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View Full Version : Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah (part1)



k.ibrahim
07-20-2019, 10:38 PM
Bismillah,ir-Rahman,ir-Rahim. Ashahadu An Laa illaaha illal llahu
Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu
''I bear witness that there is no deity but Allah
who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family. Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious".Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din(religion) and Iam satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam).----------------------------------------- What is the meaning of Tawhid-ul-Rububiyyah and Tawhid-ul-Uluhiyyah?--A: The meaning of Tawhid-ul-Rububiyyah (Oneness of Allah's Lordship) is the ascription of all Acts of Allah (Glorified and Exalted be He) to none but Him Alone, such as: creation, bringing into being, providing sustenance, giving life, and causing death.The meaning of Tawhid-ul-Uluhiyyah (Oneness of Worship) is the dedication of all acts of the servants to none but Allah Alone, such as: Du`a' (supplication), asking help, seeking refuge, fear, hope, reliance and all other forms of `Ibadah (worship).May Allah grant us success. May peace and blessings be upon our Prophet, his family, and Companions. ----------- “What is the meaning of Tawhid-ul-Rububiyyah (Oneness of Allah's Lordship), Tawhid-ul-Uluhiyyah (Oneness of Worship), and Tawhid-ul-Asma' wal-Sifat (Oneness of Allah's Names and Attributes)?” ---“Tawhid-ul-Rububiyyah is to believe in Allah's Omnipotence; He Alone is the Originator of creation, maintenance, life, death, etc. As for Tawhid-ul-Uluhiyyah, it is the sincerity of devotional acts e.g. Salah (Prayer), Sawm (Fast), Zakah (obligatory charity), vows and sacrificial animals. Tawhid-ul-Asma' wal-Sifat is to talk of Allah's Names and Attributes in the same manner He and His Prophet (peace be upon him) did; giving Him the same Names and Attributes He calls Himself therewith free from Tashbih (comparison), Tamthil (likening Allah's Attributes to those of His Creation), Tahrif (distortion of the meaning), or Ta`til (denial of Allah's Attributes).--------------------------------Tawhid ar-Rububiyyah is Recognized by Instinct
Allah, the Most High, said:

"So bring yourself to the upright natural religion of Allah, the one which He (fatara) created people upon. There will be no changing Allah's creation, and that is the straight religion, but most people are not aware. Turn to Him, revere Him, and establish prayer, and do not be of the mushrikin, those who divided their religion and became sects, each party rejoicing with that which is with them. And when people are touched by harm, they call their Lord, turning to Him. Then when He gives them a taste of His mercy, this is when some of them associate partners with their Lord due to their ingratitude for what We gave them. So enjoy! But you will come to know. Or have We revealed some authority to them, speaking of that which they associate with Him? And when We let people taste mercy, then they rejoice in it, but if some evil afflicts them because of what their hands wrought, then they despair!"Al-Qur'an 30:30

"Their messengers said to them, 'Is there doubt that Allah is the Originator (Fatir) of the heavens and the Earth?' "Al-Qur'an 14:10

The Prophet, salallahualayhiwasallam, said, "Every child is born upon the fitrah, but his parents turn him into a Jew, a Christian, or a Zoroastrian." [Agreed upon]

Contrary to what some say, the above hadith does not mean that people are born with no sense, not knowing (the difference between) tawhid and shirk before they are changed. For he reported from his Lord the Creator (in the hadith qudsi), "I created My servants upright, then the shayatin took hold of them." [Ahmad and Muslim]

This point is also proven by the previous hadith, since the Prophet, salallahualayhiwasallam, said, " ... his parents turn him into a Jew, a Christian, or a Zoroastrian," but he did not say, " ... or a Muslim." In one report it is narrated, " ... born upon the millah ... " and in another, " ... born upon this millah." [ShaykhMuhammad Nasir ud-Din al-Albani, may Allah have mercy upon him, who gave the references for the ahadith in this book, left no comment after these two additional wordings, and this may be important to note since under the hadith he said, "It is a hadith which is agreed upon, narrated by Abu Hurayrah, may Allah be pleased with him, and it is referenced in Irwa' ul-Ghalil no. 1220." However, upon checking that reference one notices that the term millah is not contained in any of the narrations listed. We are checking further.]

Tawhid ar-Rububiyyah is Recognized by Reason

Now what the Prophet, salallahualayhiwasallam, has mentioned here, as even arguments of reason will testify, is true. Among these arguments are the following:


  • It is said that man will develop beliefs and desires that are sometimes correct and sometimes false; and he is susceptible to the motivation of his desires. In each case, when faced with a choice, he must choose one possibility or the other, and one will be preferable to him. We know that if he examines a subject to decide if it seems correct and beneficial to him, or if it seems false and harmful, then by instinct, he is inclined to what is correct and beneficial. In this case acknowledging the existence of a Creator and believing in Him is either the truth or it contradicts the truth, and the second is obviously false, so he must choose the first. This implies that there is some element in the fitrah which makes one recognize the Creator and believe in Him. After this, his instinct is either to love that which proves beneficial for him or not, and the second case is obviously false, so his fitrahmust contain the kind of love that benefits him.



  • Man is naturally inclined toward what benefits him and keeps away from what is harmful, all according to the way he perceives it. Here everyone's fitrahwill not be left alone to its own natural end, rather it will depend upon certain causes that affect it, like teaching etc. So the final result will depend upon the condition that exists or the absence of preventive factors.



  • It is well-known that every soul is agreeable to knowledge and desirous of the truth. But teaching and prodding alone will not bring knowledge and this desire if the soul does not possess the ability to accept it, and, unless it is aware of ignorance and falsehood enough to reject it when prodded to do so. Since the outcome of acknowledging the Creator may result without distinct external causes, and the soul will approve of that once it realises the need (for the Creator) and it is able to avoid what opposes the idea of such need, then the individual will choose the option that keeps him secure in that belief. So it is known that the submitting fitrah, if not affected by what violates it, will acknowledge the Creator, being submissive to Him.



  • It is also said that if it is not faced with either an external benefit, or an external harm, then the fitrah will incline to the benefit anyway, because inclination to knowing and the desire for what is right remains and that which would prevent that inclination is absent. It has been said about Abu Hanifah, rahimahullah, that some people of Ahlul-Kalam wanted to debate acceptance of tawhid ar-rububiyyah [Translator's note: meaning that they wanted to argue their view that everyone does not necessarily believe in tawhid ar-rububiyyah]. So he said to them, "Before we talk about that issue, I want you to think about a boat in a river: it sets out to fill up with food, merchandise and the like, all by itself. It returns by itself (full), it docks by itself, unloads and starts all over again. It does all of this alone without the management of anyone at all!" They said, "This is absolutely impossible!" He replied, "If this is impossible for a boat, then how can everything in this universe go up and down (on its own)?" This story has also been mentioned from others besides Abu Hanifah, rahimahullah.








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