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Tawheed - Its Meaning and Categories by Shaikh Muhammad Ibn Sālih al-'Uthaymīn

Tawheed - Its Meaning and Categories by Shaikh Muhammad Ibn Sālih al-'Uthaymīn

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Tawheed - Its Meaning and Categories by Shaikh Muhammad Ibn Sālih al-'Uthaymīn
Tawheed - Its Meaning and Categories by Shaikh Muhammad Ibn Sālih al-'Uthaymīn

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Tawheed: Its Meaning & CategoriesOriginal Title:
       
 Original Author:
Muhammad Ibn Saalih Al-‘Uthaymeen
 Translator:
Abu Az-Zubayr Harrison
Source:
Fataawaa Arkaan Al-Islaam (Question No. 1)
 
Tawheed: Its Meaning & Categories
Taweed Ar-Ruboobiyyah..................................................................................................................2Tawheed Al-Uloohiyyah....................................................................................................................6Tawheed Al-Asmaa was-Sifaat........................................................................................................7The noble
Shaykh 
, Muhammad ibn Saalih Ibn al-‘Uthaymeen – may Allaah raise his statusamong the guided ones, was asked about the meaning of
Tawheed 
and its categories.He answered, saying:Linguistically,
Tawheed 
is the noun derived from the Arabic root verb:
   
 
 / 
 
  
(
wahhada / yuwahhidu 
) which means to make something one. This is not accomplished except by a negationand affirmation, both together – negating this characteristic from anything other than the thingwhich is being singled out, and affirming it to that thing. For example, we say that mankind will notfulfill the concept of
Tawheed 
unless and until they testify that nothing deserves any form ofworship except Allaah. By this, we negate any right of worship to anyone or anything other thanAllaah (
), and we affirm it to Allaah alone. This is because negation alone equates to anabsolute and complete negation, just as affirmation alone does not restrict others from sharing inthe characteristic. So if you were to say, “So and so is standing,” then you have affirmed that heis indeed standing but you have not singled him out alone, restricting this action only to himbecause it is possible, based on this saying alone, that someone else could also be standing withhim. Similarly, if you were to say, “No one is standing,” then you have absolutely and completelynegated the action of standing for anyone. However, if you said, “No one is standing exceptZayd,” then you have singled out Zayd alone with the action of standing, negating it from anyoneother than him. This is the true actualization of
Tawheed 
in reality – meaning that
Tawheed 
is notfulfilled unless it contains both negation and affirmation.
1
 
 
As for the categories of
Tawheed 
as it pertains to Allaah, they all fall under the general definitionof
Tawheed 
as “Singling out Allaah alone (
) with anything and everything that specificallypertains to only Him.”The categories of
Tawheed 
, as mentioned by the people of knowledge, are three:1.
Tawheed Ar-Ruboobiyyah
 
(
Tawheed 
of Allaah’s Lordship)
 
2.
Tawheed Al-Uloohiyyah
 
(
Tawheed 
of Allaah’s sole right to all worship)
 
3.
Tawheed Al-Asmaa was-Sifaat
 
(
Tawheed 
of Allaah’s names and attributes)
 
The scholars know this categorization by studying and examining the verses of the Quraan and
Hadeeths 
. They found that all forms of
Tawheed 
fall under one of these three categories.
1. Tawheed Ar-Ruboobiyyah
Tawheed Ar-Ruboobiyyah 
is to single out Allaah alone with the actions of creating (everything),owning (everything), and controlling (everything). The details of this meaning are as follows:First, as for singling out Allaah alone (
) with the action of creating; He is the Creator other thanWhom there is no creator. Allaah (
) says:
                              
Is there are creator other than Allaah that provides you with sustenance from theheavens and earth? There is nothing deserving of worship besides Him alone.
[Soorah Faatir, 35:3]And He says, clarifying the falsehood of the disbelievers’ gods:
                
 
Is He who creates like someone who cannot create? Will you not then remember?
[Soorah An-Nahl, 16:17]
2
 
 
So Allaah alone is the only Creator. He created everything, decreeing the creation before itsexistence. His creation includes what He Himself has made by His own actions as well as theactions of the creation. For this reason, it is from the completion of
Eemaan 
in
Qadr 
(Pre-decree)to believe that Allaah is the Creator of the servants’ actions as He (
) said:
               
Allaah created all of you and what you do.
[Soorah As-Saaffaat, 37:96]One perspective of understanding this is that the actions of a servant are part of hischaracteristics. So since the servant is a creation of Allaah, then Allaah is his Creator and theCreator of his characteristics too. This could also be understood from the perspective that theactions of the servant are a result of his decision and capability, both of these are characteristics(of the creation) created by Allaah (
). So the creator of that which causes something is also thecreator of the result.
Question:
 How do we combine between the singling out of Allaah alone (
) with the action of creating andthe fact that the action of creating has also been attributed to other than Allaah as the followingverse indicates:
            
So blessed is Allaah, the best of creators.
[Soorah Al-Muminoon, 23:14]And this is also indicated by the statement of the Prophet (
) regarding the image-makers:
               
 
“It will be said to them (on the Day of Resurrection): ‘Bring to life what you have created!’”
Answer:
The answer to this is that anyone other than Allaah cannot create as He does; they are not ableto bring something into existence from nothing, nor can they bring to life the dead. The “creation”
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Is dividing Tawheed into categories an innovation (bid’ah)? – Shaikh Muqbil bin Hadi al Wadi’ee http://mountainofknowledge.wordpress.com/2012/11/08/is-pp/
Mountainofknowledge added this note|
The Meaning of The Testimony of Faith & Its Conditions - Shaikh Dr. 'Abdellah ash-Shethri - The Vice Dean (Rector) of Imam Muhammad bin Saud University, Riyadh. (Part 1) http://db.tt/XhAgY0yZ (Part 2) http://db.tt/COF3Cqa8 (Part 3) http://db.tt/mdMyCfLi (Part 4) http://db.tt/2MIbjjWG - Right Click Each Link and Press Save as (Arabic/ English Translation)

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