The Science of Tawheed
The science of Tawheed was developed by scholars to protect the Unitarian belief of Islam from being distorted by the enemy and deviant sects. Neither Prophet Muhammad (pbuh) nor the sahabah had categorized Tawheed in different types.
The necessity of study Aqeedah analytically arose when Islam spread faraway lands and Egypt, India, Persia, Byzantium came under the Caliphate. So new knowledge and thoughts from various cultures were encountered by the basic belief of Islam. Also the enemies of Islam try to destroy it from inside because they did not have enough power to destroy it militarily.
The first fitnah hit Muslim community in Aqeedah was the Qadariyah/Mutazilah sects. They rejected Allah's prior knowledge of events and The claim that the servant is the one who brings about his own action, independently, outside the scope of Allah's will (mashee'ah) and power (qudrah), creative ability (khalq) and bringing things into existence (eejaad). This innovation was acquired by al-Ma'bad al-Juhani from a Christian of Iraq called Sausan. Ghailan Ibn Muslim ad-Dimashqee took it from al-Ma'bad. It was taken up by the Mutazilah who then spread it to the Ummah, and the terms "Mutazilah" and "Qadariyah" became synonymous thereafter. (Aqidaah.com) In first few decades rulers were near to Islam so they stopped any idea alien to Islam by immediate action concerning in the field of Aqeedah. But later rulers went away from the path of Islam and the responsibility came on the shoulders of Muslim scholars to defend the actual faith of Islam intellectually.
From early times the scholars have categorized Tawheed. This has only been done to make it easier to understand. So this categorization is not one which is innovated and non-legislated, rather it’s a clarification upon the evidences present within the Book & the Sunnah. The scholars thought it wise to set out principles, issues and categories to make it easier to understand. And from those who became renowned with this categorization was Sheikhul Islam Ibn Taymiyah and Ibnu Qayoum may Allah have mercy on them both.
Sheikh Bakr Abu Zayd mentions in his book ‘ At-Taahdheer min mukhtasiraat As-Saaboonee fi Tafseer’ (pg, 30) “this categorization which was founded by detailed study by earlier generation scholars of the Salaf, from those which indicated towards it were the likes of Ibnu Menda, Ibnu Jareer At-Tabaree and other then them, and this was acknowledged by Sheikhul Islam Ibnu Taymiyah and Ibnu Qayoum and also acknowledged to by Az-Zubaydee in ‘At-Taaj al Aroos’, and from the latter (i.e. scholars) our Sheikh Ash-Shanqitee in ‘Adhwaa ul Bayaan’.
And it is a complete research of the texts of the legislation, and it (i.e. this research) is something which is present in each and different field (i.e. of knowledge), just like the research made by grammarians upon the Arabic language consisting of a Ism (Noun) fi’il (Verb) harf (letter) even though the Arabs never made mention of this, but still not one from amongst the criticizers censured them for this, likewise in other types of research”. (Zayd 30)
Sheikh Muhammad Bin Ali Al-Hizaam said “this was also indicated by At-Tahaawi in the beginning of his ‘Aqeedah’ and also Ibn Hibaan in the introduction to his book ‘Rowdatul Uqalah wa Nuzhatul Fudala’, rather he who clearly categorized it into three types was Ibnu Bataa may Allah have mercy on him in the manuscript of his book Al-Ibaanah page 794-793, and he is the first whom I’ve come across from those that declared the categorization of Tawheed of Allah into three.“ (Al-Hizaam)
Approaching analytically, scholars divided Tawheed in various categories. Some divided it into two, three or four categories. Sheikh al-Islam Ibn Taymiyah divided Tawheed into two categories and Sheikh Muhammad Ibn Ibraaheem divided it into four.
Some of the scholars said that Tawheed can be divided into two categories:
1. Tawheed al-Marifah wal-Ithbaat (Oneness of knowledge and affirmation): This includes believing in the existence of Allah and in His Lordship and His names and attributes.
2. Tawheed al-Qasd wal-Talab (Oneness of object and aim), which includes believing in the divine nature of Allah.
Then some scholars explained the previous categorization in more detail and made it easier to understand. So they said that Tawheed is divided into three categories:
1. Tawheed al-Ruboobiyyah (Oneness of divine Lordship): This includes belief in the existence of Allah.
2. Tawheed al-Uloohiyyah (Oneness of the Divine nature) or Tawheed al-Ibaadah (Oneness of worship) – which mean the same thing.
3. Tawheed al-Asma was Sifaat (Oneness of the Divine names and attributes)
And some of the scholars added to this categorization and said that Tawheed may be divided into four categories:
1. Belief in the existence of Allah.
2. Belief in the Lordship of Allah.
3. Belief in the Divinity of Allah.
4. Belief in the names and attributes of Allah. (IslamQA)
From the beginning the most discussed topic in science of Tawheed was about the Allah’s prior knowledge of events, where is Allah, transcendence of Allah, seeing Allah, refuting negation of all of Allah's Names and Attributes by some sects etc. Various sects emerged with these topics. And to defend the actual belief of Islam, scholars had to deal with these issues analytically. And science of Tawheed rises and developed with time.
Some scholars claim that this categorization of Tawheed intact an innovation bidah. They tell as this is not done by prophet and his companions so it is a new thing in Islam. But to make the understanding easier, scholars categorized shariah, fiqh, tajweed and all sciences required to understand Islam. So no way this could be a bidah.
Sheikh as-Safaareenee said: "Know that Tawheed has three divisions: Tawheed ar-Ruboobiyyah (the Oneness of God in His Lordship), Tawheed al- Uloohiyyah (to single-out Almighty God alone for worship) and Tawheed al-Asma was-Sifaat (the uniqueness of God's Names and Attributes)." (As-Safaareenee)
Sheikh Abdul-Razzaq Ibn ‘Abdul-Muhsin al-‘Abbaad also made clear treatise in response to this claim in his book. (al-’Abbaad) So the proof has been established against this false claim. And also in “Kitab at-Tawheed” in Sahih al-Bukhari we can see that he mentioned Tawheed-al-Ruboobiyyah (Lordship), Tawheed al-Uloohiyyah (Worship) and Tawheed al-Asma wa-Sifaat (Names and Attributes). (Bukhari) And this is the way of our early scholars.
So we can conclude that science of Tawheed was emerged by the scholars of Islam along with other fields of Islam. And it is not a bidah at all. All was done to understand the concept of Tawheed properly and safe guard the Unitarian belief of Islam.
Bibliography
al-’Abbaad, Abdul-Razaq ibn ‘Abdul-Muhsin. The Beneficial Summary in Clarifying The Evidences For The Categories of Tawheed. n.d.
Al-Hizaam, Sheikh Muhammad Bin Ali. Tawdhee al Mufeed Alaa kitaab Fathul Majeed. n.d. 31-32.
Aqidaah.com. n.d. 30 6 2014 <http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm>.
As-Safaareenee. Lawaami' al-Anwaarul-Bahiyyah. n.d.
Bukhari, Imam. Saheeh Bukhari. n.d.
IslamQA. n.d. 23 6 2014 <http://islamqa.info/en/10262>.
Zayd, Shaykh Bakr Abu. At-Taahdheer min mukhtasiraat As-Saaboonee fi Tafseer. n.d. 30.
The necessity of study Aqeedah analytically arose when Islam spread faraway lands and Egypt, India, Persia, Byzantium came under the Caliphate. So new knowledge and thoughts from various cultures were encountered by the basic belief of Islam. Also the enemies of Islam try to destroy it from inside because they did not have enough power to destroy it militarily.
The first fitnah hit Muslim community in Aqeedah was the Qadariyah/Mutazilah sects. They rejected Allah's prior knowledge of events and The claim that the servant is the one who brings about his own action, independently, outside the scope of Allah's will (mashee'ah) and power (qudrah), creative ability (khalq) and bringing things into existence (eejaad). This innovation was acquired by al-Ma'bad al-Juhani from a Christian of Iraq called Sausan. Ghailan Ibn Muslim ad-Dimashqee took it from al-Ma'bad. It was taken up by the Mutazilah who then spread it to the Ummah, and the terms "Mutazilah" and "Qadariyah" became synonymous thereafter. (Aqidaah.com) In first few decades rulers were near to Islam so they stopped any idea alien to Islam by immediate action concerning in the field of Aqeedah. But later rulers went away from the path of Islam and the responsibility came on the shoulders of Muslim scholars to defend the actual faith of Islam intellectually.
From early times the scholars have categorized Tawheed. This has only been done to make it easier to understand. So this categorization is not one which is innovated and non-legislated, rather it’s a clarification upon the evidences present within the Book & the Sunnah. The scholars thought it wise to set out principles, issues and categories to make it easier to understand. And from those who became renowned with this categorization was Sheikhul Islam Ibn Taymiyah and Ibnu Qayoum may Allah have mercy on them both.
Sheikh Bakr Abu Zayd mentions in his book ‘ At-Taahdheer min mukhtasiraat As-Saaboonee fi Tafseer’ (pg, 30) “this categorization which was founded by detailed study by earlier generation scholars of the Salaf, from those which indicated towards it were the likes of Ibnu Menda, Ibnu Jareer At-Tabaree and other then them, and this was acknowledged by Sheikhul Islam Ibnu Taymiyah and Ibnu Qayoum and also acknowledged to by Az-Zubaydee in ‘At-Taaj al Aroos’, and from the latter (i.e. scholars) our Sheikh Ash-Shanqitee in ‘Adhwaa ul Bayaan’.
And it is a complete research of the texts of the legislation, and it (i.e. this research) is something which is present in each and different field (i.e. of knowledge), just like the research made by grammarians upon the Arabic language consisting of a Ism (Noun) fi’il (Verb) harf (letter) even though the Arabs never made mention of this, but still not one from amongst the criticizers censured them for this, likewise in other types of research”. (Zayd 30)
Sheikh Muhammad Bin Ali Al-Hizaam said “this was also indicated by At-Tahaawi in the beginning of his ‘Aqeedah’ and also Ibn Hibaan in the introduction to his book ‘Rowdatul Uqalah wa Nuzhatul Fudala’, rather he who clearly categorized it into three types was Ibnu Bataa may Allah have mercy on him in the manuscript of his book Al-Ibaanah page 794-793, and he is the first whom I’ve come across from those that declared the categorization of Tawheed of Allah into three.“ (Al-Hizaam)
Approaching analytically, scholars divided Tawheed in various categories. Some divided it into two, three or four categories. Sheikh al-Islam Ibn Taymiyah divided Tawheed into two categories and Sheikh Muhammad Ibn Ibraaheem divided it into four.
Some of the scholars said that Tawheed can be divided into two categories:
1. Tawheed al-Marifah wal-Ithbaat (Oneness of knowledge and affirmation): This includes believing in the existence of Allah and in His Lordship and His names and attributes.
2. Tawheed al-Qasd wal-Talab (Oneness of object and aim), which includes believing in the divine nature of Allah.
Then some scholars explained the previous categorization in more detail and made it easier to understand. So they said that Tawheed is divided into three categories:
1. Tawheed al-Ruboobiyyah (Oneness of divine Lordship): This includes belief in the existence of Allah.
2. Tawheed al-Uloohiyyah (Oneness of the Divine nature) or Tawheed al-Ibaadah (Oneness of worship) – which mean the same thing.
3. Tawheed al-Asma was Sifaat (Oneness of the Divine names and attributes)
And some of the scholars added to this categorization and said that Tawheed may be divided into four categories:
1. Belief in the existence of Allah.
2. Belief in the Lordship of Allah.
3. Belief in the Divinity of Allah.
4. Belief in the names and attributes of Allah. (IslamQA)
From the beginning the most discussed topic in science of Tawheed was about the Allah’s prior knowledge of events, where is Allah, transcendence of Allah, seeing Allah, refuting negation of all of Allah's Names and Attributes by some sects etc. Various sects emerged with these topics. And to defend the actual belief of Islam, scholars had to deal with these issues analytically. And science of Tawheed rises and developed with time.
Some scholars claim that this categorization of Tawheed intact an innovation bidah. They tell as this is not done by prophet and his companions so it is a new thing in Islam. But to make the understanding easier, scholars categorized shariah, fiqh, tajweed and all sciences required to understand Islam. So no way this could be a bidah.
Sheikh as-Safaareenee said: "Know that Tawheed has three divisions: Tawheed ar-Ruboobiyyah (the Oneness of God in His Lordship), Tawheed al- Uloohiyyah (to single-out Almighty God alone for worship) and Tawheed al-Asma was-Sifaat (the uniqueness of God's Names and Attributes)." (As-Safaareenee)
Sheikh Abdul-Razzaq Ibn ‘Abdul-Muhsin al-‘Abbaad also made clear treatise in response to this claim in his book. (al-’Abbaad) So the proof has been established against this false claim. And also in “Kitab at-Tawheed” in Sahih al-Bukhari we can see that he mentioned Tawheed-al-Ruboobiyyah (Lordship), Tawheed al-Uloohiyyah (Worship) and Tawheed al-Asma wa-Sifaat (Names and Attributes). (Bukhari) And this is the way of our early scholars.
So we can conclude that science of Tawheed was emerged by the scholars of Islam along with other fields of Islam. And it is not a bidah at all. All was done to understand the concept of Tawheed properly and safe guard the Unitarian belief of Islam.
Bibliography
al-’Abbaad, Abdul-Razaq ibn ‘Abdul-Muhsin. The Beneficial Summary in Clarifying The Evidences For The Categories of Tawheed. n.d.
Al-Hizaam, Sheikh Muhammad Bin Ali. Tawdhee al Mufeed Alaa kitaab Fathul Majeed. n.d. 31-32.
Aqidaah.com. n.d. 30 6 2014 <http://www.aqidah.com/creed/articles/hxnhe-the-splitting-of-the-muslim-ummah-part-3.cfm>.
As-Safaareenee. Lawaami' al-Anwaarul-Bahiyyah. n.d.
Bukhari, Imam. Saheeh Bukhari. n.d.
IslamQA. n.d. 23 6 2014 <http://islamqa.info/en/10262>.
Zayd, Shaykh Bakr Abu. At-Taahdheer min mukhtasiraat As-Saaboonee fi Tafseer. n.d. 30.
© 2014 by Tauhid Ahmed.