Kitab A-Tawheed

In the book of Allah is many verses which clearly depict the purpose of man, not only the purpose of man but also the reasons man was created, how man was created, and all things which the slaves of Allah [Men & Jinn] need to know about the reason for their living.

Allah the Almighty states in Surah Athaariyaat [Verse 56]:

‘’and I did not create the jinn and mankind except to worship me’’.

Had this verse been the only verse revealed, it would be sufficient for us to understand the reason for our existence. He did not create man or jinn to invest our time in evil, to do things which are displeasing to Allah, he created us to worship him alone, assigning no partner or associate with him and to call to goodness and reject evil.

Derivatives of this verse

1) The wisdom behind the creation of man and jinn kind, the wisdom behind the self-deciding, decision-making creation. (Which is to worship Allah alone and reject any association with Allah)

2) Confirmation of the presence of Jinn. [Jinn created from a smokeless flame]. They are created with a free will just as the human has been created, meaning they have the ability to choose, however are obligated to worship Allah. They live in a world parallel to man and on the day of resurrection they will either be sent to paradise or hell.

3) Allah’s complete independence from his creation.

The evidence of Allah being independent is derived from the continuation of the chapter, which in the next verse says: -

‘’Maa uriidu Minhum mirizqin, wa maa uriidu an yat3amoon, innAllaha huwwal rozzaaq, thul quwwatil mateen’’

And I do not need from them any provision, nor do I need them to feed me, verily Allah is the provider, the owner of power).

This also proves that Allah not only possesses all the power, but also provides for everything. Surah Athaariyaat verse 56-58

4) That the source of all sustenance is only from Allah, [although the slave is commanded to do his utmost to attain his needs]. Meaning that Allah is the provider, however the slave must also take precautional measures. The one who says Allah will take care of my affairs and is completely dependent on Allah’s rizq and just relies on that without taking action is the one who does not take precautional measures.

5) Confirmation of two of Allah’s beautiful names, The Sustainer [Arrazaaq – Continuously Provides] and The Omnipotent [Al-Mateen] These two names connote perfect and unconquerable power whilst Negating any sense of imperfection, comparison etc.

The English language and attempting to interpret names into English does not give the names of Allah swt justice, as much as we may think of his mercy or his generosity, he is always above this.

What is Worship? – A comprehensive word which describes or implies everything that has to do with worship (Involving yourself with everything that Allah loves). Worship according the Shaykhul Islam Ibn Taymiyyah is Kalimatun jaami3un likulli maa yuhibbuhullah wa yardoh. Which means a word encompassing everything which Allah loves and permits.E.g.) Working for the sake of Allah to fulfil the right of the family, etc. The crucks of worship, the foundation/origin of worship is doing the action for the sake of Allah, which all goes back to the two factors which need to be fulfilled in order for the act to be

accepted, number one being Ikhlas [Sincerity] and number two being Itbaa3 [Performing the act the way the Prophet told and taught us].

The statement of Muadh ibn Jabal is extremely important in understanding the notion that almost every act can be turned into worship. He said – ‘’I sleep in the first part of the night and then get up after having slept for the time devoted for my sleep and then recite as much as Allah has written for me. So I seek Allah’s reward for both my sleep as well as my prayer’’. This shows us the way the Sahabah used to attempt to gain reward for every action they committed, including sleep.

The first part or the initiation of the ayah in Surah Athariyaat explains that we are created to worship Allah, followed by the last part telling us who we are worshipping. It is like an introduction followed by a brief yet definitive explanation of who Allah is.

As the ayah continues, more information is provided and likewise more can be extracted. The continuation proves that the real deity is Allah, it indirectly negates associating partners with Allah [E.g. pagan people feeding their idols and the like], as Allah tells us he is in no need for his slaves to feed him. It explicitly states the real deity which Is Allah, and that he is in no need of food or sustenance, rather he is the Provider, the Owner of Power.

The ayah starts by saying that Allah did not create jinn and man ‘’except to worship Allah’’ – Although it is a limitation of the human mind to comprehend the complete meaning of the words of Allah, the logical conclusion would be wondering how can you worship Allah without knowing how to? If Allah created us to worship him, we cannot worship him in ways which we create or in ways which please us when there is no affirmation of it pleasing him, so what can be derived from this is as a Muslim, we must gain the knowledge of what actions please

Allah and how to perform these actions, in order for us as Muslims to correctly perform them and not deviate. These actions are gathered from the Quran and the Authentic Sunnah.

Out of the mercy of Allah, he gives, he provides, he sustains, however he is not obliged to do any of this. He created all that is in the Heavens and the Earth and everything that is between, he created every created animate or innatamate creation and all creation is dependent on him alone, and out of his complete mercy he [Allah] continues to not only provide, but to protect, to shelter, to sustain, to forgive and much more.

The second verse studied was in regards to the wisdom behind why Messengers were sent. In Surah Nahl [Verse 36]:

‘’And verily we sent to each nation a Messenger, [Saying] Worship Allah and avoid Taghut. And upon them was those whom Allah guided, and upon them was those whom error was [Deservedly] decreed’’.

The term used for nation here is Ummatin, which has many meanings and must be placed in context to be defined. Here it means a ‘People’, a ‘Nation’ or a ‘Community, just as the Messengers were sent with the exception of the seal of the Prophets, who was sent to Mankind/Jinnkind. Other meanings of Ummatin can include;

A path or a way, (Millatun) An Imam or a leader – Example) Surah An-Nahl [Verse

120] – ‘’And verily Ibrahim was a leader [Ummatan Qaanitallilahi] in Tawheed’’

Community/people (Tooifa)

The wisdom behind sending Messengers to each nation was so that they can proclaim the oneness of Allah the Almighty and teach people how to worship Allah. Many scenarios are there in the Quran which speak of Messengers directing there people to worship Allah alone and avoid association with him, some followed the instructions given by the Prophets and Messengers and some denied. To add, not only did Allah tell us that he sent Messengers to tell people to worship Allah as one, he also added that he sent them to inform people to avoid Taghut, which will be explained below. In the verse above, which listed an example of ‘Ummatan’ in context [In regards to Ibrahim], Allah described our father Abraham as a leader. A derivative of this is that to be a leader, you must be in charge of something, you must be an example in something, and undoubtedly Abraham was a perfect example of a leader and a guide in Tawheed.

From the provisions upon us, Allah sent to us messengers, as a means of communication to teach us exactly what he wants from us and how he wants us to do it, why he wants us to do it, etc.

Food and water is needed for our bodies to be taken care of and to function effectively. Our heart and our intellect need to also be taken care of, they need stimulants, nutrients, and to be managed appropriately, the way to take care of them is through the continuous and sustained remembrance and worship of Allah.

It is important to understand that all the Prophets and all the Messengers were brothers in what they preached, they all preached and they all called the people to worship Allah as one and not to associate anything with him, in summary they were ‘Brothers in faith’.

In Surah ANisaa’ – [Verse 165] Allah says:

‘’ [We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise’’.

As a further additive to what was mentioned above, Allah tells of another reason why Messengers were sent. Allah begins this ayah in Surah An-Nisaa’ by saying he sent Messengers as bringers of glad tidings, the logical question would be glad tidings of what? With worshipping Allah comes great reward, not only in this life but in the life to come. Allah promises success to the believers and tells us in another verse that ‘’Verily in the remembrance of Allah to hearts find rest’’, implying that hearts find rest means the hearts of people find rest in the life of this world and in the life of the here-after. Of course with all good things, comes its opposite. Which is why Allah further goes on to say ‘and warners’, likewise, the logical question is warners of what? Going against the laws which Allah has set comes with devastating consequences, in the life of this world and likewise the one to come. Then Allah says ‘so that mankind will have no argument against Allah after the Messengers’. This just proves the justice of Allah is ever true, and he is perfect in his justice to his creation. He did not just leave man to stray or to wonder with no guide, he continuously sent reminders in the form of Prophets and Messengers and man has no excuse to stray, unless he has deliberately wronged himself and deviated from the straight path.

The word TAGHUT

Linguistically – To transgress, whether it be transgressing bounds, lines or in other words to ‘cross the line’.

Legislatively [Shar3i] – or technical understanding –

The Explanation of Taghut according to Muhammad ibn-Abdul Wahhab.

The five categories –

1) Taghut is Ibless

2) Anyone who is worshipped and is pleased with it

3) Anyone who calls others to worship him

4) Anyone who claims the knowledge of the unseen or anything from the knowledge of the unseen

5) Whoever rules by any other than Allah’s law.

Scholars here have broken it off or branched it off. This is also where Al-Hakkimiyya developed by saying that emphasis is need on the topic ruling by other than Allah’s law.

Ibnu Jarrir atabari – Mufasir of the Quran – he said: Whoever arrogates [Attribute something to yourself that is false – a false claim/unworthy claim] to himself a position that is only befitting to Allah, hence equating himself to Allah, is a taghut.

The two pillars of Tawheed

1) Al kufru bitooghut – Negating Taghut, rejecting Taghut in every shape, manner or form. Whether inwardly or outwardly, openly or secretly and the like.

2) Al-Imaanu billah – Ascertaining the One-ness of Allah.This signifies the only way you can believe in Allah is by negating taghut and affirming the oneness of Allah by worshipping him alone and not associating anything to him. Further emphasis – Allah the Almighty says in Surah Baqarah verse 256 –

‘’Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break’’.

In this verse Allah the Exalted, makes mention of disbelieving in Taghut first… this may be due to the fact that if one Believes in Allah yet accepts and follows in the way of Taghut, it is like a nullifier of his belief. These two factors go hand in hand in completing and perfecting ones Tawheed.Rejection of Taghut and the testitominal declaration of faith is all evident in the Shahadah. That ‘there is no God worthy of worship [In Truth], Alone without partner’. The two pillars of Tawheed are like the Shahadah in terms of rejecting taghut and testifying that Allah is the only deity worthy of worship in truth.

Moreover, further clarification and evidence that Allah the Most High has declared that his slaves worship him alone and do not associate partnership to him is in Surah Israa’, Verse 23 in which Allah says:

‘’And your Lord has decreed that you worship none but him and to be good to the parents’’. In the highlighted part, Allah swt specifically ordains upon the slave to worship none except him. And an extra sweetener and additive is the connection between the worship of him alone and prescribing goodness to the parents. This not only emphasises the significance of being obedient to the parents, it places it on an extremely high status by mentioning this topic directly after Allah tells us to worship him alone.

There are two categories in regards to being obedient and respectful to the parents:1) Birr-Ul Waalidayn – Obedience to parents, known as

‘Filialpiety’ [Respectful, obedient, honest etc. towards the parents]

2) Uqooq-Ul Waalidayn – the opposite of the former, this means disobedience, disrespect and such towards the parents.

The verse in Kitab A-Tawheed found in surah Al-An3aam [The Cattle], Verses 151-153 cover many issues or topics. Only a few of them will be discussed:

Allah says:

‘’Say [Oh Muhammad] come, I will recite what your Lord has prohibited you from: Join not anything in worship with him; be good and dutiful to your parents; kill not your children because of poverty, we provide sustenance for you and for them; come not near to shameful sins (illegal sexual intercourse, etc.) whether committed openly or secretly, and kill not anyone whom Allah has forbidden, except for a just cause (according to Islamic law) This he has commanded you that you may understand. And come not near to the orphan’s property, except to improve it, until he (or she) attains the full age of strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word say the truth, even if a near relative is concerned, and fulfil the covenant of Allah. This he commands you that you may remember. And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from his path. This he has ordained for you that you may become ‘Al-Muttaqun’ (The Pious)’’.

This is an extremely important verse which as mentioned above, covers various topics. It is also a verse which is connected to a hadith reported by Abdullah ibn Mas3ood which will be mentioned further down. A few derivatives of this verse are:

o ‘’Join not anything in worship with him’’ – Here Allah the Most High directly in informs the Prophets of the most important concept in Islam, he also places this as number one in the verse, and that is not associate any partners with him.

o ‘’Be good and dutiful to your parents’’ – Once again Allah directly places the concept of filial piety straight after the worship of him alone.

o ‘’Kill not your children because of poverty’’ – before the time of the Prophet, was a normal thing. For individuals to kill their children due to them being from a poor background or due to them having no way to support their children or themselves. [From a Tawheed point of view, it is unlawful to take the life of a child] however there was two main reasons why individuals decided to do so:1) Economically) out of fear the child would eat with them.

Meaning the fear that the parent/s will not be able to support the child, or out of fear the child will eat and that would leave both the children and the parent/s hungry/starving.

2) Non-economical) this was out of complete disgrace, embarrassment or the like. This involved acting on emotions, for example a man would fear for his daughter to be involved in prostitution, or slavery or the such so he would kill her,

Allah tells the people to not kill them, that he will provide and sustain for them, for verily he is the Provider, the Sustainer.

o To stay away from the Orphans property, except to improve it. Allah, his Messenger, and Islam in general places a great deal of emphasis on Orphans, there properties and the dealings with them. One must show total respect, honesty, responsibility and the like when dealing with an Orphan and his/her property.

o To give ones word [True word] with justice and truth, here Allah makes mention of ‘if a near relative is concerned’ as many individuals know, when a family member or a relative is involved a sense of bias tends to overcome the witnesser, or the one who must speak out. Allah negates this and says no, speak the truth even if a near relative is concerned. And one must speak the truth at all times, even if it against a tyrants rule. For the truth not only is an injustice to oneself, it is also an injustice to Allah the almighty, who commanded against this.

In this verse, Allah also says; ‘’and verily this is my path, so follow it and follow not [other] paths’’. Our leader, our teacher, our beloved Prophet Muhammad also mentioned this verse in a Hadith narrated by Abdullah Ibn Mas3ood –

In which the Prophet (Peace be upon him) drew a straight line and said this is the straight path [The path leading to Jannah and Allah’s pleasure], at the top of this line was Jannah. then he drew lines at either side of the straight line [the straight path], and at the start of each line at the side was a head of a devil [calling to evil/calling to a transgressed path] and at the end of those lines was the hellfire. After he drew this line, he read the verse: ‘’and verily this is my straight path so follow it’’.

The path of righteousness and truth is straight for he who wishes to embark upon it. He who diverts away from it or is led astray is led astray by his own desires and his own nafs, ‘Laa yuziighu 3anha illaa-zaaigh’ [One does not divert away from it except he who wishes to divert].

A Hadith narrated Muadh ibn Jabal was also discussed, in which Muadh narrated –

I was riding behind Muhammad on a donkey, (Depicts humbleness), and he said to me: Oh Muadh, do you know what is the right of Allah from the slaves, and what is the right of the slaves from Allah, Muadh said: Allah and his Messenger know best (Scholars have said that the only time it is permitted to add ‘and his Messenger’ was at the time of the Prophet. – Why? Because after his demise you can only say Allahu a3lam), then the Prophet said: The right of Allah upon his slaves is that they worship him alone and do not associate anything with him, and

then he said: the right of the slaves upon him is not to punish any person who does not associate anything with him. He [Muadh] said Ya Rasoolullah [Oh Messenger], Shall I not give the glad tidings of the people? The Prophet said: do not inform them lest they rely on this. In other words the Prophet said do not tell them in case they become completely dependent on this and do not take precautional measures, or do not take action and strike in committing good deeds for the sake of Allah, the Prophet did not want them to lapse in their obedience to Allah.

Who was Muadh Ibn Jabal? Muadh Was amongst the Ansaar He was a young man when he embraced Islam at the hands of

Musa ibnu Umayr The Prophet said in a Hadith: The most knowledgeable of my

ummah in matters of halal and haram is Muadh ibnu Jabal. Muadh ended up travelling the earth and was more or less the

ambassador of Islam in Yemen He died at 68, due to infection/disease. On the death bed, he

said Said the famous statement on his deathbed ‘’Welcome death

welcome, a visitor has come after a long absence’’ *then he looked towards the sky*, then said; ‘’Oh Allah you know I did not desire the world and to prolong my stay in it, Oh my Lord please accept my soul with goodness just as you accept a believing soul’’.

Murji3a – those who say you only have to believe in Allah, and you do not have to follow that up by actions.