Tawheed – Lesson 2

Tawheed al-Uloohiyyah & al-Asmaa was-Sifaat

Lesson Notes

A popular way of discussing Tawheed is to divide it into three categories:

  1. Tawheed-ar-Ruboobiyyah (lit. “Maintaining the Unity of Lordship”)

The is the belief in the Oneness of Allah concerning His actions, such as His being the sole Creator, Nourisher and Sustainer of all the creation.

Discussed in the previous lesson.

  1. Tawheed-al-Uloohiyyah (Ibadah) (lit. “Maintaining the Unity of Allah’s worship”)

This means that all acts of worship must be directed toward Allah and Allah alone as He is the only One worthy of worship.

Discussed in this lesson.

  1. Tawheed-al-Asmaa was-Sifaat (lit. “Maintaining the Unity of Allah’s names and attributes”)

This implies believing in all of the names and attributes of Allah as mentioned in the Qur’aan and ahadith, as being unique to Him and without negating them, distorting their meaning, understanding them in anthropomorphic (the act of giving human form or character to a god or animal) sense or interpreting them figuratively.

Discussed in this lesson.

2.Tawheed al-Uloohiyyah (the oneness of Allah in worship): –

Uloohiyyah is a term denoting that Allah is the only one to Whom all forms of worship should be directed in truth, weather action of the heart (feelings), words and statements and actions of the limbs. The word Ilah is derived from it meaning: Something that is adored, worship turned to i.e. an object of worship, subservience and adoration. There is nothing besides Allah who is deserving of that whether it is an angel, a Messenger, a Prophet, a pious person, and this is the meaning of the testimony “Laa ilaaha illallaha (There is no Ilah that is deserving of any form of worship in truth except Allah alone). With this Tawheed Allah has sent all the messengers, Allah says:

  1. The fact is that similarity between Allah’s attributes and that of mankind is only in name and not in degree and that Allah’s attributes should be taken in the absolute sense, free from human deficiencies (tamztheel). Also Allah may not be given the name al-Gaadib (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.
  1. As it is not correct to deny (ta’teel) any Name or Attribute affirmed in either the Qur’aan or the Sunnah, it is absolutely not correct to try to explain how are Allah’s Names or Attributes (takyeef). Denial of anything that is affirmed in either the Qur’aan or the Sunnah is a very serious matter because it would take the individual out of the boundary of Islam. Likewise trying to explain how are Allah’s Names or Attributes or drawing a pictorial image of Him or any of His Attributes is meaningless act. Because, the finite man is in no position to define the infinite Rabb of the creation, and it is against Tawheed al-Asmaa was-Sifaat (the oneness of Allah’s Names and Attributes).
  1. The fourth guideline in 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”. Similarly, names like “Abdur-Rasool” (slave of the Messenger), “Abdun-Nabee” (slave of the Prophet), etc., where people name themselves slaves to other than Allah are also forbidden.

New Words and Expressions

Abd                            Slave.

Kufr                            Disbelief.

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