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) Allahs 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 Allahs rizq
and just relies on that without taking action is the one who does
not take precautional measures.
5) Confirmation of two of Allahs beautiful names, The Sustainer
[Arrazaaq Continuously Provides] and The Omnipotent [AlMateen]
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
Allahs 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 Allahs 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 Allahs 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 orphans 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
Allahs 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.