Islamic Teaching

What is Tawheed ?


The Being of the Almighty Allah is to be sure One. it's just those that are oblivious and keep being uninformed need a proof on how Almighty Allah is One and is truly Present. those that are Allah-cognizant don't want a proof regarding this matter of Tauheed and Shirk. They really acknowledge without a second thought . there's a celebrated maxim inside the Arabic which is as per the following: Al Ashyaa'u tu'rafa bi azdaadihi - "Articles are for sure comprehended by its alternate extremes."

For instance, harmony must be comprehended and increased in value by that one that has felt and experienced uneasiness. That individual however who has not felt nervousness, can't acknowledge harmony. inside a similar way, Day can't be comprehended if an individual has not encountered the Night. In like manner, if an individual has not appreciated misguidance how is it feasible for him to know direction? Utilizing this very standard, we may ask, if an individual has not comprehended "Avoid" or Polytheism, how is it feasible for him to comprehend or fathom "Tauheed" or Monotheism? it's , along these lines, just sensible that after we've comprehended Shirk can we at that point comprehend Tauheed.

The Almighty Allah has in reality unmistakably clarified the activity Shirk and Tauheed, along these lines totally killing the idea of non-religion. it's astonishing that subsequent to clarifying the distinctions inside the idea of Tauheed and Shirk so plainly, there are still questions inside the brains of these whose sole obligation it's to pulverize the idea or essentials of solidarity found in Islam.


The meaning of "Tauheed" is to believe that there is no Partner to Allah in His Being and in His Attributes. In other words, how Almighty Allah is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.


After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge which is one of the Attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?


No! Dear Muslim Brothers and Sisters, do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the Attribute of "Living", yet He has, also through His Mercy, bestowed upon His Creation this very quality. The attribute of living though which we relate to ourselves is not the same Attribute of Living as we relate to Allah. The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allah. The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Attribute of Living is Eternal and non-bestowed.

If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.


The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allah Possesses Power and Authority. We also know that He has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allah Possesses Power and Authority, yet, although possessing these Attributes, He is not subservient to anyone, neither have these Attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by the Almighty Allah.


This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allah Possesses these Attributes and so does the slave. No one has given these Qualities to Allah, whilst the slave, on the other hand, has been accorded these attributes by Almighty Allah. This is, in fact, one of the clear differences between the Almighty Allah and His slave.

We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by the Almighty Allah, then this belief cannot be labeled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah, then this belief cannot be termed Shirk.

At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the Idol worshippers who also believe that their Idols have been given these amazing powers by Allah. Are they not using the very same principle, which we are applying?

The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah, they also should have believed that the slave is undoubtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority.

They began to believe that although their Idols were a creation, Almighty Allah had given the Idols Divinity and total "God-head". They believed that after creating their Idols, there was now no need for submission towards Almighty Allah to complete (Allah forbid!) because their Idols could do whatever it wished, even if Almighty Allah had not commanded it to do a certain thing. The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Almighty Allah.


Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.


The Almighty Allah states in the Holy Quran: Man zal lazi yashfa'u indahoo illa bi izni. "Who is it that can intercede with Him, except with His permission." (Surah Baqara: Verse 225) From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their Idols are totally useless.

The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (sallal laahu alaihi wasallam) as proven by many authentic sources. Thereafter, the other Prophets, the Martyrs (Shuhada), the Saints, etc. Another important fact we must always bear in mind is that if an individual performs a duty without the Permission of Allah, then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.

The Holy Quran is evidence of Hazrat 'Isa (alaihis salaam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: Wa ubri'ul akmaha wal abrasa wa uh'yil mawta bi iznillahi - "I heal those who are born blind and the leper and I raise the dead by Allah's permission." (Surah Ale Imraan: Verse 49)

We know that to perform amazing duties as explained by Hazrat 'Isa (alaihis salaam) is indeed the Grace of the Almighty Allah, yet this great Prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed.

When he has said, "these duties are performed through the permission of Allah", immediately, the question of Shirk is dismissed and the entire concept becomes one of Tauheed. Keeping this in mind, when Muslims state that great Prophets and Saints can perform miracles and do so with the Permission of Allah, how can any sensible person call this action as being Shirk. This belief is purely Tauheed.

If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah are explained.


Each making of the Almighty Allah has been made for some particular explanation and reason, specifically, the sun, the trees, water, the breeze. Clarifying the reason for the making of Man, the Almighty Allah states: Wa mama khalaqtul Jinna wal insa illa liya'budun - "I have not made Man and Jinn, yet that they adore Me." (Ad Dhaariyat: Verse 56) Worship must be performed if there is acknowledgment. As it were, humankind and Jinn have been made to perceive the Almighty Allah. The inquiry that emerges is, what is the result of this acknowledgment? It implies that the more we perceive Allah, the more we love Him.

From the above conversation we come to understand that humanity has been made to perceive Allah, and by doing so we become nearer. At the end of the day, closeness to Allah is the apex of wonder in the life of humanity.

By getting this, we should inspect its undertone, it's outcomes and it's importance in the light of Islamic Law.

There is a Hadith-e-Qudsi found in the Sahih Bukhari clarifying this: The Prophet (sallal laahu alaihi wasallam) has clarified that the Almighty Allah has expressed: "He who has caused ill will with My Wali (Friend), I give him statement of war. Among those demonstrations through which My slave accomplishes My closeness, the most darling are the Fardh (Compulsory) acts. My slave additionally accomplishes My closeness through the Nafil (Optional) deeds, till I make him into My dearest. At the point when he turns into My adored, I become his ears through which he tunes in, his eyes through which he sees, his hands by which he holds, his feet by which he strolls. At the point when he argues to Me for anything I certainly present it on him. At the point when he looks for asylum in Me from any terrible deed, at that point I unquestionably spare him from it." Some people express that simply in the wake of accomplishing this status does the slave cease from every single awful deed. This idea is an outrageous distortion of the Tradition, for any individual having a little presence of mind will disclose to you that in the wake of shunning every single awful deed, does the slave accomplish this status. As such, after he has embraced devotion and restraint, does he have any possibility of turning into the adored.

In the accompanying stanza, Almighty Allah is clarifying how we can accomplish His closeness. He states: Kul in kuntum tuhiboonal laaha fattabi'ooni yuh'bibkumul laahu - "State (O Muhammad to them), on the off chance that you love Allah tail me, Allah will adore you." (Surah Ale Imraan: Verse 31)

At the end of the day, after we have embraced devotion and forbearance in following the Holy Prophet (sallal laahu alaihi wasallam), will we get any opportunity of turning into an adored? The slave first abstains from awful deeds and activities. He at that point plays out the Fardh and Nafil acts ceaselessly. At that point just does he become the adored. It isn't feasible for him to keep performing fiendish deeds and still feels he can turn into the darling worker of Allah.

Imam Fakhrudeen Raazi (radi Allahu anhu) in his "Tafseer Kabeer", clarifies the above Hadith: "In a similar way, on the off chance that the slave ceaselessly receives great deeds, at that point he to be sure arrives at that phase of which the Almighty Allah expresses that He turns into the slaves eye and ear. At the point when the Magnificent Noor (Light) of Allah turns into the eye of the slave, at that point the slave sees things close and far off. At the point when this Light turns into the hand of the slave, at that point he, the slave, is then ready to get rid of things simple and troublesome, close and far."

We additionally come to acknowledge from this clarification that the adored captives of Allah have been enabled to help and help. When we have demonstrated this, how might we call it Shirk in the event that we beg them for help? It can never be Shirk, for despite the fact that the slave and the Creator can help and help, recollect that the Creator Possesses this Attribute without it being given to Him by anybody. The slave, then again, has these properties after it has been given to him by Almighty Allah, we despite everything accept that the slave is the worker of Allah is as yet subservient to Him. This is the conviction everything being equal. At the point when we have comprehended and acknowledged this, the contrast among Tauheed and Shirk turns out to be very clear, yet, lamentably, there are sure people who express that they put stock in Allah, yet think about approaching His dearest slaves for help as Shirk. On the off chance that this for sure be their confidence, at that point what, we ask of you, is Kufr?

It likewise is by all accounts the propensity for these "adherents" to relate sections implied for the Kufaar towards Muslims, maybe they are simply following the propensity for their ancestors. It is recorded in the Sahih Bukhari, that Hazrat Abdullah Ibn Omar (radi Allahu anhuma) used to loathe the Khaariji faction the most. Why? Allow us to see. He thought of them as the most noticeably terrible of creation. He used to state that "these individuals have made it an act of theirs, that whatever section has been uncovered against the icon admirers, they relate these stanzas towards the Muslims."


Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him will be immediately nullified?


This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (sallal laahu alaihi wasallam) has stated that the grave is sometimes a Garden of Paradise and sometimes a Pit of Hell.

We, therefore, logically ask: for who is this grave sometimes a Pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.

So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.

Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave. Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.


It is accounted for in the Ahadith that when the individual is put inside the grave, the grave crushes him, be he Muslim or non-Muslim. The earth could be depicted as "the mother", for man has been made from sand. In this manner, it makes sense that all will come back to her. A portion of her kids who have embraced devotion and forbearance, they she will be invited and pleasantly got. Those, then again, who have embraced shameful conduct and disrespect, she will get them, not welcome them, yet rather to rebuff them. This model unmistakably depicts how a Muslim and non-Muslim will be treated in the grave. It will invite the Muslim as a mother touching her kid, while she will crush the skeptic till his ribs show up on inverse sides. This represents the spirit never kicks the bucket and that the prize or discipline inside the grave is a reality.

Let us come back to the conversation depicting the grand characteristics controlled by the darling captives of Allah. Having demonstrated that his spirit body despite everything has these properties, it implies that he can even now help us, navigate miles on end, tune in and see things far and close. When he can at present do these things with the Permission of Allah, at that point in what capacity can any rational individual term it as being as Shirk in the event that we request that they help us?

In the Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (radi Allahu anhuma) portrays that a Sahaba once set up his shelter on a plot of ground without understanding that he was doing as such over a grave. Inevitably, he understood that his tent was over a grave for he could hear the presentation of the Surah Mulk. He related the whole scene to the Prophet (sallal laahu alaihi wasallam), who answered that the presentation of Surah Mulk for sure helps the individual inside the grave and shields him from torment and discipline.

From this scene, we see that the dearest workers of Allah are as yet alive inside their graves, or, in all likelihood the Prophet (sallal laahu alaihi wasallam) would have only ignored the whole episode. Be that as it may, he didn't do as such. Or maybe, he remarked on the strengths of the Surah Mulk, which implies that he likewise acknowledged that the dearest workers of Allah are as yet alive inside their graves.

Let us relate another episode from the time of the associates. It is recorded that in the time of Hazrat Mu'awwiya (radi Allahu anhu) a channel was burrowed among Mecca and Medina. Co-unexpectedly, the channel went through that plot of land where the Shuhada (Martyrs) of Uhud lay covered. An individual while burrowing coincidentally cut the foot of a Shaheed with a spade. Thus, blood started to spill out of the favored foot. We gain from this episode that beside their spirits, even the assemblages of these extraordinary and adored workers of Allah are alive. This occurrence is described in "Jazbul Quloob" by Shaikh Muhaddith Dehelvi (radi Allahu anhu) and "Sharahus Sudur" by Imam Jallaludeen Suyutwi (radi Allahu anhu).

Let us presently quote another model from the time of the Taabe'ins. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", describes from Hazrat Sa'eed (radi Allahu anhu). The incredible holy person states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were covering Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the last shakes, one stone inadvertently fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was going to play out the Salaah and he was beseeching Allah in the accompanying way, 'O Allah, You have given sure of Your creation the Permission to play out their Salaah inside the grave, give me likewise a similar consent'. It was undoubtedly past the Mercy of Allah to deny him."

N.B.: Hazrat Thaabit canister Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He has described Ahadith from Hazrat Anas (radi Allahu anhu) and different Companions. Shuba states that he used to finish the recitation of the Holy Quran in one day and night. He likewise used to quick during the day. Abu Bakr Al Muzni states that he had not seen a more devout individual than Thaabit container Aslam (radi Allahu anhu). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)

Imam Baihaqi (radi Allahu anhu) describes from Qazi Nishapuri Ebrahim (radi Allahu anhu) who expresses that, "A devout lady died. Among those that were available for her Janazah was a final resting place criminal, who went to just with the expectation of seeing where she was being covered. As dimness set in, he burrowed the grave and was going to take the final resting place when the devout woman shouted, 'By Allah, how peculiar that a tenant of Paradise is taking the casket of another occupant of Paradise'. She clarified that whosoever partook in her Janazah, Allah would pardon them, and that the casket hoodlum participated in the Janazah. The criminal quickly secured the grave and atoned with a genuine heart."

In reality this is the significance of the cherished hirelings of Allah, that one goes to them as a cheat and returns as a Saint himself.

It is accounted for in the Hadith-e-Qudsi that the Almighty Allah has expressed: "When My slave, turns into My dearest, at that point his words and traits become the reflection of My Words and Attributes. Whatever he argues for, I present it to him. On the off chance that he looks for asylum in Me, I secure him."

As we have seen, every one of these blessings are as yet found in the dearest hirelings of Allah much after they have left from this world. It is expected exclusively to this that the trusting Muslims visit the graves of the Saints for they are surely individuals who show been guaranteed the Mercy and Assistance of Allah. We get from these confirmations, that if an individual goes to the Mazaar of an incredible Saint and entreats to him thusly, "O cherished worker of Allah, you are to be sure the darling slave of Allah. If you don't mind ask the Almighty for my benefit," how, we ask of you, would this be able to be named Shirk, when the Almighty Allah Himself has guaranteed them every one of these blessings?

In the wake of thinking about these realities, if any individual feels that he can't accomplish any assistance and help by visiting a Mazaar of an extraordinary Saint, at that point he has not at all offended the Saint, rather he has questioned the guarantee of Allah though Allah has guaranteed his slaves His help.

Till now, we have demonstrated that help and help that can be rendered by the cherished captives of Allah in this world and in the Aalam-e-Barzakh, the inquiry is: will they have the option to help us in the Hereafter?

The Holy Prophet (sallal laahu alaihi wasallam) has just offered this response. He has expressed: "The Ulema, the Hufaaz, and the Shuhada of my adherents will to be sure mediate on the Day of Judgment. Indeed, even the newborn child whose guardians are Muslims will mediate." If, as some deceived people say, that it is Shirk to approach the creation for help, at that point by what method will these previously mentioned adored slaves help us on the Day of Judgment. This again is verification that it isn't Shirk to ask them in this world either!

The occasions that will happen on the Day of Judgment are obvious to all. We realize that humankind will go to every Prophet (alaihimus salaam) looking for help, when at long last they arrive at the Holy Prophet (sallal laahu alaihi wasallam), he will say, "I am for it (that is, I am that individual who will intervene for you)."

He will at that point go into surrender and Praise the Almighty Allah, after which the Almighty Allah will say, "O Muhammad! Raise your head. Talk you will be tuned in to. Ask, it will be given to you. Mediate, your intervention will be acknowledged."

The Prophet (sallal laahu alaihi wasallam) will at that point mediate. After him, the incomparable Prophets and Saints. In the event that it is Shirk to approach the adored hirelings of Allah for help, in what manner will it be passable on the Day of Judgment? We propose to the individuals who consider this activity as Shirk to voice their supposition on the Day of Judgment, maybe they will be abundantly "remunerated" for their imprudence.

May the Almighty Allah present to individuals the Imaan to separate effectively among Shirk and Tauheed. Aameen!