Umm_Hurayrah
16-12-2003, 18:45
1. Tawheed is either in action . Thus Tawheed has only two aspects - it is either in knowledge or in action. Some of the scholars divide the Tawheed of knowledge into that which relates to His Names and Attributes and that which relates to His Lordship (i.e. he is singled out with the actions of creating, owning, providing, benefiting, harming and so on).
2. The above understanding is actually found in detail in the Book and the Sunnah – and is not a matter of “terminology used by the later scholars” as some have claimed. Rather, the whole of Tawheed is understood in the manner above, and this understanding was clear from the earliest to the later times. The scholars merely spoke with terms that define this overall, comprehensive, all inclusive Tawheed - that has come in the Book and the Sunnah - and it is either in knowledge or in action.
3. The claim of some of the Harakiyyoon, that the scholars used terminologies for Tawheed to highlight certain aspects, at times when giving importance to them was needed, is baatil and a lie upon the Salaf. Rather, the classification of the scholars, whether it is Ibn Battah’s three-fold classification or Ibn al-Qayyim’s two-fold classification, then the aim of that was to define the overall, comprehensive, all-inclusive Tawheed that has come in the Book and the Sunnah. And this claim or this premise – that the scholars gave prominence to certain affairs of Tawheed, when the situation demanded that – is really a premise that is being employed in order to justify the deviation away from the methodology of the Prophets in calling to Allaah – [that is calling to the all-inclusive, all encompassing Tawheed, which has a particular starting point] - and towards the methodology of Qutb and Banna in calling to Haakimiyyah and Imaamah - [that is calling to the narrow and restricted Tawheed, which has a particular starting point].
4. When the above becomes clear, then to judge by what Allaah has revealed relates both to Ruboobiyyah, or Asmaa was-Sifaat (or the Tawheed of knowledge, in the sense that one accepts that judgement is one of the exlusive rights of Allaah , and that He is al-Hakam) and Uloohiyyah in the sense that one judges by Allaah’s judgement. And this is similar for all of the other affairs that comprise Tawheed. So for example tawakkul includes holding the belief that Allaah alone benefits and harms, as well as adopting the ways and means in order to bring about that which is desired – so this is knowledge that is held and action that is performed. And so on… for all the other actions. So the Salaf in their defining of Tawheed exactly as it has come in the Book and the Sunnah, they meant to define the overall, inclusive, Tawheed that was the basis of the da’wah of the Prophets and the Tawheed that has come in the Book and the Sunnah, and which comprises both knowledge and action. So the Prophets did not single out Haakimiyyah in their da’wah or its starting point, even though the situation might have demanded that . Rather they began with what is the greatest of the affairs of Tawheed which is making supplication to Allaah alone, and love for him alone, and fear of him alone, and reliance upon him alone, and prayer to him alone, and sacrifice to him alone and so on. So they began with this even though the situation might have demanded that they call to Haakimiyyah as a starting point.
5. Thus, the starting point of the da’wah to Tawheed, in every age and era, is exactly the same and does not change , and in light of this, the classification or understanding of the Salaf, of this Tawheed, does not change either, since they define it exactly as the Quraan and Sunnah have defined it, in its all inclusive, all encompassing, comprehensive manner – and this overall Tawheed is the basis of their call – and they begin as always, exactly where the Prophets began, and they do not begin with any one part of it, exclusively, or base their call around it exclusively.
2. The above understanding is actually found in detail in the Book and the Sunnah – and is not a matter of “terminology used by the later scholars” as some have claimed. Rather, the whole of Tawheed is understood in the manner above, and this understanding was clear from the earliest to the later times. The scholars merely spoke with terms that define this overall, comprehensive, all inclusive Tawheed - that has come in the Book and the Sunnah - and it is either in knowledge or in action.
3. The claim of some of the Harakiyyoon, that the scholars used terminologies for Tawheed to highlight certain aspects, at times when giving importance to them was needed, is baatil and a lie upon the Salaf. Rather, the classification of the scholars, whether it is Ibn Battah’s three-fold classification or Ibn al-Qayyim’s two-fold classification, then the aim of that was to define the overall, comprehensive, all-inclusive Tawheed that has come in the Book and the Sunnah. And this claim or this premise – that the scholars gave prominence to certain affairs of Tawheed, when the situation demanded that – is really a premise that is being employed in order to justify the deviation away from the methodology of the Prophets in calling to Allaah – [that is calling to the all-inclusive, all encompassing Tawheed, which has a particular starting point] - and towards the methodology of Qutb and Banna in calling to Haakimiyyah and Imaamah - [that is calling to the narrow and restricted Tawheed, which has a particular starting point].
4. When the above becomes clear, then to judge by what Allaah has revealed relates both to Ruboobiyyah, or Asmaa was-Sifaat (or the Tawheed of knowledge, in the sense that one accepts that judgement is one of the exlusive rights of Allaah , and that He is al-Hakam) and Uloohiyyah in the sense that one judges by Allaah’s judgement. And this is similar for all of the other affairs that comprise Tawheed. So for example tawakkul includes holding the belief that Allaah alone benefits and harms, as well as adopting the ways and means in order to bring about that which is desired – so this is knowledge that is held and action that is performed. And so on… for all the other actions. So the Salaf in their defining of Tawheed exactly as it has come in the Book and the Sunnah, they meant to define the overall, inclusive, Tawheed that was the basis of the da’wah of the Prophets and the Tawheed that has come in the Book and the Sunnah, and which comprises both knowledge and action. So the Prophets did not single out Haakimiyyah in their da’wah or its starting point, even though the situation might have demanded that . Rather they began with what is the greatest of the affairs of Tawheed which is making supplication to Allaah alone, and love for him alone, and fear of him alone, and reliance upon him alone, and prayer to him alone, and sacrifice to him alone and so on. So they began with this even though the situation might have demanded that they call to Haakimiyyah as a starting point.
5. Thus, the starting point of the da’wah to Tawheed, in every age and era, is exactly the same and does not change , and in light of this, the classification or understanding of the Salaf, of this Tawheed, does not change either, since they define it exactly as the Quraan and Sunnah have defined it, in its all inclusive, all encompassing, comprehensive manner – and this overall Tawheed is the basis of their call – and they begin as always, exactly where the Prophets began, and they do not begin with any one part of it, exclusively, or base their call around it exclusively.