What is the definition of Tawhid and what are its types?

A. Linguistically, Tawhid is the infinitive of the verb Wahhada (past tense), Yuwahhidu (present tense), i.e. to make something one; and this cannot be achieved except by negation and confirmation: The negation of that rule for anything except that which is declared to be one and confirmation of it for that thing.    So we say for example: A person does not achieve Tawhid until he testifies that none is worthy of worship except Allah, and rejects the right of any other besides Allah, Almighty, All-Powerful to be worshipped, and confirms it for Allah, Alone. This is because mere negation means complete denial while absolute confirmation does not prevent another being included in that designation. So if you said for example: So-and-so is standing, you have in this case confirmed that he is standing, but you have not declared him to be the only one standing, as if you said: There is no one standing except Zaid, in that case, you would have declared Zaid to be the only one standing, since you had negated anyone besides him standing. This is the reality of true Tawhid, that is to say that Tawhid is not Tawhid unless it includes negation and confirmation.    The types of Tawhid regarding Allah - the Almighty, the All- Powerful - are all included in a general definition, which is: The Oneness of Allah, the Most Glorified, the Most High in what is unique to Him. And according to what the scholars have said, Tawhid is of three types:   1- Tawhid Ar-Rububiyyah (The Oneness of Allah in matters of Lordship).    2- Tawhid Al-Uluhiyyah (The Oneness of Allah in matters related to worship).   3- Tawahid Al-Asma, Was-Sifat (The Oneness of Allah in His Names and Divine Attributes).    They have come to know this by investigation, research, and by examining the (Qur'anic) Verses and Ahadith; and they have found that Tawhid does not fall outside these three types, and so they have classified Tawhid into three categories: 1-Tawhid Ar-Rububiyyah, and that is "Affirming the Oneness of Allah, - the Most Glorified, the Most High - in creation, dominion and governance (of the whole universe). And the detailed explanation of that is:    Firstly: Regarding the affirmation of the Oneness of Allah, in creation: It is Allah Alone Who is the Creator, and there is no creator besides Him; Allah - the Most High – says: (هَلْ مِنْ خَالِقٍ غَيْرُ اللَّهِ يَرْزُقُكُمْ مِنَ السَّمَاءِ وَالْأَرْضِ لا إِلَهَ إِلَّا هُوَ) "Is there any creator other than Allah who provides for you from the sky (rain) and the earth? La ilaha illa Huwa (none has the right to be worshipped but He)." [Fatir:3]   And He - the Most High – says exposing the falseness of the pagans' deities: (أَفَمَنْ يَخْلُقُ كَمَنْ لا يَخْلُقُ أَفَلا تَذَكَّرُونَ) "Is then He, Who creates as someone who creates not? Do you not take heed?" [An-Nahl: 17]    So Allah – Alone - is the Creator; He decreed all things and arranged them in due proportion. His Creation includes all that results from what He has done as well as what His creatures do. As such, it is a part of complete belief in Qadar (the Divine Decree) to believe that Allah - the Most High - is the Creator of the deeds of His slaves, as Allah - the Most High - says: (وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ) "And Allah has created (both) you and that which you make." [As-Saffat" 96]     This is elaborated by the fact that a person's deeds are one of his attributes, and the person is created by Allah, and the creator of a thing is also the creator of its attributes. Another elaboration of this is that the deed of the human being takes place by an absolutely certain will and complete ability; and both the will and the ability are creations of Allah - the Almighty, the All-Powerful - and the Creator of the complete cause is the Creator of the effect. If it is said: How can we reconcile declaring the Oneness of Allah - the Almighty,  the All-Powerful - in creation, when creation may be confirmed  for others besides Allah, as is proved by the Words of Allah, the Most High: (فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ) "So, Blessed is Allah, the Best of creators." [Al-Mu'minun: 14] And also by the words of the Prophet (salla Allahu alaihi wa sallam) regarding those  who make pictures (of living things):   ((يقال لهم: أحيوا ما خلقتم)) "It will be said to them: give life to that which you have created." [1] The answer is: that others do not create as Allah does, for it is impossible for them to bring something into being from nothing, or to give life to the dead. Their creating is only by modifying, and changing the form of something that is the creation of Allah, the Almighty, the All-Powerful. The artist for example, when he makes an image, he does not create anything; he only changes something into something else, such as when he changes clay into the shape of a bird or the shape of a camel, and such as when he transforms a blank canvas into a colored picture using paints. The pigments are created by Allah, and the blank paper is also a creation of Allah, the Almighty, the All-Powerful. This is the difference between affirming creation that is attributed to Allah, and affirming creation that is attributed to created beings. Accordingly, Allah - the Most Glorified, the Most High - is Alone in His creating which is unique to Him. Secondly: Affirming the Oneness of Allah in matters of dominion. Allah, Alone is the Owner (of all things), as He - the Most High - says: (تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ) "Blessed is He in Whose Hand is the dominion; and He is Able to do all things." [Al-Mulk: 1] And He, the Most High says: (قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلا يُجَار عَليهِ) "Say: In Whose Hand is the sovereignty of everything? And He protects (all), while against Whom there is no protector (i.e. if Allah saves anyone, none can harm him: and if Allah punishes or harms anyone, none can save him)." [Al-Mu'minun: 88] And the Owner of the unlimited, universal and comprehensive dominion is Allah alone. Ascribing dominion to other than Him is a confined (and secondary) ascription, and Allah - the Almighty, the All-Powerful - has affirmed ownership for other than Him, as in His saying: (أَوْ مَا مَلَكْتُمْ مَفَاتِحَهُ) "… or (from) the houses the keys of which are in your possession." (An-Nur: 61) and in His Words: (إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُم) "Except from their wives or (the slaves) that their right hands possess,"[Al-Muminun: 6] And there are other evidences which prove that others besides Allah may have ownership or dominion. But this ownership is not like that of Allah - the Almighty, the All-Powerful - for that is a limited and restricted ownership, a limited ownership which is not comprehensive, for the house that Zaid owns is not owned by 'Amr and the house that 'Amr owns is not owned by Zaid. In addition, this ownership is restricted, since a person may not dispose of what he owns except in the manner permitted to him by Allah, and this is why the Prophet (salla Allahu alaihi wa sallam) forbade wasting money and  Allah - the Most Blessed, the Most High - says: (وَلا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَاماً) "And give not unto the mentally immature your property which Allah has made a means of sustenance for you."[An- Nisa:5] And this proves that the ownership of mankind is a restricted and limited type of ownership, as opposed to the Ownership of Allah - the Most Glorified, the Most High - which is universal, comprehensive and unrestricted. Allah - the Most Glorified, the Most High - does whatever He wills, and He cannot be questioned for what He does, but they (mankind) will be questioned (about their deeds). Thirdly: The governance (of the affairs of the universe): Allah - the Almighty,  the All-Powerful - is Alone in disposing the affairs of creation, for it is He who arranges the affairs of the created beings and the heavens and the earth, as Allah - the Most Glorified, the Most High - says: (أَلا لَهُ الْخَلْقُ وَالْأَمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَالَمِينَ) "Surely, His is the creation and commandment. Blessed is Allah, the Lord of all the worlds"[Al-Araf: 54] This governance is comprehensive and none besides Allah can intervene in it, nor can anyone prevent it. As for the authority which some of created beings possess, such as the control which mankind exercises over his wealth, his children, his servants and the like, then it is strained, limited and restricted. So, it is apparent from this the truth and correctness of our statement that Tawhid Ar-Rububiyyah is the affirmation of the Oneness of Allah in creation, dominion and governance (of the universe). 2. Tawhid Al-Uluhiyyah, which is to affirm the Oneness of Allah - the Most Glorified,  the Most High - in matters of worship, meaning that a person should not worship anyone besides Allah, nor seek to draw himself nearer to anyone besides Him in a manner which is befitting for Allah alone. It was in this type of Tawhid that the polytheists went astray; those whom the Prophet (salla Allahu alaihi wa sallam) fought, whose blood he shed,  and appropriated their wealth and property, and enslaved their women and children. This (i.e. Tawhid Al-Uluhiyyah) is what (all of) the Messengers were sent with and what was revealed in (all of) the Scriptures, along with the other two types: Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was-Sifat. But in most cases, the Messengers were involved in reforming their people in this type of Tawhid: Tawhid Al-Uluhiyyah so that they may not direct any kind of worship to other than Allah; neither to an angel close (to Allah) nor to a Messenger sent (by Allah) nor to a righteous Wali(2) nor to any other created being, for none has the right to be worshipped except Allah. And whoever violates this Tawhid, he is a Mushrik(3) and a Kaafir(4), even if he affirms Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was-Sifat. So, if a person believes that Allah - the Most Glorified, the Most High - is the Creator,  the Sole Owner, and the Disposer of all affairs, and that He - the Most Glorified, the Most High - solely deserves His Names and Attributes, however he worships someone else with Allah, his affirmation of Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was- Sifat would not benefit him. Let us suppose that a man totally affirms belief in Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was-Sifat, but he went to a grave and worshipped its inhabitant or made an oath to present him with some offering in order to draw closer to him, then he would be a Mushrik and a disbeliever and he would dwell in the Hellfire forever; Allah says:  (إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ)  "Verily, whosoever associates others with Allah (in worship), Allah has forbidden Paradise to him, and the Fire will be his abode. And for the Zalimun (polytheists and wrongdoers) there are no helpers."[Al-Maidah:72] It is known to everyone who reads the Book of Allah that the polytheists against whom the Prophet (salla Allahu alaihi wa sallam) fought,  whose blood and property he made lawful (to be shed and appropriated), and whose women and children he took as captives, they used to affirm that Allah alone is the Lord and Creator, and they did not doubt that. However, since they used to worship others besides Him, they became thereby polytheists whose blood and property was made lawful. 3. Tawhid Al-Asma' was-Sifat, which is to affirm the Oneness of Allah - the Most Glorified, the Most High - in the Names by which He has called Himself, and the Attributes with which He has described Himself in His Book, or upon the tongue of His Messenger (salla Allahu alaihi wa sallam).  This means affirming what Allah has affirmed for Himself without distorting its meaning, or denying it, and without trying to explain its form, and without comparison. Therefore, it is essential to believe in the Names Allah has used for Himself and in the Attributes with which He has described Himself in the real sense, and not metaphorically, but without trying to explain their specific nature, and without resorting to comparison. It was this type of Tawhid in which groups among this Ummah who claim adherence to Islam went astray in numerous ways: There are those who are excessive in negation and Tanzih(5) in a manner that removes them from the pale of Islam. Among these people are those who are moderate, and among them are those who are (somewhat) close to Ahlus-Sunnah. But the way of the Salaf(6) in this type of Tawhid is to attribute Allah with the Names by which He has called Himself and to describe Him as He has described Himself in the real sense, without distorting the meaning, or negating it, and without trying to explain how, and without comparison. An example of this is that Allah - the Most Glorified, the Most High - has described Himself as بالحي [Al-Hayy] (the Ever-Living), القيوم [Al-Qayyum] (the One Who is Self-Sustaining and Sustains all others). So we must believe that الحي [Al-Hayy] is one of the Names of Allah, and we must believe in the attribute implied therein, which is the Attribute of perfect Life which was not preceded by nonexistence, nor followed by perishing. Allah has described Himself as السميع    [As-Sami'] (the All-Hearing), so we must believe that السميع [As-Sami'] is one of the Names of Allah - the Most Glorified, the Most High - and that Hearing is one of His Attributes, and that He does Hear. This is something necessitated by the Name and the Attribute, because “a hearer” without hearing, or hearing without perceiving that which is audible is something impossible. Similarly, all other Names and Attributes should be understood in the same manner. Another example: Allah, the Most High says: (وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ) "The Jews say: 'Allah's Hand is tied up (i.e. He does not give and spend of His bounty).' Be their hands tied up and be they accursed for what they uttered! Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills."[Al-Maidah: 64] Here Allah says: (بَلْ يَدَاهُ مَبْسُوطَتَانِ) "Nay, both His Hands are widely outstretched." As such, He has confirmed for Himself that He has two Hands that are outstretched i.e. bountiful in giving. Therefore, we must believe that Allah, the Most High has two Hands that are outstretched in Giving and Bestowing. However, we must not try to envision them in our hearts, nor attempt to explain in words how those Hands are, nor compare them with the hands of created beings, for Allah - the Most Glorified, the Most High - says: (لَيْسَ كَمِثْلِهِ شَيْءٌ وَهُوَ السَّمِيعُ الْبَصِيرُ) "There is nothing like unto Him, and He is the All-Hearer, the All-Seer." [Ash-Shura: 11] He, the Most High says: )قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ والإثم وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ  مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لا تَعْلَمُونَ( "Say (O Muhammad ﷺ ): The things that my Lord has indeed forbidden are indecent acts whether committed openly or secretly, sins (of all kinds), unrighteous oppression, and that you associate with Allah that for which he has sent down no authority, and that you say concerning Allah that which you know not." [Al-Araf: 33] He, the Almighty, the All-Powerful says: (وَلا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْؤُولاً) "And pursue not that of which you have no knowledge. Verily, the hearing, the sight, and the heart, regarding each of these will you be questioned (by Allah)."[Al-Isra: 36] So, whoever compares these two Hands with the hands of created beings, he has indeed belied the Words of Allah, the Most High: (لَيْسَ كَمِثْلِهِ شَيْءٌُ) "There is nothing like unto Him." [Ash-Shura: 11] And such person has disobeyed the Words of Allah, the Most High: (فَلا تَضْرِبُوا لِلَّهِ الْأَمْثَالَ) "So put not forward similitudes for Allah." [An-Nahl: 74] And whoever tries to describe Allah's two Hands, and says that they are characterized in a certain manner, whatever it might be, then he has said something about Allah which he knows not, and pursued that of which he has no knowledge. We present another example regarding the Attributes of Allah: Allah's Istiwa (Ascension) over His Throne, for Allah, the Most High has confirmed for Himself that He has ascended over the Throne in seven verses in His Book, in all of them using the Word: (استوى) "Istawa" And the Words: (على العرش) "over the Throne." If we refer to the Arabic language, we find that when "Istawa" is mentioned with 'Ala (over) it implies only ascension and elevation. So, the meaning of His saying: (الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى) "The Most Gracious (Allah) Istawa (ascended) the (Mighty) Throne (in a manner that suits His Majesty)." [Ta-Ha:5] and other similar Verses, is that He ascended over His Throne in a particular manner other than the general (and eternal) highness over all of His creation. And this elevation is confirmed for Allah - the Most High - in the real sense. Hence, He is Above His Throne in a manner that befits Him; it does not resemble the elevation of a person on his bed or upon his mount, or his boarding a ship, which Allah has mentioned in His Words: .(وَجَعَلَ لَكُمْ مِنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ) (الزخرف: من الآية12)  (لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ  وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ) (الزخرف: 13) .  (وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ) . (الزخرف: 14)  "and He has made for you ships and cattle on which you ride, in order that you may elevate on their backs, and then when you are firmly seated thereon, you may remember the Favor of your Lord, and say: Glorified is He Who has subdued this for us, and we would not have been able to do so ourselves. And verily, to Our Lord we indeed are to return!"[Az-Zukhruf: 12-14] So, the Istiwa (ascension) of created beings cannot resemble the Istiwa (ascension) of Allah over His Throne, because there is nothing like unto Allah. And those who said that the meaning of: (استوى على العرش) is Istawla(7) over the Throne, they are in great error, because this is a distortion of the Words from their true meaning, and it contradicts what was agreed upon by the Sahabah - may Allah be pleased with them - and the Tabi'een who faithfully followed them. Additionally such claim necessitates other erroneous assumptions, which a believer can never utter regarding Allah. The Noble Qur'an was revealed in the Arabic language without doubt, as Allah, the Most Glorified, the Most High says: (إِنَّا جَعَلْنَاهُ قُرْآناً عَرَبِيّاً لَعَلَّكُمْ تَعْقِلُونَ) "Verily, We have made it a Qur'an in Arabic that you may be able to understand (its meanings)." (Az-Zukharuf: 3] And the wording: “Istawa over such and such” implies the meaning of ascension and (stable) establishment (over something) in the Arabic language; indeed, it is the exact meaning of the word. So, the meaning of “Istawa over the Throne” is that He ascended over it in a special manner befitting His Majesty and Greatness. So, if “Istawa” was explained as meaning “Istawla”, it would distort the intended meaning of the words, as it will negate the meaning of ascension which is the literal meaning of Qur'an's wording, and instead it will confirm an erroneous meaning. Also, the Salaf and those who followed them faithfully are all agreed upon this meaning, since not a single letter has been related from them which contradicts this meaning. When a certain word is mentioned in the Qur'an and the Sunnah and no explanation contradicting its apparent meaning has been reported from the Salaf, then the (manifest) theorization is that they left it (as is) upon its apparent meaning and they believed in that (literal) meaning. If a person asks: Has any clear wording been reported from the Salaf which shows that they explained “Istawa” as meaning ascended? We say: Yes, it has been reported from the Salaf, but even supposing that no explicit statement had been reported from them, the rule is that the wording in the Noble Qur'an and the Prophetic Sunnah remains upon its original meanings as determined by the Arabic language. As such, the Salaf would have (certainly) understood it according to its literal meaning. As for the erroneous assumptions necessitated by explaining Istawa to mean Istawla (took possession of), they are: 1. That the Throne was not in Allah's possession before the creation of the heavens and the earth, because Allah, the Most High says: (إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْش) "Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He Istawa (rose over) the Throne."[Al-A'raf: 54] According to this view, Allah would not be in possession of the Throne before the creation of the heavens and the earth, nor when the heavens and the earth were being created. 2- That it would be correct for us to say: “Allah ascended over the earth” or that He ascended over anything else among His creatures (rather than the Throne). And this is, without doubt, a false meaning which does not befit Allah, the Almighty, the All-Powerful. 3- It is a distortion of the meaning of the words. 4- It contradicts the consensus of the righteous Salaf, may Allah be pleased with them. In short, this type of Tawhid, Tawhid Al-Asma' was-Sifat, means that it is an obligation for us to affirm for Allah the Names and Attributes He affirms for Himself, or which His Messenger mentions for Him, in their real meaning, without distortion, or negation, and without explaining their specific nature or likeness.  --------------------------------------------------------------------------------------------------- (1) Reported by Imam Al-Bukhari in the Book of Sales, in the Chapter of trading in what is detested for men and women to wear (2105) and by Imam Muslim in the Book of Clothing, in the Chapter of Prohibition of Making Pictures of Animals (2106), (96). (2) Wali: A saintly person beloved to Allah and close to Him. [Translator]. (3) Mushrik: Polythiest, pagan. . [Translator]. (4) Kaafir: A disbeliever, an infidel. . [Translator]. (5) Tanzih: To exalt Allah from any likeness with His creatures. [Translator]. (6) Salaf: the (pious) predecessors i.e. the Sahabah, the Tabi'een, and those who followed their path in the first generations of Islam. [Translator]. (7) Istawla: To conquer, to take control of something. [Translator's note]