The oneness of Allah—Tawheed—is the bedrock of Islamic belief. Yet, some question whether dividing Tawheed into categories is a later scholarly innovation not rooted in the Qur'an and Sunnah. This brief post aims to address these concerns by exploring the necessity, origins, and historical recognition of Tawheed's categorisation, ultimately reinforcing that this division is deeply embedded in Islamic tradition.
To delve into a detailed study on topics of Tawheed, its categories and the ‘Aqeedah of Ahlus Sunnah wa Al-Jamā’ah, check out the ‘Aqeedah pathway under our Student of Knowledge Program.
The Necessity of Categorizing Tawheed
Understanding complex concepts often requires breaking them down into manageable parts. In Islamic scholarship, categorization serves several crucial purposes:
- Facilitating Understanding: Dividing intricate subjects into categories makes them easier to comprehend. For example, distinguishing between زكاة المال (Zakat al-Maal) and زكاة الفطر (Zakat al-Fitr) helps Muslims understand the unique regulations of each form of charity. Similarly, categorising words in Arabic grammar into nouns, verbs, and prepositions simplifies language learning.
- Preventing Misconceptions: Without clear definitions, people might adopt incomplete or incorrect beliefs. A person might think that simply acknowledging Allah as the sole Creator suffices for true monotheism. However, Tawheed encompasses more—it requires worshipping Allah alone and affirming His unique attributes. Categorization clarifies these aspects, ensuring believers do not inadvertently fall into Shirk (associating partners with Allah).
- Grounded in Revelation: The division of Tawheed into categories is derived from the Qur'an and Sunnah through systematic study (الاستقراء). While the Qur'an may not explicitly list these categories, the concepts are inherently present within its verses, justifying the categorization.
Evidence from the Qur'an and Sunnah
The Qur'an provides a foundation for the categories of Tawheed, even if not explicitly named.
- Consider Surah Maryam, 19:65:
رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا
"Lord of the heavens and the earth and whatever is between them,"(Tawheed ar-Ruboobiyyah: Affirming Allah's Lordship)
فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ
"So worship Him and remain patient in worshipping Him."(Tawheed al-Uloohiyyah: Commanding exclusive worship of Allah)
هَلْ تَعْلَمُ لَهُ سَمِيًّا
"Do you know of anyone similar to Him?"(Tawheed al-Asma' wa-Sifat: Affirming Allah's unique names and attributes)
- Similarly, Surah Al-Fatiha encapsulates these categories:
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
"All praise is for Allah, Lord of the worlds."
- "All praise is for Allah" reflects Tawheed al-Uloohiyyah, as praise is a form of worship due only to Allah.
- "Lord of the worlds" signifies Tawheed ar-Ruboobiyyah, acknowledging Allah's lordship over all creation.
- The names "Allah" and "Rabb" are part of Tawheed al-Asma' wa-Sifat, highlighting His unique names and attributes.
These verses demonstrate that the principles underlying the categories of Tawheed are deeply rooted in the Qur'an.
The Use of Tawheed by the Prophet ﷺ and His Companions
The term Tawheed was known and used by the Prophet Muhammad ﷺ and his Companions, indicating that it is not a later innovation.
- In the Hadith of Jābir ibn ʿAbd Allāh رضي الله عنه in Ṣaḥīḥ Muslim, it is narrated:
فَأَهَلَّ بِالتَّوْحِيدِ: "لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، لَبَّيْكَ لاَ شَرِيكَ لَكَ لَبَّيْكَ، إِنَّ الْحَمْدَ وَالنِّعْمَةَ لَكَ وَالْمُلْكَ، لاَ شَرِيكَ لَكَ"
"He pronounced the Oneness of Allah (saying): 'Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily, all praise, grace, and sovereignty belong to You. You have no partner.'" [Ṣaḥīḥ Muslim 1218a]
This hadith illustrates that the concept and terminology of Tawheed were integral to the teachings of the Prophet ﷺ and understood by his Companions.
The Three Categories of Tawheed Explained
Scholars have identified three primary categories of Tawheed to encompass its full meaning:
1. Tawheed ar-Ruboobiyyah (توحيد الربوبية) — Oneness of Lordship
This affirms that Allah is the sole Rabb (Lord) of all worlds. He alone is the Creator, Sustainer, and Controller of everything that exists.
2. Tawheed al-Asma' wa-Sifat (توحيد الأسماء والصفات) — Oneness of Names and Attributes
This asserts that Allah's names and attributes are unique to Him and incomparable. Believers must affirm all the names and attributes that Allah has affirmed for Himself in the Qur'an and through His Prophet ﷺ, without distorting or denying them.
3. Tawheed al-Uloohiyyah (توحيد الألوهية) — Oneness of Worship
This emphasises that all acts of worship should be directed exclusively to Allah. It rejects directing any form of worship to other than Allah, whether it be supplication, sacrifice, or any other act of devotion.
Statements from Early Scholars
Early Islamic scholars recognized and discussed these aspects of Tawheed, further demonstrating that the categorization is not a later development.
Imam Abu Hanifa (رحمه الله) [d. 150 AH]
- He used terms aligning with the categories of Tawheed:
الله تَعَالَى يُدْعَى مِنْ فَوْقِ لَا مِنْ أَسْفَلَ، لِأَنَّ السُّفْلَ لَيْسَ مِنْ وَصْفِ الرُّبُوبِيَّةِ وَالْأُلُوهِيَّةِ فِي شَيْءٍ
"Allah the Exalted is supplicated to from above, not from below; because being lowly is not a description of lordship (rububiyyah) and divinity (uloohiyyah) in any respect."
Abu Ja'far al-Tahawi (رحمه الله) [d. 321 AH]
- In his famous creed, he conveyed the beliefs of Imam Abu Hanifa and his students:
هذا ذكر بيان عقيدة أهل السنة والجماعة على مذهب فقهاء الملة ، أبو حنيفة النعمان بن ثابت الكوفي، وأبو يوسف يعقوب بن إبراهيم الأنصاري، وأبي عبد الله محمد بن الحسن الشيباني ، رضوان الله عليهم أجمعين، وما يعتقدون من أصول الدين ويدينون به رب العالمين نقول في توحيد الله معتقدين بتوفيق الله: إن الله واحد لا شريك له، ولا شيء مثله، ولا شيء يعجزه، ولا إله غيره.
"This is a clarification of the 'Aqeedah of Ahl al-Sunnah wal-Jama’ah on the madhab of the jurists of the religion, Abu Hanifa al-Nu’man bin Thabit al-Kufi, Abu Yusuf Yaqoub bin Ibrahim al-Ansari, and Abu Abdullah Muhammad bin al-Hasan al-Shaibani, may Allah be pleased with them all, and what they believe of the 'Aqeedah of religion and that with which they worshipped the Lord of the worlds. We say about the Tawheed of Allah, believing with the guidance of Allah: Allah is one, has no partner, nothing like Him, and no object of worship besides him."
Ibn Jarir al-Tabari (رحمه الله) [d. 310 AH]
- In his exegesis of Surah Muhammad, 47:19:
فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ
"So know that there is no deity except Allah"
- He explained:
يقول تعالى ذكره لنبيه محمد ﷺ: فاعلم يا محمد أنه لا معبود تنبغي أو تصلح له الألوهة، ويجوز لك وللخلق عبادته، إلا الله الذي هو خالق الخلق، ومالك كل شيء، يدين له بالربوبية كل ما دونه
"Allah ﷻ says to His Prophet Muhammad ﷺ: So know, O Muhammad, that there is no deity for whom worship is necessary, appropriate, or befitting except Allah, who is the Creator of creation, and the owner of everything. Everything other than Him submits to His rububiyyah."
These scholars emphasised the different dimensions of Tawheed, aligning with the categories identified through systematic study of the Qur'an and Sunnah.
Rebutting the Claim of Innovation
The assertion that categorising Tawheed is a later innovation neglects substantial evidence:
- Scriptural Basis: The Qur'an contains numerous verses that address the different aspects of Tawheed, which scholars have organised into categories for clarity.
- Prophetic Usage: The Prophet ﷺ and his Companions used the term Tawheed and understood its comprehensive meaning.
- Early Scholarly Recognition: Renowned scholars from the earliest generations discussed concepts corresponding to the categories of Tawheed.
Categorisation is a scholarly tool to enhance understanding, not an addition to religion. It helps prevent partial adherence that could lead to significant errors in belief and practice.
Conclusion
The division of Tawheed into Tawheed ar-Ruboobiyyah, Tawheed al-Asma' wa-Sifat, and Tawheed al-Uloohiyyah is deeply rooted in Islamic teachings. It is not an innovation of later scholars but a reflection of the comprehensive understanding of monotheism presented in the Qur'an and Sunnah.
By embracing this categorization, believers ensure they:
- Acknowledge Allah's Sole Lordship: Recognizing Him as the only Creator and Sustainer.
- Affirm His Unique Names and Attributes: Understanding that His qualities are unparalleled and cannot be attributed to others.
- Direct Worship Exclusively to Him: Ensuring that all acts of devotion are for Allah alone.
- This holistic approach safeguards the purity of faith, aligning with the command:
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا
"Worship Allah and associate nothing with Him." [Surah An-Nisa', 4:36]
Understanding Tawheed in its full context strengthens a believer's relationship with Allah, grounding their faith in the authentic teachings of Islam as practised by the Prophet ﷺ and the righteous predecessors.
The categorisation of Tawheed is not a scholarly invention—it is a tool grounded in the Qur’an and Sunnah to protect belief and clarify the essence of monotheism. To explore these categories further and strengthen your ‘Aqeedah along with other essential sciences—such as Fiqh, Tafseer, Hadith, and Seerah—enrol in the Student of Knowledge Program at AMAU Academy.
Take that first step towards authentic knowledge and firm belief—join us today and connect with the teachings of Islam in a structured and meaningful way.
