Tawheed is the most important Islamic belief. It implies that everything in existence originates from the one and only Creator, who is also the Sustainer and the sole Source of Guidance. This belief should govern all aspects of human life. Recognition of this fundamental truth results in a unified view of existence which rejects any divisions of life into religious and secular. Allah is sole source of Power and Authority, therefore entitled to worship and obedience from mankind. There is no scope for any partnership with the Creator. Tawhid tells man that Allah is not born, nor is anyone born of Him. He has no son or daughter. Human beings are His subjects.
Linguistically Tawheed means: "To make something one, or to assert the oneness of something." [Lisaan ul-'Arab (3/450) of Ibn Mandhoor and also al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee] However, what we are concerned with here is the Sharee'ah or technical meaning of Tawheed, which is: "To single out Almighty God alone for worship." [Ad-Dururus-Sunniyyah (1/48) of Shaykh 'Abdur- Rahmaan ibn Hasan]
Literally Tawheed means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb (wahhada) which itself means to unite, unify or consolidate. However, when the term Tawheed is used in reference to Allaah (i.e. Tawheedullaah), it means the realizing and maintaining of Allaah's unity in all of man's actions which directly or indirectly relate to Him. It is the belief that Allaah is One, without partner in His dominion and His actions (Ruboobeeyah), One without similitude in His essence and attributes (Asmaa wa Sifaat), and One without rival in His divinity and in worship (Ulooheeyah 'Ebaadah). These three aspects form the basis for the categories into which the science of Tawheed 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 Tawheed. The omission of any of the above mentioned aspects of Tawheed is referred to as "Shirk" (lit. sharing); the association of partners with Allaah, which, in Islamic terms, is in fact idolatry.
Shaykh Al-Bayjowree - may God have mercy on him - said: "It is to single-out al-Ma'bood (the One to be worshipped - i.e. Almighty God) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhaat (Essence), Sifaat (Attributes) and Actions." [Jawharah at-Tawheed (p. 10)]
Shaykh al-Ghunaymaan - may God protect him - said: "It is to single Him out with worship, with love, lowliness and submissiveness to Him, by complying with His commands and submitting to them. [Sharh Kitaabut-Tawheed min Saheehil-Bukaaree (1/38)]
Shaykh 'Abdul-Qaadir al-Jeelaanee - may God protect him - said: "So it is upon you to fear God - the Mighty and Majestic - and not to fear anyone else except Him. Turn to God - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Almighty God. And Tawheed - all is contained in Tawheed." [Futoohul-Ghayb (p.176).]
Ibn Abil-'Izz - may God be pleased with him - said: "Knowledge of Usool-ud-Deen (the fundamentals of the religion) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding) , which is why lmaam Abu Haneefah (died 150AH) - may God be pleased with him - called that which he compiled concerning Usool-ud-Deen: "al-Fiqhul- Akbar" (The Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man's striving is with regards to everything that will draw him nearer to God, to the exclusion of the creation.
And Tawheed - with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa'ah has three divisions. 'Allaamah as-Safaareenee - may God's mercy be upon him - said: "Know that Tawheed has three divisions: Tawheed ar-Ruboobiyyah (the Oneness of God in His Lordship), Tawheed al- Uloohiyyah (to single-out Almighty God alone for worship) and Tawheed al-Asmaa was-Sifaat (the uniqueness of God's Names and Attributes)." [Lawaami' al-Anwaarul-Bahiyyah (1/128) of as-Safaareenee]
"So Tawheed ar-Ruboobiyyah implies: A firm and definite belief that Almighty God alone is the Creator, the Master and Owner, and the Command is for none but Him."
"And Tawheed al-Uloohiyyah is to single-out God alone for all worship and not to worship anything along with Him, whether it be an angel, a Messenger, a prophet, a pious person, a tree, a stone, the sun, the moon, or other than these."
"And Tawheed al-Asmaa was-Sifaat is the uniqueness of Almighty God - the Most High - with regards to His Names and His Attributes, by affirming that which God has affirmed for Himself - whether in His Book (i.e. the Qur'an) or by the tongue of His Messenger - may the peace and blessings of God be upon him - without Tahreef (distorting the Names and Attributes), Ta'teel (denial of the Names and Attributes), Takyeef (saying how they are), or Tamztheel (making any resemblance with the creation)."
The one who does not call to Tawheed and the correction of the Aqeedah, is like the one ....."who seeks to cure a body whose head has been cut off, since the place of the Aqeedah in the religion is like the head with regards to the body" [Sheikh Rabee' ibn haadee al-madkhalee, in al-manhaj al-anbiyaa fee Dawaah ill-allaah]
Jundub Ibn Abdullaah al-Bajaly said, "We learned Eemaan (faith) and then we learned the Quran and it increased our Eemaan."
Where is this essay from? It looks copied from someone else.
But you cannot charge her of plagiarism in that she hasn't claimed it to be her own composition. We are not scholars and our posts are likely to be dominated by scholars' opinions copied from their writings. Let's not find fault like this any more !
But you cannot charge her of plagiarism in that she hasn't claimed it to be her own composition. We are not scholars and our posts are likely to be dominated by scholars' opinions copied from their writings. Let's not find fault like this any more !
But you cannot charge her of plagiarism in that she hasn't claimed it to be her own composition. We are not scholars and our posts are likely to be dominated by scholars' opinions copied from their writings. Let's not find fault like this any more !
I did not use the term plagiarism: I asked her to provide a citation so we could know who wrote the article!
I'm not a huge fan of people cut'n'pasting long articles into a forum, but it has its uses. But you should say who wrote it. Otherwise, it might be misunderstood - people could think you are representing that you wrote it.
I know that wasn't her intent, so I asked, "Who wrote this?"
Asalmu alaikum
You are right nahidsarvey. Its not my own article. Thats why I didn't write my name on it. And to be perfectly honest, I don't know the original source of most of the things that I post because I get them mostly from forwarded messages and the links get lost. My only concern is to spread the knowledge. I have no idea who wrote it but I thought that it was worth passing around. If I ever find out who wrote it, I'd be sure to let you know since you are so concerned.
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