expressed in Allah's statement:

"I have not created Jinn or mankind except for my worship."[90]

If man allows the love of anything or anyone to come between himself and Allah, then he has worshipped that thing. In this way, money can become one's god or even one's desires could become a god. The Prophet (saws) said, "The worshipper of the Dirham will always be miserable" [88] and Allah said in the Qur'an:

The Prophet SAW also told his companions, "None of you is a true believer until I become more beloved to him than his child, his father and the whole of mankind".85 Love of the Prophet SAW is not based on his humanity but on the divine origin of his message. Thus, like the love of Allah, it is also expressed by total obedience to his commands.

Allah said in the final revelation:

"Whoever obeys the Messenger has obeyed Allah,"[86]

Taaghut actually means anything which is worshipped along with Allah or instead of Allah. For example, love is a form of worship which, in its perfection, should only be directed to Allah. In Islam, the love of God is expressed by total obedience to Him. It is not the type of love which man naturally feels toward creation; towards parents, children, food, etc. To direct that type of love towards God is to lower Him to the level of His creation which is Syirik in al-Asma was-Sifat. Love which is worship is the total surrender of one's will to God. Consequently, Allah told the Prophet SAW to tell the believers: This form of Syirik occurs when any act of worship is directed to other than Allah. It represents the most obvious form of idolatry which the prophets were specifically sent by Allah to call the masses of mankind away from. This concept is supported by Allah's statement in the Qur'an:

"Surely we have sent to every nation a messenger saying, worship Allah and avoid Taaghut (false gods)"[83]

The theory also implies that mass and energy are eternal having no beginning or end since they are supposed to be uncreated and transform into each other. However, this attribute belongs only to Allah who alone is without beginning or end.

Darwin's theory of evolution is also an attempt to explain the evolution of life and its forms from lifeless matter without the intervention of God. One of the leading Darwinists of this century, Sir Aldous Huxley expressed this thought as follows:

"Darwinism removed the whole idea of God as the creator of organisms from the sphere of national discussion." [82]

Syirik In al-'Ibadah

In this category of Shirk, acts of worship are directed to other than God and the reward for worship is sought from the creation instead of the Creator. As in the case of the previous categories, Shirk in al-'Ibadah has two main aspects.

A. Ash-Syirik al-Akbar (Major Syirik)

This form of Syirik in al-Asma was-Sifat relates to cases where created beings or things are given or claim Allah's names or His attributes. For example, it was the practice of the ancient Arabs to worship idols whose names were derived from the names of Allah. Their main three idols were: al-Laat taken from Allah's name al-Elaah, al-'Uzza taken from al-'Azeez and al-Manaat taken from al-Mannan. During the Prophet Muhammad's era there was also a false prophet in a region of Arabia called Yamamah, who took the name Rahman which only belongs to Allah.

Among the Shi'ite sects is the Nusaireyah of Syria, who believe that the Prophet Muhammad's cousin and son-in-law, 'Ali ibn Abi Talib, was a manifestation of Allah and give him many of Allah's qualities. Among them is also the Ismai'ils also known as Agha Khan who considers their leader, the Agha Khan, to be God incarnate. Also included in this category is the Druze of Lebanon who believes that the Fatimid Caliph al-Hakim bi Amrillah was the last manifestation of Allah among mankind.

Claims of Sufis (Muslim mystics) like al-Hallaj that they have become one with God and as such exist as manifestations of the Creator within His creation may also be included in this aspect of Syirk in al-Asma was-sifaat. Modern-day spiritualists and mediums like Shirley Maclaine, J.Z. Knight, etc., often claim divinity for themselves as well as mankind in general. Einstein's Theory of Relativity (E = mc2, Energy is equal to mass times the square of the speed of light) taught in all schools is in fact an expression of Syirik in al-Asma was-Sifat. The theory states that energy can neither be created nor destroyed; it merely transforms into matter and vice versa. However, both matter and energy are created entities and they both will be destroyed as Allah clearly states:

"Allah is the creator of all things..."[ 80]

"Everything in (the world) will perish..."[81]

B. Syirik by Deification

In this aspect of Syirik in al-Asma was-Sifat, Allah is given the form and qualities of human beings and animals. Due to man's superiority over animals, the human form is more commonly used by idolaters to represent God in creation. Consequently, the image of the Creator is often painted, moulded or carved in the shape of human beings possessing the physical features of those who worship them. For example, Hindus and Buddhists worship countless idols in the likeness of Asian men and consider them manifestations of God in creation. Modern day Christian belief that Prophet Jesus was God incarnate; that the Creator became His creation is another good example of this type of Syirik. There have been many so-called great Christian painters like Michelangelo (d. 1565), who painted pictures of God as a naked old European man with long flowing white hair and beard on the ceiling of the Sistine Chapel in the Vatican. These pictures have in turn, been held by the Christian world in the highest of esteem.

"Say: If you love Allah, follow me and Allah will love you."[84]

And

"Say: Obey Allah and obey the Prophet..."[87]

"Have you not seen the one who takes his desires as his god?" [89]

"Say: Think to yourselves, if Allah's punishment came upon you or the Final Hour, would you then call on other than Allah? (Reply) if you are truthful."[92 ]

B. Ash-Shirik al-Asghar (Minor Syirik)

Mahmud ibn Lubaid reported, "Allah's messenger (saws) said: "The thing I fear for you the most is ash-Syirik al-Asghar (minor syirik)." The companions asked "Oh! Messenger of Allah, what is minor Syirik?" He replied "Ar-Riya' (showing off), for verily Allah will say on the Day of Resurrection when people are receiving their rewards, 'Go to those for whom you were showing off in the material world and see if you can find any reward from them.'" [93]Mahmud ibn Lubayd also said, "The Prophet SAW came out and announced, 'O people, beware of secret Syirik!' The people asked, 'O messenger of Allah, what is secret Syirik?' He replied, 'When a man gets up to pray and strives to beautify his prayer because people are looking at him; that is secret Syirik.'" [94]

Ar-Riya'

Riya' is the practise of performing any of the various forms of worship in order to be seen and praised by people. This sin destroys all the benefits that lie in righteous deeds and brings on the one who commits it a serious punishment. It is particularly dangerous, because it is natural for man to desire and enjoy the praise of his fellow men. Doing religious acts to impress people or in order to be praised by them is, therefore, an evil which deserves man's utmost caution. This danger is really significant to the believers whose goal is to make all of the acts of their lives religious acts dedicated to God. In fact, the likelihood that knowledgable true believers would commit ash-Syirik al-Akbar is small, since its pitfalls are so obvious. But, for the true believer like everyone else, the chance of committing Riya' is great because it is so hidden. It only involves the simple act of changing one's intention. The motivating forces behind it are also very strong, since it comes from man's inner nature. Ibn 'Abbas alluded to this reality when he said; "Syirik is more hidden than a black ant creeping on a black stone in the middle of a moonless night." [95]

Thus, great care has to be taken to ensure that one's intentions begin pure and remain pure whenever righteous deeds are being done. In order to ensure this, the saying of Allah's name is enjoined in Islam before all acts of importance. A series of Dua’s (informal prayers) have also been prescribed by the Prophet SAW before and after all natural habits like eating, drinking, sleeping, sex, and even going to the toilet, in order to turn these everyday habits into acts of worship and develop in Muslims a keen awareness of Allah. It is this awareness, called Taqwa, which ultimately insures that intentions remain pure.

The Prophet SAW also provided protection against the inevitable acts of Syirik by teaching certain specific prayers which may be said anytime. Abu Musa said, "One day Allah's messenger delivered a sermon saying 'O people fear Syirik for it is more hidden than the creeping of an ant.' Those whom Allah wished asked, 'And how do we avoid it when it is more hidden than the creeping of an ant, O Messenger of Allaah?' He replied, 'Say: Allaahumma Innaa na'udhu bika an nushrika bika shai'an na'lamuh, wa nastaghfiruka limaa laa na'lamuh (O Allah, we seek refuge in you from knowingly committing syirik with you and we ask your forgiveness for what we do not know about).'"[96]

Footnotes

80. Surah az-Zumar, 39:62.

81. Surah ar-Rahman, 55:26.

82. Quoted in Francis Hitching's, The Neck of the Giraffe, (New York: Ticknor and Fields, 1982), p.254 from Tax and Callender, 1960, vol.111, p.45.

83. Surah an-Nahl, 16:36.

84. Surah Ali-'Imran, 3:31.

85. Reported by Anas and collected by al-Bukhari (Sahih Bukhari (English- Arabic), vol.1, p.20, no.13) and Muslim (Sahih Muslim (English Trans.), vol.1, p.31, and no.71).

86. Surah an-Nisa, 4:80.

87. Surah Ali-'Imran, 3:32.

88. Reported by al-Bukhari (Sahih Bukhari, (English-Arabic), vol.8, p.296, no.443).

89. Surah al-Furqan, 25:43.

90 Surah adh-Dhariyat, 51:56.

91. William Halsey (ed.), Colliers Encyclopedia, (U.S.A: Crowell-Collier Educational Foundation; 1970, vol.16, p.110.

92. Surah al-An'aam, 6:40.

93. Reported by Ahmad. at-Tabarani and al-Baihaqi in az-Zuhd. See Taysir al-'Aziz al-Hamid, p.118.

94. Collected by Ibn Khuzaimah.

95. Reported by Ibn Abi Hatim and quoted in Taysir al-'Aziz al-Hamid, p. 587

96. Collected by Ahmad and at-Tabarani.

[MSA]

See: The Categories Of Tawhid #6

The Categories Of Tawhid #4

Description: Form of Syirik : 1st. Syirik Rabbubiyah

Dr. Billal Philips.

The study of Tawhid cannot be considered complete without a careful analysis of its opposite, Syirik. Some mention of Syirik has already been made in the previous chapter and examples of it have been given to illustrate how Tawhid may be obliterated. However, in this chapter of Syirik will be looked at as a separate topic whose grave importance Allah has attested to in the Qur'an:

"Surely Allah will not forgive the association of partners (Syirik) with Him, but He forgives (sins) less than that of whomever He wishes." [63]

The sin of Syirik denies the very purpose of man's creation, it is to God the gravest of sins; the unforgivable sin.

Syirik literally means partnership, sharing or associating, [64] but Islamically it refers to the act of assigning partners to Allah in whatever form it may take. The following analysis of Syirik is according to the three broad categories developed in the study of Tawhid. Hence, we will first look at the main ways in which Syirik can occur in the area of Rabbbubiyah (Lordship), then Asma was-Sifat (Divine Names and Attributes) and finally in 'Ibadah (Worship).

Syirik in Rabbubiyah

This category of Syirik refers to either the belief that others share Allaah's Lordship over creation as His equal or near equal, or to the belief that there exists no Lord over creation at all. Most religious systems fall into the first aspect of syirik in Rabbubiyah while it is the philosophers and their man-made philosophies that tend to fill the second aspect.

A. Syirik by Association

Beliefs which fall under this sub-category are ones in which a main God or Supreme Being over creation is recognized, however His dominion is shared by other lesser gods, spirits, mortals, heavenly bodies or earthly objects. Such belief systems are commonly referred to by theologians and philosophers as either monotheistic (having one God) or polytheistic (having more than one God). According to Islam, all of these systems are polytheistic and many represent various degrees in the degeneration of divinely revealed religious systems all of which were originally based on Tawhid.

Within Hinduism, the Supreme Being Brahman is conceived as indwelling, all-pervading, unchangeable and eternal, the abstract impersonal Absolute, in which all things have their origin and end. While the god Brahma is the personified creator of the universe who forms a trinity with the preserver god, Vishnu and the destroyer god, Shiva. [65] Thus, Syirik in Rabbubiyah is expressed in Hinduism by the delegation of God's creative, destructive and preservative powers to other gods.

Christian belief states that the one God reveals himself in the three persons of Father, Son (Jesus Christ) and Holy Spirit. These three persons are nevertheless regarded as a unity, sharing one 'substance'.[66] Prophet Jesus is elevated to divinity, sits on the right hand of God and judges the world. The Holy Spirit, who in the Hebrew Bible is the means by which God exercises his creative power, in Christian thought becomes a part of the God-head. Paul made the Holy Spirit the alter ego of Christ, the guide and help of Christians, first manifesting itself on the day of Penecost.[67] Consequently, Syirik in Rabbubiyah occurs in the Christian belief that Jesus and the Holy Spirit are God's partners in all of His dominion, in their belief that Jesus alone pronounces judgement on the world and in their belief that Christians are helped and guided by the Holy Spirit.

Zoroastrians (Parsis) conceive of God, Ahura Mazda, as being the creator of all that is good, and is alone worthy of absolute worship. Fire is one of the seven creations of Ahura Mazda and is considered his son or representative. But they also commit Syirik in Rabbubiyah by conceiving of evil, violence and death as being the creation of another god called Angra Mainyu whom they represent by the symbol darkness. [68] Hence, God's sovereignty over all creation (i.e. His Rabbubiyah) is shared with an evil spirit elevated to the level of an opposing god due to man's desire to not attribute evil to God.

In the Yoruba religion, followed by over 10 million people in West Africa (mainly Nigeria), there is one supreme God, Olorius (Lord of Heaven) or Olodumare. Nevertheless, modern Yoruba religion is characterized by a multitude of Orisha worship, so that Yoruba religion appears as strict polytheism.[69] Consequently, Yoruba’s commit Shirik in Rabbubeyah by turning over all of God's functions to minor gods and spirits.

The Zulus of South Africa believe in one God, Unkulunkulu, meaning the ancient, the first, the most revered one. The principal specific titles for God are; Nkosi yaphezulu (Lord-of-the-Sky) and uMvelingqanqi (the first to appear). Their Supreme Being is represented as a male, who, along with the earth female, bring forth the human world. Thunder and Lightening are in Zulu religion acts of God, whereas sickness and other troubles in life may be caused by the ancestors, the "Idlozi" or "abaphansi" (those under the earth). The ancestors also protect the living, ask for food, are pleased with ritual and sacrifice, punish neglect and take possession of fortune tellers (inyanga).[70] Thus, Syirik in Rabbubeyah takes place in the Zulu religion not only in their concept of the creation of the human world but also their attribution of good and evil in human life to the work of ancestral spirits.

Among some Muslim people, Syirik in Rabbubiyah is manifested in their belief that the souls of saints and other righteous humans can affect the affairs of this world, even after their deaths. Their souls, it is believed, can fulfill one's needs, remove calamities and aid whoever calls on them. Therefore, grave worshippers assign to human souls the divine ability to cause events in this life which in fact only Allah can cause.

Common among many Sufis (Muslim mystics) is the belief in "Rijal al-Ghaib"[71], chief of whom occupies the station called "Qutub" from which the affairs of this world are governed.[72]

B. Syirik by Negation

This sub-category represents the various philosophies and ideologies which deny the existence of God either explicitly or implicitly. That is, in some cases God's non-existence is stated (Atheism), while in other cases His existence is claimed, but the way in which He is conceived actually denies His existence (Pantheism).

There are a few ancient religious "systems" in which God does not exist, foremost among them is the system attributed to Gautama Buddha. Buddhism, a reformist movement in Hinduism opposed to the caste system, was founded in the 6th century BC during the same period as Jainism. During the 3rd century BC it became the state religion. Eventually it was assimilated by Hinduism, Buddha himself becoming one of the Avatars (incarnations of God). It disappeared from India but became dominant in China and other Eastern nations. Hinayana Buddhism (400-250 BC), the earlier and stricter of the two interpretations of Buddhism which arose after Gautama Buddha's death, makes it clear that there is no God; hence the burden of salvation belongs to the individual alone.[73] Thus, this ancient strain of Buddhism could be classified as an example of Shirk in Rabbubiyah wherein God's existence is explicitly denied.

Similarly in the teachings of Jainism as systematized by Vardhamana, there is no God, but liberated souls achieve something of this status, having immortality and omniscience; and the religious community treats the liberated ones as though they were divine, building temples to them and venerating their images.[74]

Another ancient example is that of the Pharaoh of Prophet Moses' time. Allah mentioned in the Qur'an that he negated the existence of God and claimed to Moses and the people of Egypt that he, Pharaoh, was the only true lord of all creation. Allah quoted him as saying to Moses, "If you chose a god besides me, I will surely imprison you"75 and to the people, "He proclaimed, 'I am your Lord, the Most High'" [76]

In the nineteenth and twentieth centuries a number of European philosophers asserted the non-existence of God in what became know as the "death of God philosophy". The German philosopher Philipp Mainlander (1841-1876) in his principal writing, The Philosophy of Redemption, 1876, states that the world begins with the death of God, since God is a principle of unity shattered in the plurality of the world and a principle of joy denied in the law of suffering which dominates the worid. [77] In Prussia Friedrich Nietzsche (1844-1900) supported the idea of the "death of God" proposing that God was nothing more than a projection of man's uneasy conscience and that man was the bridge to the Superman. [78] Jean Paul Sartre, a French philosopher of the twentieth century also echoed the "death of God" thought. He claimed that God could not exist because He was a contradiction in terms. The idea of God, according to him, is a projection which man must make being what he is.[79]

Darwin's (d. 1882) proposal that man was merely a glorified ape was widely adopted in the theories of social scientists and philosophers of the nineteenth century as it provided a "scientific" basis for the non-existence of God. According to them religion evolved from animism to monotheism along with man's supposed social evolution from an independent individual to a national state and his physical evolution from ape to man.

They attempt to escape the questions surrounding creation by claiming that there was none and by attributing Allaah's attribute of being without beginning and end to matter which He has created. Present day holders of this belief are the followers of Karl Marx, communists and scientific socialists, who claim that the origin of everything in existence is matter in motion. They further claim that God is a figment of man's imagination created by the ruling classes to justify their hereditary rule and divert the attention of the oppressed masses from the realities in which they live.

An example of this form of Syirik among some Muslims is that of many Sufis like Ibn 'Arabi who claim that only Allah exists (All is Allah, and Allah is all). They deny the separate existence of Allah and thereby in fact deny His existence. This idea was also expressed in the 17th century by the Dutch Jewish philosopher, Baruch Spinoza, who claimed that God is the total of all parts of the universe including man.
_______________________________________________________________________________________________________
Footnotes

63. Surah an-Nisaa, 4:48.
64. The Hans Wehr Dictionary of Modern Written Arabic, p.468.
65. W.L. Reese, Dictionary of Philosophy and Religion, (New Jersey: Humanities Press, 1980), pp.66-67 and 58.6-7. See also John Hinnells, Dictionary of Religions (England: Penguin Books, 1984) pp.67-8.
66. Dictionary of Religions, p.337.
67. Dictionary of Philosophy and Religion, p.231.
68. Dictionary of Religions, pp.361-2.
69. Dictionary of Religions, p.358.
70. Ibid. p. 363.
71. Literally, "men of the unseen world". The world is supposed to endure due to the intercessions of a hierarchy of "averting" Saints whose number are fixed, the place of one who dies being immediately filled. (Shorter Encyclopedia of Islam, p.582).
72. Shorter Encyclopedia of Islam, pp.55.
73.Dictionary of Philosophy and Religion, p.72.
74. Dictionaries of Philosophy and Religion, pp. 262-3
75. Surah ash-Shuraa, 26:29.
76. Surah an-Naazi'aat, 79:24.
77. Dictionary of Philosophy and Religion, p.327.
78. Ibid. p.391.
79. Dictionary of Philosophy and Religion, pp.508-9

®MSA.

See: The Categories of Tawhid#5

The Categories of Tawhid#3

Dr. Billal Philips

Tawhid al-'Ebadah [Maintaining the Unity of Worship]

In spite of the wide implications of the first two categories of Tawhid, firm belief in them alone is not sufficient to fulfill the Islamic requirements of Tawhid. Tawhid ar-Rabbubiyah and Tawhid al-Asma was-Sifat must be accompanied by their complement, Tawhid al-'Ebadah, in order for Tawhid to be considered complete according to Islaam. This point is substantiated by the fact that Allah Himself has related in clear terms that the Mushrikun (idolators) of the Prophet's time confirmed many aspects of the first two forms of Tawhid.

In the Qur'an Allah tells the Prophet (saws) to say to the pagans:

"Say: 'Who is it that gives you all sustenance from the sky and earth, governs sight and hearing, brings forth life from dead (matter) and death from the living, and plans the affairs of man?' They will all say 'Allah'."[35]

"If you asked them who created them, they would surely say, 'Allah' "[36]

"If you asked them who brings down water from the sky and with it brings the earth to life after its death? They will most certainly say, 'Allah'."[37 ]

The pagan Makkans all knew that Allah was their creator, sustainer, their Lord and Master yet that knowledge did not make them Muslims according to God. In fact, Allah said:

"Most of them do not believe in Allah except while joining partners to Him." [38]

Mujahid's [39] commentary on this verse was as follows: "Their belief in Allah represented by their statement, 'Allah created us, provides for us and takes our lives', did not stop them from worshipping other gods along with Allah."[40] From the previously mentioned verses, it is clear that the Kuffar (disbelievers) knew of Allah's sovereignty, dominion and power. In fact, they used to faithfully devote various types of worship to Him like Hajj, charity, animal sacrifices, vows and even prayers in times of dire necessity and calamity. They even used to claim that they were following the religion of Abraham. Because of that claim, Allah revealed the verse:

"Abraham was not a Jew nor was he a Christian, but (he) was a true Muslim and not among those who joined partners with Allah." [41]

Some pagan Makkans even believed in the Resurrection and the Judgement and others in predestination (Qadar). Ample evidence of their belief can be found in pre-Islamic poetry. For example, the poet Zuhair was reported to have said:

"It is delayed, placed in a book and saved for the Day of Judgement or hastened and avenged."

'Antarah was quoted as saying:

"O 'Ebil to where will you run from death, if my Lord in the sky has destined it?" [42 ]

In spite of the Makkans' confessions of Tawheed and their knowledge of Allah, Allah classified them as disbelievers (Kuffaar) and pagans (Mushrikun) simply because they worshipped other gods along with their worship of Allah.

Consequently, the most important aspect of Tawhid is that of Tawhid al-'Ebadah, maintaining the unity of Allah's worship. All forms of worship must be directed only to Allah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God. Allah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the message brought by all the prophets. Allah says:

"I did not create the Jinn and Mankind except for My worship."[43]

"Verily, We have sent to every nation a messenger (saying), 'Worship Allah and avoid false gods'."[44]

Understanding the purpose of creation in a complete sense is beyond man's innate abilities. Man is a finite created being and can not reasonably hope to fully comprehend the actions of the infinite Creator. Hence, God made it a part of man's nature to worship Him, and He sent prophets and books of divine revelation to clarify the aspect of the purpose of creation which was within man's mental ability to grasp.

That purpose is, as was previously mentioned: the worship of God ('Ebadah) and the main message of the prophets were to worship God alone, Tawhid al-'Ebadah. Consequently, the gravest sin is Shirik, the worship of others instead of Allah or along with Allah. In Surah al-Fatihah, which every Muslim is required to recite in his or her prayers at least seventeen times daily, verse four reads, "You alone do we worship and from You alone do we seek help". A clear statement that all forms of worship should only be directed to the One who can respond, Allah. The Prophet Muhammad SAW confirmed the concept of unity of worship saying, "If you ask in prayer ask only Allah, and if you seek help, seek it only from Allah."[45] The absence of any need for intercession is further emphasized by the many verses indicating His closeness to man. For example:

"When My servants ask you (O Muhammad) about Me (tell them), 'Verily I am close (to them), I listen to the prayer of every one who calls on Me. So let them respond to Me and believe In Me in order that they may he guided aright."[46]

"It is We who created man and We know what his soul whispers to him, for We are nearer to him than his jugular vein."[47]

The confirmation of Tawhid al-'Ebadah conversely necessitates the denial of all forms of intercession or association of partners with Allah. If someone prays to the dead seeking their influence on the lives of the living or the souls of those who have passed away, they have associated a partner with Allah, because worship is being shared between Allah and His creation. The Prophet Muhammad SAW said, in no uncertain terms, "Prayer (du'a) is worship."[48] And, Allah, Most Great and Glorious, said:

'Do not worship besides Allah that which can not help or harm you." [49]

"Those on whom you call besides Allah are only slaves like yourselves."[50]

If someone prays to the Prophet SAW, to so-called saints, Jinns or angels asking for help or asking them to request help from Allah for them, they have also committed Syirik. The concept of "Ghaus-i-Azam" (al-Ghawth al-A'd Ham), a title given by the ignorant to 'Abdul-Qadir al-Jailani,[51] is also an expression of Syirik in this form of Tawhid. The title literally means "the greatest source of rescue; the one most able to save someone from danger" and such a description only belongs to Allah. When misfortune occurs, some people call on 'Abdul-Qadir by this title seeking his aid and protection even though Allah has already said:

If Allah allows harm to befall you none can. remove it except Him." [52 ]

According to the Qur'aan, when the Makkans were questioned about directing their prayers to their idols, they answered,

"We only worship them so that they may bring us closer to Allah."[53]

The idols were only used as intermediaries yet Allah called them pagans for their practice. Those among Muslims who insist on praying to other than Allah would do well to reflect on this fact.

Christians, influenced by the teachings of Saul from Tarsus (later called Paul), deified Prophet Jesus and directed their prayer to him and his mother. The Catholics among Christians have saints for every occasion to whom they direct their prayers in the belief that these saints can directly influence the affairs of this world. The Catholics also use their priests as intercessors between themselves and Allah in the mistaken belief that the priests are closer to Allah due to their celibacy and piety, and thus more likely to be listened to by Allah.

Most Shi'ite sects have devoted certain days of the week and hours of the day for prayer to 'Ali, Fatimah, Hasan and Husain [54] due to their distorted belief in intercession.

Worship ('Ebadah) in the Islamic view, includes more than just fasting, paying Zakah, Hajj and animal sacrifices. It includes emotions like love, trust, and fear, all of which have degrees which should only be directed to God. Allah has addressed these emotions and warned against excesses in them as follows:

"There are among men those who take (for worship) others besides Allah as equals to Him. They love them as they should only love Allah. But those who believe have a much greater love of Allaah..." [55]

Will you not fight people who broke their oaths, plotted to expel the messenger and were the first to (attack) you? Do you fear them? Allah has more right to be feared if you are truly believers."[56]

"Put your trust in Allah if you are truly believers." [57]

Since the term 'Ebadah means total obedience and Allah is considered the ultimate Lawgiver, the implementation of secular legal systems not based on divine law (Syari'ah) is an act of disbelief in the divine law and belief in the correctness of such systems, such a belief constitutes a form of worshipping other than Allah (Syirik). Allah said in the Qur'an:

"Those who do not rule by what Allah has revealed are disbelievers (Kafirun).”[58]

On one occasion, the Prophet's companion 'Adi ibn Hatim, who was a convert from Christianity, heard the Prophet (saws) recite the Qur'anic verse, "They have taken their rabbis and monks as lords besides Allaah,"[59] so he said: 'Surely we did not worship them,' The Prophet SAW turned to him and said 'Did they not make forbidden (Haram) what Allah had made allowable (Halal) [60] , and you all made it Haram, and did they not make Halal what Allah made Haram [61] and you all made it Halal?' He replied, 'We certainly did.' The Prophet (saws) then said, 'That was how you worshipped them'."[62 ]

Hence, a significant parts of Tawhid al-'Ebadah involves the implementation of Syari'ah, especially in lands where Muslims form the majority of the population. Divine law has to be re-introduced in the many so-called Muslim countries where governments now rule according to imported capitalist or communist constitutions, and Islamic law is either totally extinct or relegated to a few areas of minor importance.

Likewise, Muslim countries, where Islamic law is on the books but secular laws are in force, have also to be brought in line with the Shari'ah as it pertains to all aspects of life. The acceptance of non-Islamic rule in place of Syari'ah in Muslim lands is Syirik and an act of Kufur. Those in a position to change it must do so, while those unable to do so must speak out against the rule of Kufur and call for the implementation of Syari'ah. If even this becomes impossible, un-Islamic government must be sincerely hated and despised for the pleasure of God and the upholding of Tawhid.

Footnotes.

34 (Sunan Abu Dawud, (English Trans.), vol.3, pp. 1385-86, no.4957).
35 Surah Yunus 10:31.
36 Surah az-Zukhruf, 43:87.
37 Surah al-'Ankaboot, 29:63.
38 Surah Yoosuf, 12:106.
39 Mujahid ibn Jubair al-Makkee (642-722) was Ibn 'Abbas' most outstanding student. The narrations of his Tafsir (commentary) of the Qur'an has been compiled by 'Abdur-Rahman at-Tahir and published in two volumes under the title, Tafsir Mujahid, (Islamabad: Majma' al-Buhuth).
40 Collected by Ibn Jareer at-Tabaree.
41 Surah Aal'Imraan, 3:67.
42 Quoted in Sulaimaan ibn 'Abdul-Wahhab's Tayseer al-'Aziz al-Hamid, (Beirut: al-Maktab al-Islami, 2nd., 1970), p.34.
43 Surah adh-Dhariyiat, 51:56.
44 Surah an-Nahl, 16:36.
45 Reported by Ibn 'Abbas and collected by at-Tirmidzi. See An-Nawawi's Forty Hadith, (English Trans.), p.68.
46 Surah al-Baqarah, 2:186.
47 Surah Qaaf, 50:16.
48 Sunan Abu Dawud, vol.1, p.387, no.1474.
49 Surah al-Anbiya, 21:66.
50 Surah al-A'raaf, 7:194.
51 Abdul-Qadir (1077-1166) was a principal of a school of Hanbalite Law and a Ribaat (monastery) in Baghdad. His Sermons (collected in al-Fat-h ar-Rabbaane, Cairo 1302) were strictly orthodox with some, mystic interpretations of the Qur'an. Ibn 'Arabee (born 1165) declared him the Qutb of his time and stated that he had a rank which placed him above all beings except God. 'Ali ibn Yusuf ash-Shattanawfi (d. 1314 CE) wrote a book called Bahjat al-Asrar (Cairo, 1304) in which he attributed many miracles to 'Abdul-Qadir. The Qadiriyah Sufi order is named after him and its spiritual exercises and regulations traced back to him. (Shorter Encyclopedia of Islam, pp.5-7 and 202-205).
52 Surah al-An'aam, 6:17.
53 Surah az-Zumar, 39:3.
54 Fatimah was the Prophet Muhammad's youngest daughter who married the Prophet's cousin 'Ali ibn Abi Talib, and Hasan and Husain were their sons.
55 Surah al-Baqarah, 2:165.
56 Surah at-Tawbah 9:13.
57 Surah al-Ma'idah, 5:23.
58 Surah al-Ma'idah, 5:44.
59 Surah at-Tawbah, 9:31.
60 Christian clergy made Haram the marrying of more than one wife and the marrying of first cousins. Roman Catholicism forbade priests from marrying and forbade divorce in general.
61 The Christian Church made Halal the consumption of pork, blood and alcohol. Some of them also made allowable painting and statues depicting God as a man.
62 At-Tirmidzi.

®MSA

See: The Categories of Tawhid#4

The Categories of Tawhid#2

Dr. Billal Philips

Tawhid al-Asma was-Sifat (Maintaining the Unity of Allah's Names and Attributes).

This category of Tawhid has five main aspects.

1. For the unity of Allah's names and attributes to be maintained in the first aspect, Allah must be referred to according to how He and His Prophet (saws) have described Him without explaining away His names and attributes by giving them meanings other than their obvious meanings. For example, Allah in the Qur'aan says He gets angry with the disbelievers and the hypocrites. He says: "That He may punish the hypocrites, men and women, and the pagans’ men and women, who have an evil opinion of Allah. A circle of evil is around them; Allah is angry with them, curses them and has prepared for them an evil end." [21]

Thus, anger is one of God's attributes. It is incorrect to say that His anger must mean His punishment since anger is a sign of weakness in man and, as such, not befitting of Allah. What Allah has stated should be accepted with the qualification that His anger is not like human anger, based on Allah's statement, "There is nothing like him". [22] The process of so-called "rational" interpretation when taken to its logical conclusion results in the denial of God's very existence. For, Allah describes Himself as living and man lives, therefore, according to the rationalist argument; God is neither living nor existing. The fact is that the similarity between God's attributes and those of mankind is only in name and not in degree. When attributes are used in reference to God, they are to be taken in the absolute sense, free from human deficiencies.

2. The second aspect of Tawhid al-Asma was-Sifat involves referring to Allah as He has referred to Himself without giving Him any new names or attributes. For example, Allah may not be given the name al-Ghadib (the Angry one), in spite of the fact that He has said that He gets angry, because neither Allah nor His messenger has used this name. This may seem to be a very fine point, but it must be maintained in order to prevent the false description of God. That is, finite man is in no position to define the infinite Lord of creation.

3. In the third aspect of Tawhid al-Asma was-Sifaat Allah is referred to without giving Him the attributes of His creation. For example, it is claimed in the Bible and Torah that Allah spent the first six days creating the universe then slept on the seventh. [23] For this reason, Jews and Christians take either Saturday or Sunday as a day of rest in which work is looked at as a sin. Such a claim assigns to God the attributes of His creation. It is man who tires after heavy work and needs sleep to recuperate. [24] Elsewhere in the Bible and Torah, God is portrayed as repenting for His bad thoughts in the same way that humans do when they realize their errors. [25] Similarly the claim that God is a spirit or has a spirit completely ruins this area of Tawhid. Allah does not refer to Himself as a spirit anywhere in the Qur'an nor does His Prophet (saws) express anything of that nature in Hadith. In fact, Allah refers to the spirit as part of His creation. [26]

The key principle which should be followed when dealing with Allah's attributes is the Qur'anic formula, "There is nothing like Him and He is hearer and seer of all." [27]

The attributes of hearing and seeing are among human attributes, but when they are attributed to The Divine Being they are without comparison in their perfection. However, when these attributes are associated with men they necessitate ear and eye apparatuses which can not be attributed to God. What man knows about the Creator is only what little He has revealed to him through His prophets. Therefore, man is obliged to stay within these narrow limits. When man gives free rein to his intellect in describing God, he is liable to fall into errors by assigning to Allaah the attributes of His creation.

In their love of pictorial representations, Christians have painted, carved and molded innumerable human likenesses and called them images of God. These have served to pave the way for the acceptance of Jesus' divinity among the masses. Once they accepted the conception of the Creator as being like a human being, accepting Jesus as God presented no real problem.

4. The fourth aspect of Tawhid al-Asma was-Sifat requires that man not be given the attributes of Allah. For example, in the New Testament Paul takes the figure of Melchizedek, king of Salem, from the Torah (Genesis 14:18-20) and gives both him and Jesus the divine attribute of having no beginning or end,"1. For this Melchizedek, king of Salem, priest of the highest God, met Abraham returning from the slaughter of the kings and blessed him, 2. and to him Abraham apportioned a tenth part of everything. He is first, by translation of his name, king of righteousness, and then he is also king of Salem, that is, king of peace.3. He is without father or mother or genealogy, and has neither beginning of days nor end of life, but resembling the son of God he continues a priest forever." [28]"4. So also Christ did not exalt himself to be made a high priest, but was appointed by him who said to him, 'Thou art my son, today I have begotten thee'; 5. as he says also in another place, 'Thou art a priest for ever, after the order of Melchizedek'. [29]

Most Shi'ite sects (with the exception of the Zaidites of Yemen) have given their "Imams" divine attributes of absolute infallibility, [30] knowledge of the past, the future and the unseen, the ability to change destiny [31] and control over the atoms of creation. [32] In so doing they set up rivals who share God's unique attributes and who, in fact, become gods besides Allah.

5. Maintaining the unity of Allah's names also means that Allah's names in the definite form cannot be given to His creation unless preceded by the prefix 'Abd meaning "slave of" or "servant of'. Many of the Divine names in their indefinite form like Ra'uuf and Rahiim are allowable names for men because Allah has used some of them in their indefinite forms to refer to the Prophet (saws):

"A messenger has come to you from among yourselves to whom anything which burdens you is grievous. He is full of concern for you and is full of pity (Ra'uf) and full of mercy (Rahim)". [33]

But ar-Ra'uuf (the One Most Full of Pity) and ar-Rahim (the Most Merciful) can only be used to refer to men if they are preceded by 'Abd as in 'Abdur-Ra'uf or 'Abdur-Rahim, since in the definite form they represent a level of perfection which only belongs to God. Similarly, names like 'Abdur-Rasul (slave of the messenger), 'Abdun-Nabee (slave of the Prophet), 'Abdul-Husayn (slave of Husayn), etc., where people name themselves slaves to other than Allaah are also forbidden. Based on this principle, the Prophet (saws) forbade Muslims from referring to those put under their charge as 'Abdee (my slave) or Amatee (my slave girl). [34]

Footnotes

[21] Surah al-Fat-h 48:6.

[22] Surah ash-Shura 42:11.

23 Genesis 2:2, "And on the seventh day God finished his work which he had done, and he rested on the seventh day from all his work which he had done." (Holy Bible, Revised Standard Version (Nelson, 1951), p.2).

[24] In contrast Allah says explicitly in the Qur'aan, "No tiredness overcomes Him nor sleeps..." (Surah al-Baqarah 2:255).

[25] Exodus 32:14, "And the Lord repented of the evil which he thought to do to his people." (Holy Bible, Revised Standard Version),

[26] Allah clearly states that in the following verse: "They ask you (Muhammad) about the spirit. Tell (them) that the spirit (exists) by my Lord's command" (Soorah al-Israa 17:85).

[27] Surah ash-Shura 42-11.

[28] Hebrews 7:1-3, (Holy Bible, Revised Standard Version).

[29] Hebrews, 5:5-6, (Holy Bible, Revised Standard Version

[30] Muhammad Rida al-Muzaffar states in his book Faith of Shi'a Islam, (U.S.A.: Muhammadi Trust of Great Britain and Northern Ireland, 2nd ed. 1983): "We believe that, like the prophet, an Imam must be Infallible, that is to say incapable of making errors or doing wrong, either Inwardly or outwardly, from his birth to his death, either intentionally or unintentionally, because the Imams are the preservers of Islam and it is under their protection." (p.32). See also Islam, (Teheran: A Group of Muslim Brothers, 1973), p.35, by Sayed Saeed Akhtar Rizvi.

[31] AI-Muzaffar further states: "We maintain that the powers of the Imams to receive inspiration has reached the highest degree of excellence, and we say that it is a Divinely - given power. By this means the Imam is able to understand information about anything, anywhere, and at any time, and he understands by means of this Divinely - given power at once, without recourse to methodological reasoning or guidance from a teacher.

[32] Al-Khomeini states: "Certainly the Imam has a dignified station, a lofty rank, a creational caliphate, and sovereignty and mastery over all atoms of creation." (Ayatullah Musavi al-Khomeini, al-Hukumah al-Islaameeyah, (Beirut: at-Tali'ah Press; Arabic ed., 1979), p.52).

[33] Surah at-Tawbah 9:128.

[34] (Sunan Abu Dawud, (English Trans.), vol.3, pp. 1385-86, no.4957).

®MSA

See: The Categories of Tawhid #3

The Categories of Tawhid #1

Dr. Billal Philips

Literally Tawhid means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate.[1] However, when the term Tawhid is used in reference to Allah (i.e. Tawhidullah[2]), it means the realizing and maintaining of Allah's unity in all of man's actions which directly or indirectly relate to Him.

It is the belief that Allah is One, without partner in His dominion and His actions (Rabbubiyah), One without similitude in His essence and attributes (Asma-wa-Sifat), and One without rival in His divinity and in worship (Uluhiyah or 'Ibadah).

These three aspects form the basis for the categories into which the science of Tawhid has been traditionally divided.The three overlap and are inseparable to such a degree that whoever omits any one aspect has failed to complete the requirements of Tawhid.

The omission of any of the above mentioned aspects of Tawhid is referred to as "Syirik" (lit. sharing, associating); the association of partners with Allah, which, in Islamic terms, is in fact idolatry.


The three Categories of Tawhid are commonly referred to by the following titles.

1. Tawhid ar-Rabbubiyah (lit. "Maintaining the Unity of Lordship")

2. Tawhid al-Asma-was-Sifat (lit. "Maintaining the Unity of Allah's Names and Attributes")

3. Tawhid al-'Ibadah (lit. "Maintaining the Unity of Allah's Worship") [3]

The division of Tawhid into its components was not done by the Prophet SAW nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. However, the foundations of the components are all implied in the verses of the Qur'an and in the explanatory statements of the Prophet SAW and his companions, as will became evident to the reader when each category is dealt with in more detail later in this chapter.

The necessity for this analytical approach to the principle of Tawhid arose after Islam spread into Egypt, Byzantium, Persia and India and absorbed the cultures of these regions. It is only natural to expect that when the peoples of these lands entered the fold of Islam, they would carry with them some of the remnants of their former beliefs. When some of these new converts began to express in writings and discussions, their various philosophical concepts of God, confusion arose in which the pure and simple Unitarian belief of Islam became threatened.

There were also others who had outwardly accepted Islam but secretly worked to destroy the religion from within, due to their inability to oppose it militarily. This group began to actively propagate distorted ideas about Allah among the masses in order to tear down the first pillar of Iman (faith) and with it Islam itself.

According to Muslim historians, the first Muslim to express the position of man's free-will and the absence of destiny (Qadar) was an Iraqi convert from Christianity by the name of Sausan. Sausan later reverted to Christianity but not before infecting his student, Ma'bad ibn Khalid al-Juhanee from Basrah. Ma'bad spread the teachings of his master until he was caught and executed by the Umayyad Caliph, 'Abdul-Malik ibn Marwaan (685-705), in the year 700 CE. [4]

The younger Sahabah (companions of the Prophet SAW) who were alive during this period, like 'Abdullah ibn 'Umar (d. 694 CE) and 'Abdullah in Abee Awfaa (d. 705CE), advised the people not to greet those who denied destiny nor make funeral prayers for those of them who died. That is, they considered them to be disbelievers. [5]

However, Christian philosophical arguments for free-will continued to find new supporters. Ghailan ibn Muslim from Damascus studied under Ma'bad and championed the cause of free-will until he was brought before Caliph 'Umar ibn 'Abdul-'Aziz (717-720CE). He recanted his beliefs publicly, however, [and] on the caliph's death, he resumed teaching free-will. The following caliph, Hisham ibn 'Abdul-Malik (724-743CE), had him arrested, tried and executed.[6]

Another prominent figure in this controversy was al-Ja'd ibn Dirham, who not only supported the philosophy of free-will, but also attempted to re-interpret the Qur'anic verses containing descriptions of Allaah's qualities according to neo-platonic philosophy. Al-Ja'd was at one point a tutor for the Umayyad prince, Marwaan ibn Muhammad, who later became the fourteenth caliph (744-750CE). During his lectures in Damascus, he openly denied some of Allah's attributes, like seeing, hearing etc., until the Umayyad governor expelled him. [7] He then fled to Kufah, where he continued to propound his ideas and gather followers until his heretical opinions became widely publicized and the Umaiyad governor, Khalid ibn Abdillah, had him publicly executed in 736 CE. However, his main disciple, Jahm ibn Safwaan, continued to defend his master's doctrines in philosophical circles in Tirmiz and Balakh, when his heresies became widespread, he was executed by the Umaiyad governor, Nasir ibn Saiyar, in 743CE. [8]

The early caliphs and their governors were closer to Islamic principles and the consciousness of the masses was higher due to the presence of the Prophet's companions and their students. Hence, the demand for the elimination of open heretics received immediate response from the rulers. In contrast, the later Umaiyad caliphs were more corrupt and as such cared little about such religious issues. The masses were also less Islamically conscious and thus were more susceptible to deviant ideas.

As greater numbers of people entered Islam, and the learning of an increasing number of conquered nations was absorbed, the execution of apostates was no longer used to stem the rising tide of heresy. The task of opposing the tide of heresy fell on the shoulders of the Muslim scholars of this period who rose to meet the challenge intellectually. They systematically opposed the various alien philosophies and creeds by categorizing them and countering them with principles deduced from the Qur'an and the Sunnah. It was out of this defense that the science of Tawhid emerged with its precisely defined categories and components.

This process of specialization occurred simultaneously in all of the other areas of Islamic knowledge as it has done in the various secular sciences of today. Therefore, as the categories of Tawhid are studied separately and in more depth, it must not be forgotten that they are all a part of an organic whole which is itself the foundation of a greater whole, Islam itself.

Tawhid ar-Rabbubiyah (Maintaining the Unity of Lordship)

This category is based on the fundamental concept that Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is Rabbubiyah which is derived from the root "Rabb" (Lord).

According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad SAW used to often repeat the exclamatory phrase "La hawla wa laa quwwata illaa billah" (There is no movement nor power except by Allah's will).

The basis for the Rabbubiyah concept can be found in many Qur'anic verses. For example, Allah says:

"Allah created all things and He Is the agent on which all things depend." [9]

"And Allah created you all and whatever you do." [10]

"It was not you who threw, when you threw, but it was Allah who threw." [11]

"And no calamity strikes except by Allah's permission." [12]

The Prophet SAw further elaborated on this concept saying:

"Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you whom Allah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allah had already written to happen to you" [13]

Thus, what man conceives as good fortune and misfortune are merely events predestined by Allah as part of the tests of this life. The incidents follow patterns set only by Allah.

Allah has said in the Qur'an:

"O Believers! Surely there is in your wives and children an enemy for you, so beware of them." [14] terrible events of life there lies test as is mentioned in the verse, "Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient." [15]

Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge.

"Perhaps you may dislike something which is really good for you or like something bad for you, but Allah knows (what is best for you), and you do not." [16]

Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". Apparent "good fortune" and "misfortune" are both from Allah and can not be caused by good-luck charms such as rabbit's feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc.

In fact, the belief in charms and omens is a manifestation of the grave sin of Syirik (association) in this form of Tawhid. 'Uqbah, one of the companions of the Prophet SAW, reported that once a group of men approached Allah's messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, "Verily, he is wearing an amulet" [17] The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it then made the oath. The Prophet SAW then said, "Whoever wears an amulet has committed Syirik." [18]

As for using the Qur'an like a charm or amulet by wearing or carrying Qur'anic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet SAW nor his Companions used the Qur'an in this fashion, and the Prophet SAW said, "Whoever innovates in Islam something which does not belong to it will have it rejected."19 It is true that the Qur'anic chapters, an-Naas and al-Falaq, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet SAW demonstrated the proper method by which they should be used. On an occasion when a spell had been cast on him, he told 'Ali ibn Abu Talib to recite the two chapters verse by verse and when he became ill he used to recite them on himself.20 He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.

Footnotes

1. J.M. Cowan, The Hans Wehr Dictionary of Modern Written Arabic, (Spoken Language Services Inc., New York, 3rd. ed., 1976), p.1055.
2. The word Tawheed does not actually occur in either the Qur'aan or in the statements (Hadeeths) of the Prophet (~). However, when the Prophet (~) sent Mu'aadh ibn Jabal as governor of Yemen in 9AH, he told him, "You will be going to Christians and Jews (ahl al-Kitaab), so the first thing you should invite them to is the assertion of the oneness of Allah (Yuwahhidu Allah)." (Narrated by Ibn 'Abbas and collected by al-Bukhari (Muhammad Muhsin Khan, Sahih Al-Bukhari, (Arabic-English), (Riyadh: Maktabah ar-Riyaad al-Hadeethah, 1981), vol.9, pp. 348-9, no.469) and Muslim (Abdul Hamid Siddiq, Sahih Muslim (English Trans.), (Lahore: Sh. Muhammad Ashraf Publishers, 1987), vol.1, pp.14-5, no.27). In this Hadeeth the present tense of the verb from which the verbal noun Tawheed is derived was used by the Prophet (~).
3. Ibn Abil-'Ezz al-Hanafee, Sharh al-'Aqeedah at-Tahawiyah, p.78.
4 Ibn Hajar, Tahdheb at-Tahdheb, (Hydrabad, 1325-7) vol. 10, p.225.
5. 'Abdul-Qahir ibn Tahir aI-Baghdade, Al-Farq bain al-Firaq, (Beirut: Daar al-Ma'rifah), pp.19-20.
6. Muhammad ibn 'Abdul-Kareem ash-Shahrastaanee, Al-Milal wan-Nihal, (Beirut: Daar al-Ma'rifah, 2nd ed., 1975), vol.1, p.30.
7. Ahmad ibn Hanbal, Ar-Radd 'alaa al-Jahmeeyah, (Riyadh: Daar al-Liwaa, 1st ed., 1977), pp.41-43.
8. Muhammad ibn 'Abdul-Kareem ash-Sharastaanee, Al-Milal wan-Nihal, vol.1, p.46.
9. Surah az-Zumar 39:62.
10. Surah as-Safaat 37:96.
11. Surah al-Anfaal 8:17. This was in reference to a miraculous incident which took place when the Prophet (~) gathered some dust in his hand and threw it at the enemy (at the beginning of the Battle of Badr). Allaah caused the dust to reach the faces of the enemy in spite of their great distance.
12. Surah at-Taghabun 64:11.
13. Reported by Ibn 'Abbas and collected by at-Tirmidhee. See Ezzeddin Ibrahim and Denys Johnson - Davies, An-Nawawi's Forty Hadith, (English Trans.), (Damascus, Syria: The Holy Koran Publishing House, 1976), p.68, no.19.
14. Surah at-Taghabun 64:14.
15. Surah al-Baqarah 2:155.
16. Surah al-Baqarah, 2:216.
17. A charm worn to bring good fortune or avert evil.
18. Collected by Ahmad.
19. Reported by 'Aishah and collected by al-Bukhari (Sahih Al-Bukhari, (Arabic - English) vol.3, p.535, no.861), Muslim (Sahih Muslim, (English Trans.) vol.3, i, 931, no.4266 and no.4267) and Abu Dawud (Ahmad Hasan, Sunan Abu Dawud (English Trans.), (Lahore: Sh. Muhammad Ashraf Publishers, 1st. ed., 1984), vol.3, p. 1294).
20. Reported by 'Aishah and collected by al-Bukhari (Sahih Al-Bukhari, (Arabic-English), vol.6, p.495, no.535) and Muslim (Sahih Muslim, (English Trans.), vol.3, p.1195, no.5439 and 5440).

®MSA

See: The Categories of Tawhid #2