(week 1)
Introduction to Tawheed
OVERVIEW : Meaning of Tawheed. The different categories of Tawheed.
- Tawheed means to believe that there is only one God, and He is Allah. Allah is the only Lord, Creator and Sustainer of all of creation. He is One, without any partners. He is not in need of anybody or anything and He has control over all things. He is unique in His Names and Attributes, and only He deserves to be worshipped.
- This explanation of Tawheed informs us re- garding three important facts related to Allah ﷻ . It tells us about Allah’s:
- His Lordship and His Actions (Ruboo- biyyah),
- Creation’s duty towards Him – worshipping Him alone (Uloohiyyah)
- His Names and Attributes (al-Asmaa wa as-Sifaat),
- Based on this, scholars have divided Tawheed into the following categories:
- Tawheed ar-Ruboobiyyah
- Tawheed al-Uloohiyyah
- Tawheed al-Asmaa wa as-Sifaat
- Tawheed is actually a single, comprehensive concept that covers all the above aspects. Scholars however divided it into the above-mentioned categories so that people may have a better understanding of Tawheed in light of the Qur’aan and the Sunnah. These are thus three aspects of Tawheed, rather than independent categories. It is for this reason that all three aspects are equally important and to be a true Muslim it is essential to firmly believe in all of them. Rejecting any of them or believing deficiently in them can amount to shirk.
- Tawheed al-Asmaa wa as-Sifaat means to believe that Allah ﷻ has unique Names and Attributes. Allah ﷻ has many Names and Attributes that He ﷻ uses to describe Himself. However, only ninety-nine of His Names have been revealed to the people. It is important for Muslims to understand the Names and Attributes of Allah ﷻ in the same way as the Prophet Muhammad ﷺ and his Companions understood them.
- The following aayah in the Qur’aan epitomizes the way in which the Companions believed in the Names and Attributes of Allah ﷻ .
لَيْسَ كَمِثْلِهِۦ شَىْءٌۭ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ (سورة الشورى: ۱۱)
There is nothing like Him, and He Hears and Sees everything. [Soorat ash-Shooraa: 11]
As an example thus, since there is nothing like Allah ﷻ :
- We cannot say that Allah ﷻ Hears like we hear,
- We cannot say that Allah does not ‘hear’,
- We cannot change the meaning of ‘hear’ to something else,
- We cannot ask about ‘how’ Allah ﷻ hears.
- Allah’s ﷻ Attribute of Hearing is used in this example, however the rules concerning the four statements above can and should be applied with regard to any of Allah’s ﷻ Names and Attributes.
- Believing like the Prophet Muhammad and his Companions means to follow how they understood the concept of Tawheed. The correct belief also means to follow the Prophet and the Companions’ understanding of the other two categories of Tawheed. This under- standing is the correct understanding.
Learning from the lesson
- Tawheed has three categories.
- Rejecting any one category of Tawheed leads to shirk.
- Muslims should follow the understanding of the Prophet ﷺ and the Companions.
“Discussion:”
- Why is it dangerous to use logic to interpret the concept of tawheed ?
Tawheed ar-Ruboobiyyah
OVERVIEW : Tawheed ar-Ruboobiyyah
- Tawheed ar-Ruboobiyyah is one of the three categories of Tawheed. It explains the fact that Allah ﷻ is the Creator of all things and it is only He who brought all things into existence. It encompasses the aspect that He maintains and sustains all the creation and provides for all the needs of the entire creation. It includes the facts that Allah ﷻ is the One who takes and gives life and that the entire creation is dependent on Allah ﷻ , and He is not in need of any of them, while nothing happens except through the knowledge and permission of Allah ﷻ .
- The term ar-Ruboobiyyah is derived from the word Rabb which is commonly translated as ‘Lord’ in English. However, the word Rabb has a much broader meaning and includes a description of Allah that cannot be translated into English by a single word. Instead, the correct meaning of Rabb is as discussed above that Allah Creates, Owns, and Manages.
- There are many aayaat in the Qur’aan which make reference to Tawheed ar-Ruboobiyyah.
- One such aayah is the example taken from the discussion that Ibraaheem had with his father and his people. In this instance, Ibraaheem described Allah ﷻ in the following way:
ٱلَّذِى خَلَقَنِى فَهُوَ يَهْدِينِ (٧٨) وَٱلَّذِى هُوَ يُطْعِمُنِى وَيَسْقِينِ (٧٩) وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (٨٠) وَٱلَّذِى يُمِيتُنِى ثُمَّ يُحْيِينِ(٨١) (سورة الشعراء: ۷۸-۸۱)
Who created me and He (it is who) guides me. And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me. And Who will cause me to die and bring me to life. [Soorat ash-Shu’araa: 78-81]
- Tawheed ar-Ruboobiyyah also means to recognize that Allah is the only real power that stands behind everything that happens in the universe. Allah declares in the Qur’aan that surely it is only He who has power over everything.
- Tawheed ar-Ruboobiyyah incorporates the fact that everything that takes place, occurs under the instruction and with the permission of Allah ﷻ . Whether good or bad, difficult or easy, it is all from the qadr of Allah ﷻ . No one can harm another person except if Allah ﷻ wants it to happen. At the same time, no one can help someone except if Allah wants it. This concept is expounded upon in a hadeeth of the Prophet ﷺ wherein he addresses ‘Abdullaah ibn ‘Ab- baas in a most kind and gentle manner. The Prophet says to Abdullaah ibn ‘Abbaas:
يَا غُلَامُ إِنِّي أُعَلِّمُكَ كَلِمَاتِ إذا سَأَلْتَ فَاسْأَل الله وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِالله وَاعْلَم أَنَّ الْأُمَّةَ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ
بِشَيء لَمْ يَنْفَعُوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ اللَّهُ لَكَ وَلَوْ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ بِشَيْءٍ لَم يَضُرُّوكَ إِلَّا بِشَيْءٍ قَدْ كَتَبَهُ الله عَلَي
(الترمذي) رُفْعَتْ الْأَقْلَامُ وَجَفَّتْ الصُّحُفُ
“O young man, I shall teach you some words …
If you ask, ask Allah. If you seek help, seek help from Allah.
Know that if the nation were to gather together to benefit you with something, they would not benefit you with anything except that which Allah has already written for you.
And if they gather to harm you with something, they would not harm you with anything except that which Allah has already written for you. The pens have been lifted and the pages have dried”.
[at-Tirmidhi]
This hadeeth clarifies various aspects related to the concept of Tawheed ar-Ruboobiyyah. Among the points mentioned in the hadeeth are the following:
- The Prophet ﷺ told ‘Abdullaah ibn ‘Abbaas to ask and seek help from only Allah. This clearly tells us that only Allah ﷻ is the Provider, Sustainer and it is only He who sees to the needs of the creation. The essence of the statement is that only Allah ﷻ should be relied upon since people are unable to do things on their own. When people turn to Allah ﷻ and ask for help, then demonstrates the fact that they recognize the fact that they are in total need of Allah’s ﷻ assistance.
- The hadeeth also refers to the concept that no-one has the ability or power to harm or benefit any or all person/s. Everything is under the control of Allah ﷻ , and if Allah ﷻ wants something to happen, then it will, while if Allah ﷻ does not want for something to take place then it never will. If Allah wants to provide someone with food, then the person will get food, while if Allah has not decreed any food to be part of the sustenance of a person then he will definitely not have any part of it. It does not matter if all the people in the world try to feed a person or try to stop food getting to a person, since this takes place under the Order of Allah and the creation cannot change what is decreed by Allah ﷻ .
Learning from the lesson
- The concept of Tawheed ar-Ruboobiyyah is taken from the Qur’aan.
- Only Allah has the power to bring harm or benefit.
“Discussion:”
- Discuss the definition of Tawheed ar-Ruboobiyyah .
Soorat al-Ma’aarij: Ways of Ascent (Part 1)
Aayaat (1-11)
OVERVIEW : This part of the soorah gives a description of the Day of Judgment. It also describes some of its frightening aspects.
Bismillaahir-Rahmaanir-Raheem
| 1. | Sa’ala saaa’ilun bi ‘azaabinw waaqi’ | A questioner asked about a Penalty to befall- | سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ |
| 2. | Lil kaafireena laisa lahoo daafi’ | The Unbelievers, the which there is none to ward off,- | لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ |
| 3. | Minal laahi zil ma’aarij | (A Penalty) from Allah, Lord of the Ways of Ascent. | مِنَ اللَّهِ ذِي الْمَعَارِجِ |
| 4. | Ta’rujul malaaa’ikatu war Roohu ilaihi fee yawmin kaana miqdaaruhoo khamseena alfa sanah | The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years: | تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ |
| 5. | Fasbir sabran jameelaa | Therefore do thou hold Patience,- a Patience of beautiful (contentment). | فَاصْبِرْ صَبْرًا جَمِيلًا |
| 6. | Inaahum yarawnahoo ba’eedaa | They see the (Day) indeed as a far-off (event): | إِنَّهُمْ يَرَوْنَهُ بَعِيدًا |
| 7. | Wa naraahu qareebaa | But We see it (quite) near. | وَنَرَاهُ قَرِيبًا |
| 8. | Yawma takoonus samaaa’u kalmuhl | The Day that the sky will be like molten brass, | يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ |
| 9. | Wa takoonul jibaalu kal’ihn | And the mountains will be like wool, | وَتَكُونُ الْجِبَالُ كَالْعِهْنِ |
| 10. | Wa laa yas’alu hameemun hameemaa | And no friend will ask after a friend, | وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا |
| 11. | Yubassaroonahum; ya waddul mujrimu law yaftadee min ‘azaabi yawmi izin bibaneeh | Though they will be put in sight of each other,- the sinner´s desire will be: Would that he could redeem himself from the Penalty of that Day by (sacrificing) his children, | يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ |
- These verses clarify the ignorance of the idolaters by them hastening and calling for the punishment of Allah ﷻ upon themselves.
- Allah ﷻ also confirms that when He sends His punishment, nobody will be capable of stopping it.
- Allah ﷻ encourages the believers to have patience in obeying Allah and not to show any anger.
- The angels ascend to Allah ﷻ in a day (Day of Judgment) which is fifty thousand years long.
- Man sees it as something very far away. Allah says that He sees it as being very near.
- On this day, the sky will be like murky oil and the mountains will be like disintegrating wool.
- Allah ﷻ informs the believers that people who are astray and who have deviated from the straight path, will be found in all places and at all times.
- Allah ﷻ informs His creation that the fire of Hell is a very hot blazing fire.
- In this soorah, Allah ﷻ describes this fire as a snapper of the scalps. It means that this fire will burn the skin of the head and it will boil the brains.
- The people who will be saved from this punishment are:
- Those who are constant in their Salah.
- Those who pay their Zakah.
- Those who believe in the last day.
- No friend will ask about another and on the Day of Judgment, the disbelievers will try to buy themselves out of the punishment but will fail.
Lesson Content