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Introduction to Studying Tawheed

Whenever we study any matter related to the Deen we must make sure to study all texts together, and this is even more so in this matter of Tawheed, the first and last obligation. If you say you want to study Tawheed with one hadeeth then you will give Dhulum (oppression) upon it and not give justice to it.

Describe them what you want but some Ulema have one Hadeeth and fight other people with it. In relation to the Shahadah, these scholars will quote you one Hadeeth which says, “Whosoever says there is no god but Allah (swt) will enter Jannah,” and build foundations upon it without looking at the tens of ahadith and texts which speak about the Shahadah, its conditions and requirements which give wider explanations.

The answer to these Scholars is ‘Have you studied other ayaat or ahadeeth? As what one may understand from a single text may be made more specific by another text, or texts which have unclear meanings, another text may be used to explain and understand it better. Also, what may be allowed by one text may be abrogated by another and what may be prohibited by one text may be allowed by another.

These Scholars build such understandings upon texts and evidences which are in reality not proofs for their case but actually against them. They place these texts outside of their subject matter and in areas which they were not revealed for, and they give them meanings and false explanations which take them away from the true meanings which was intended by Allah (swt).

For these reasons we must study Tawheed in comprehension before drawing to a conclusion. The principle states:

“A conclusion cannot be drawn by one statement; it needs to be studied with other statements”.

So when studying any matter in Islaam such as Tawheed, Emaan, Tafsir, Allah’s names and attributes, fiqh and so on, the people who are well grounded in knowledge must bear in mind the following before drawing to a conclusion:

1. Texts which have unclear meanings, another text may be used to explain and understand it better.
2. What one may understand from a single text may be made more specific by another text.
3. What may be allowed by one text may be abrogated by another.
4. What may be prohibited by one text may be allowed by another.

A scholar must be equipped with Shariah principles and rules before deriving to a conclusion in any matter of the Deen

Texts which have unclear meanings (Mutashaabih), another text may be used to explain and understand it better.

A principle which is agreed upon states:

‘Leaving the doubtful matters of the deen, by returning to the clear matters.’

This principle is derived from the Hadeeth narrated by An-Nu’man bin Bashir (ra) heard the Messenger of Allah (saw) say,

“What is lawful is clear, and what is unlawful is clear, but between them are doubtful things which many people do not know. So he who guards against doubtful things keeps his Deen and his honor blameless. But he who falls into doubtful things falls into that which is unlawful…” Bukhari and Muslim

Any matter which is doubtful or unclear (Mutashaabih) in meaning, another text may be used to explain it better, and what is unclear/doubtful most people do not know its meaning as mentioned in the above Hadeeth, ‘except Allah and those well grounded in knowledge’ as Allah (swt) says,

“But none knows its ta’weel except Allah, and those well grounded in knowledge; they say, ‘We believe in it, all of it (both the muhkam and mutashaabih) is from our Lord. And noe receive admonition except those of understanding.” [al-Imran (3) : 7]

The Muhkam (clear cut texts) is when everyone reads and studies it has the same meaning, and there is no need for interpretation as there is no ambiguity in them, and these texts are the foundations of the Book. However those who have sickness in their hearts will leave the clear cut matters and explain with unclear cut (mutashaabih) matters, thus creating fitnah (chaos and confusion) and consequently building foundations upon mutashaabih texts.

Allah (swt) says,

“He (Allah) is the one who has sent down to you (O Muhammad) the Book. In it are verses that are muhkam – they are the foundations of the Book – and others are mutashaabih. So as for those who have a deviation in their hearts, they follow that which is mutashaabih, seeking to cause confusion and chaos, and seeking its ta’weel. But none knows its ta’weel except Allah, and those well grounded in knowledge; they say, ‘We believe in it, all of it (both the muhkam and mutashaabih) is from our Lord. And none receive admonition except those of understanding.” [al-Imran (3) : 7]

A Muhkam verse is when Allah (swt) says,

“Indeed you Lord is Allah, Who created the heavens and the earth in Six Days, and then rose over (Istawa) the Throne (really in a manner that suits His majesty).” [al-A’raf (7) : 54]

This verse is Muhkam (clear) in meaning since there is no ambiguity and no scope for interpretation of the fact that after He (swt) created the heavens and the earth in Six Days, Allah the Exalted rose above His Throne (in a manner that suits His majesty), separate from His creation.

The Mutashaabih (unclear meaning) verse is when Allah (swt) says,

“And He (Allah) is with you wheresoever you may be. And Allah is the All-Seer of what you do.” [al-Hadid (57) ; 4]

So how do we understand this?

The way to understand this is to level the texts with muhkam and mutashaabih texts because if we were to take this verse as “Allah is everywhere” in isolation of other ayaat and ahadeeth, you may become Kaafir (disbeliever), thinking and believing in Wahdaat al Wujood (the creation and creator are one), and you may say out of ignorance that you have studied the matter and have knowledge. So the important thing to know is that we should study all texts together and not isolate from each other.

The text which explains the verse “And He (Allah) is with you wheresoever you may be.” better, is in Surah Ta-ha verse 46, He (swt) says,

“He (Allah) said, “Fear not, verily I am with you both, hearing and seeing.” [Ta-Ha (20) : 46]

This verse clearly explains better that Allah the Exalted is everywhere with His hearing and seeing.

Allah (swt) says,

“He knows all that enters the earth and all that emerges from it, all that comes down from the heaven and all that ascends to it;” [al-Hadid ( 57) : 4 ]

Despite Allah (swt) being separate from His creation and above His throne (in a manner which suits His majesty), this verse is just one of many which gives evidence to inclusiveness of His (swt) knowledge which encompasses everything, even the whispers of the whisperers is not unknown to Him. He (swt) knows every bird which ascends and every snow or rain which descends through His knowledge.

So the correct understanding is that Allah is above His Throne, separate from his creation and is everywhere with his hearing, seeing, and knowledge.

This is an example of how to apply the principle:  ‘Leaving the doubtful matters of the deen, by returning to the clear matters.’ Therefore, texts which have unclear meanings, another text may be used to explain and understand it better. And Allah knows best.

What one may understand from a single text may be made more specific by another text

The innovators and deviant sects invent matters in the Deen because they don’t study the Tawheed or any other matter in comprehension, hence isolating texts from each other. The innovators invent matters which have no shariah basis and declare it to be worship to Allah (swt).

The principle which they (innovators and deviant sects) shun and disregard is:

“Every action in the Deen needs evidence”

There are Ahadeeth that give evidence to this principle. Muhammad (saw) said,

“He who does and act which our teachings is not [in agreement] will have it rejected.” Muslim

This Hadeeth states every action which is not from the Sunnah is sin, but however clear this Hadeeth is, before we draw to a conclusion we must bear in mind that there maybe another text to make it specific to only actions in the Deen and not every action needs evidence.

So what is understood by the above Hadeeth as: “Every action needs evidence”

The following Hadeeth makes it specific to: “Every action in the Deen needs evidence”

Narrated by Umm ‘Abdullah ‘Aisha (raa), who said, The Messenger of Allah (saw) said:

“He who innovates something in this Deen of ours will have it rejected.” Bukhari

This is an example of how we should study all texts together before drawing to a conclusion and is just one of many examples of the rule: “What one may understand from a single text may be made more specific by another text.”

To follow the Prophet (saw) and his teachings is the Sunnah and to invent a matter which the Prophet (saw) did not endorse in Ibaadah and Deen, is a Bida’ah (any innovated practice in Deen), sin and misguidance. Muhammad (saw) said,

“Beware of newly invented matters, for every invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hell-Fire.” Abu Dawud and At-Tirmidhi

But what is newly invented matters such as cars, computers or radio cannot be considered as a Shari’ Bida’ (Juristic innovation) and sin because these are things not related to Ibadaah and Deen and can be benefited from.

Do we need evidence for every action?

No, because actions related to dunyah matters such as eating banana or apple, and drinking water or orange juice is considered lawful until there is text to prohibit it. Allah (swt) has made everything in this world Halal (lawful) for us to enjoy and benefit from, except from what He (swt) has forbidden such as alcohol, swine and so on. The principle is:

‘Every thing is allowed until text restricts’

This principle is supported in the verse where Allah (swt) says,

“O you who believe! Fulfill (your) obligations. Lawful to you (for food) are all the beasts of cattle except that which will be announced to you (herein)…” [al-Maidah (5) : 1]

It is important to know that the great scholars have clear and unclear matters so we must study them and take the good and leave the mistakes.

And Allah knows best.

From thepathtoparadise.com