Tawheed – Its Importance and its Benefits – From the Statements of Ibn Taymiyyah and Ibn al-Qayyim


الحمد لله رب العالمين، وصلى الله وسلم على نبينا محمد وعلى آله وأصحابه أجمعين، أما بعد




Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “The religion of Islaam is built upon two fundamental principles:

That Allaah is to be worshipped alone and that nothing is to be associated with Him, and that Allaah is to be worshipped according to that which He legislated upon the tongue of His Prophet (sallallaahu ‘alaihi wa sallam).” (Qaa’idah al-Jaleelah fee at-Tawassul wal-Waseelah p.305)

Ibn Taymiyyah (rahimahullaah) said likewise: “Making clear that which Allaah favoured Muhammad and his Ummah with and blessed them with from the establishment of Tawheed[1] for Allaah and calling to the worship of Allaah alone is making the word of Allaah and His religion uppermost, and a manifestation of that which Allaah sent His Messenger (sallallaahu ‘alaihi wa sallam) with from guidance and the true religion.” (Al-Ikhna’iyyah p.286)

Ibn al-Qayyim (rahimahullaah) said regarding the saying, of Allaah, The Most High:

وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ

((But those who believe are stauncher in love for Allaah.)) (Al-Baqarah: 165)


“Indeed those who believe and make their love sincere for Allaah and do not associate with Him (anything in worship) along with Him, as for the polytheists; then they did not make it sincere for Allaah.

That which is meant from the creation and command is only this love, and it is the first call of the Messengers and the last speech of the believing servant who – if he dies upon it; then he enters Paradise due to his acknowledgement and admission of this love as well as singling out the Lord, Most High, with it.

So this is the first thing that is entered with into Islaam and the last thing that is exited with from the worldly life to Allaah, and all of the actions are like apparatus and appliances for it, and all of the dignified positions of standing serve as means to it and factors to its attainment and completion – as well as fortification from defects and flaws. Thus it is the axis of the mill of prosperity, and the spirit of Eemaan, and the trunk of the tree of Islaam.” (Tareeq al-Hijratain p.643)


The Reality of Tawheed


Ibn Taymiyyah (rahimahullaah) said: “Indeed the reality of Tawheed is that we worship Allaah alone, so no one is to be called upon (in supplication) except Him, and no one is to be reverentially feared except Him, and no one is to be feared and devoted with piety and dutifulness except Him, and there is no reliance to be placed except upon Him. Likewise the religion is not to be except for Him, not for any one from the creation, and we do not take the Angels and the Prophets as lords, so how then with regard to the Imaams and Shuyookh and the scholars and the kings and other than them?” (Minhaaj as-Sunnah an-Nabawiyyah 3/490)

Ibn Taymiyyah mentioned also: “The reality of Tawheed is that one does not love except for Allaah, and loves that which Allaah loves – for the sake of Allaah. So one does not love except for Allaah and does not hate except for Allaah.” (Majmu’ Fataawa 10/465)

He said likewise: “There is no happiness for the hearts nor any complete delight except in the love of Allaah, The Most High, and in drawing near to Him with that which He loves, and love of Allaah cannot be afforded except by turning away from everything that is beloved other than Him, and this is the reality of laa ilaaha illallaah – and it is the way of Ibraheem Al-Khaleel (the chosen and beloved friend – ‘alaihis salaam) and the rest of the Prophets and Messengers (salaatullaah wa salaamuhu ‘alaihim ajma’een).” (Majmu’ Fataawa 28/32)


Tawheed is the First Affair as well as the Last


Ibn Taymiyyah (rahimahullaah) said: “The beginning of the religion and its end and its outwardness and its inwardness is: Tawheed and making the whole of the religion sincerely for Allaah, it is the actualization of the statement: laa ilaaha illallaah” (Majmu’ Fataawa 10/264)

Ibn al-Qayyim (rahimahullaah) said: “So Tawheed is the first thing that is entered into Islaam with and the last thing one departs with from the life of this world, as the Prophet (sallallaahu ‘alaihi wa sallam) said:

مَنْ كَانَ آخِرُ كَلَامِهِ لَا إِلَهَ إِلَّا اللَّهُ دَخَلَ الْجَنَّةَ

((Whoever’s last words are: laa ilaaha illallaah; will enter Paradise))[2]


Therefore it is the first obligation and the last obligation. So Tawheed is the initiation of the affair as well as its end.” (Madaarij as-Saalikeen 3/328)

He said likewise: “I say: Tawheed is the foremost call of the Messengers, and the foremost of the stations of the path, and the foremost position in which the one who traverses to Allaah, The Most High, stands in.” (Madaarij as-Saalikeen 3/327)


Every Good Upon the Earth is Due to the Tawheed of Allaah and Worship of Him and Obedience to His Messenger


Ibn Taymiyyah (rahimahullaah) said: “Indeed; Allaah rectified the earth by way of His Messenger (sallallaahu ‘alaihi wa sallam) and His religion and by commanding with Tawheed, and He prohibited against corrupting it by way of associating others along with Him (in worship)  and through opposing His Messenger (sallallaahu ‘alaihi wa sallam).

Whoever reflects upon the circumstances of the world, he will find that every goodness in the earth; then its reason is the Tawheed of Allaah and worship of Him and obedience to His Messenger (sallallaahu ‘alaihi wa sallam). Likewise every evil in the earth and tribulation and affliction and drought and empowered supremacy of an enemy and other than that, then its reason is opposition to the Messenger (sallallaahu ‘alaihi wa sallam) and the call to other than Allaah.” (Majmu’ Fataawa 15/25)

Ibn al-Qayyim (rahimahullaah) said: “Whoever reflects over the circumstances of the world, he will find that every goodness in the earth – its reason is the Tawheed of Allaah and worshipping Him and obedience to His Messenger, and that every evil in the world and tribulation and trial and drought and empowered supremacy of an enemy and other than that – its reason is opposing His Messenger and the call to other than Allaah and His Messenger. Likewise, whoever reflects over this in true reflection and contemplates over the circumstances of the world – from its inception until now; and up until Allaah reclaims the earth and those that are upon it, he will find this affair to be exclusively of relevance within himself as well as in the right of other than himself – in general and in particular.” (Badaa-i al-Fawaa-id 3/857)


Tawheed is the Basis of Good and Shirk is the Basis of Evil and Corruption


Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “Tawheed is the basis of the welfare of the people and committing shirk is the basis of their corruption, and justice is associated with Tawheed; because Tawheed is the origin of justice, and desiring elevated status is associated with corruption, because it is the origin of oppression.” (Majmu’ Fataawa 18/165)

Ibn Taymiyyah mentioned also: “The basis of good is Tawheed and Eemaan, and the basis of corruption is shirk and disbelief.” (Majmu’ Fataawa 18/163)

Ibn Taymiyyah stated likewise: “Indeed the foundation of the religion is enjoining the good and forbidding the evil, and the peak of good is Tawheed, and the peak of evil is shirk.” (Majmu’ Fataawa 27/442)

He (rahimahullaah) said also: “Shirk is the greatest corruption just as Tawheed is the greatest good.” (Majmu’ Fataawa 18/162)

Ibn al-Qayyim (rahimahullaah) said: “So just as the heavens and the earth – were there to be a Lord besides Him in them, The Glorious, then they would have become ruined, as He, The Most High, said:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا

((Had there been therein (the heavens and the earth) gods besides Allaah, then surely they both would have been ruined.)) (Al-Anbiyaa: 22)


Then likewise is the heart, if there is something in it that is worshipped other than Allaah, The Most High, it would become ruined with a ruination whose rectification could not be anticipated except if that which is worshipped (besides Him) is removed from it, and that Allaah, The Most High, alone is its Lord and that which it worships, that it loves Him and hopes in Him and fears Him and relies upon Him and turns to Him repentantly and obediently.” (Ighaathtul Lahfaan 1/45)


Tawheed and Istighfaar (Seeking Forgiveness)


Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said: “Tawheed is the aggregation of the religion which is its foundation and its branch and its essence, and it is good – all of it, and seeking forgiveness removes evil – all of it. So from these two emanates all good as well as the cessation of all evil.” (Jaami’ A-Maas-il 6/274)

Ibn Taymiyyah mentioned also: “Whoever actualizes Tawheed and Istighfaar (seeking forgiveness), then it is essential that evil be removed from him, it is due to this that Dhun-Noon said:

لَّا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

((None has the right to be worshipped but You, Glorified are You. Indeed I have been of the wrong-doers.)) (Al-Anbiyaa: 87)


It is likewise due to this that Allaah couples between Tawheed and seeking forgiveness in more than one place, such as His saying, The Most High:

فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ

((Know that none has the right to be worshipped except Allaah, and ask forgiveness for your sin, and for the believing men and believing women.)) (Muhammad: 19)” (Majmu’ Fataawa 10/262)


Ibn Taymiyyah stated likewise: “So testimony of Tawheed opens the door of good, and seeking forgiveness from sins closes the door of evil.” (Majmu’ Fataawa 10/256)

He said also: “Tawheed removes the origin of shirk and seeking forgiveness erases its branches. So the most profound praise is saying: Laa ilaaha illallaah, and the most profound supplication is saying: Astaghfirullaah (I seek Allaah’s forgiveness).” (Majmu’ Fataawa 11/697)

He likewise mentioned: “Seeking forgiveness is from the greatest of the good deeds; and its door is extensive. So whoever senses a deficiency in his statement or his action or his circumstance or his sustenance or in the fluctuation of the heart; then upon him is Tawheed and seeking forgiveness. For in the both of them is a cure if they occur by way of truthfulness and sincerity.” (Majmu’ Fataawa 11/698)

Ibn al-Qayyim (rahimahullaah) said: “So Tawheed enters the servant upon Allaah, and Istighfaar (seeking forgiveness) and repentance remove the prohibiting factor and so withdraw the veil that screens the heart from arrival at Him. So if the heart arrives at Him, its distress and its grief and its sadness disappears from it, and yet if it is severed from Him; then the distresses and griefs and sadnesses besiege it – and come to it from every direction.” (Shifaa al-‘Aleel p.274)


The Qur’aan is Filled With Tawheed and Every Verse in the Qur’aan Comprises of Tawheed


Ibn Taymiyyah (rahimahullaah) said: “Indeed Tawheed is the underlying element of the Qur’aan, and the essence of Eemaan.” (Qaa’idah al-Jaleelah p.309)

Ibn al-Qayyim mentioned from Shaikh ul Islaam Ibn Taymiyyah that he said: “The Qur’aan is filled with this Tawheed and the call to it, as well as the attachment of salvation and bliss in the Hereafter to it, and its reality is to make the whole of the religion sincerely for Allaah.” (Madaarij as-Saalikeen 3/356)

Ibn al-Qayyim (rahimahullaah) said: “For indeed; every aayah (verse) in the Qur’aan – then it comprises of Tawheed, as an attestation of it – a caller to it. Indeed; the Qur’aan is:

Either information (news) regarding Allaah, and of His Names and His Attributes and His Actions, so it is: the Tawheed of knowledge and that which is informative (regarding Him) (at-Tawheed al-‘Ilmee al-Khabaree).[3]

Or it is a call to worship Him alone – and not attributing any partners to Him, as well as to reject everything that is worshipped besides Him. So it is Tawheed of intention and pursuant action (at-Tawheed al-Iraadee at-Talabee).[4]

Or it is command and prohibition, and a requisite of having obedience to Him in His prohibitions and His commands. So it is the rights of Tawheed and a completion of it.

Or it is information regarding the dignified esteem of the people of His Tawheed – and obedience to Him; and that which occurred with them in the life of this world – as well as that which they will be ennobled with in the Hereafter. So it is the reward of having Tawheed with regard to Him.

Or it is information regarding the people of shirk and that which occurred with them in the life of this world by way of exemplary punishment, as well as that which will descend upon them in the retribution by way of punishment (in the Hereafter). So it is information concerning the one that exited from the ruling of Tawheed.

Hence; the Qur’aan – all of it is in relation to Tawheed and of its rights and its reward, as well as of the affair of shirk; and its people; and their recompense.” (Madaarij as-Saalikeen 3/450)

He mentioned also: “If you were to reflect over the Qur’aan, from its beginning to its end, you will see it revolves around this Tawheed and its affirmation and its rights.” (Madaarij as-Saalikeen 4/268)


Soorah Ikhlaas and its Being Equivalent to a Third of the Qur’aan Due to Tawheed


Ibn Taymiyyah (rahimahullaah) mentioned regarding His saying, The Most High:

قُلْ هُوَ اللَّهُ أَحَدٌ

((Say: “He is Allaah, The One”))


“It is equivalent to a third of the Qur’aan due to its comprising a third which is: Tawheed. Since the Qur’aan is:

Tawheed and command and stories” (Al-Istiqaamah 2/199)

Ibn Taymiyyah (rahimahullaah) said regarding the Soorah:

قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ * وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

((Say: “He is Allaah, The One. Allaah, The Self-Sufficient Master Whom all of creation is in need of whilst He is free of need. He begets not, nor was He begotten. And He has none who is co-equal or comparable to Him.”)) (Al-Ikhlaas: 1-4)


“Despite the small number of its letters; it is equivalent to a third of the Qur’aan, because within it is Tawheed. Thus it is known that the verses of Tawheed are better than other than them.” (Majmu’ Fataawa 17/190)


The Variation of the People with Respect to Tawheed and the Most Complete of People in Regard to it


Ibn al-Qayyim (rahimahullaah) said: “No doubt; the people of Tawheed vary in regard to their Tawheed – in knowledge and understanding and circumstance with a variation that cannot be enumerated except by Allaah. So the most complete of people in respect to Tawheed are: the Prophets (salawaatullaah wa salaamuhu ‘alaihim) and the Messengers from them are more complete in that, and those of firm resolve from the Messengers are more complete in Tawheed, and they are: Nooh and Ibraheem and Moosaa and ‘Eesaa and Muhammad (salawaatullaah wa salaamuhu ‘alaihim ajma’een). So there can be no Tawheed more complete than that which the Messengers stood with and called to and strove against the nations due to it.” (Madaarij as-Saalikeen 4/264 – with abridgement)

Ibn al-Qayyim mentioned likewise with regard to the human being: “Completion of intellectual potency is only by way of having knowledge and understanding of his Initiator and his Originator and knowledge and understanding of His Names and Attributes and His actions as well as having knowledge and understanding of the path that leads to Him, together with an understanding of its epidemics and understanding his soul and its shortcomings. So with these five understandings, there transpires a completion of intellectual potency, and the most knowledgeable of people are those who are most knowledgeable of it and those with the most comprehension in regard to it.” (Al-Fawaa-id p.25)


The Great Emphasis and Importance that the Prophet (sallallaahu ‘alaihi wa sallam) Gave to Tawheed and of Teaching it to his Ummah


Ibn Taymiyyah (rahimahullaah) said: “The Prophet (sallallaahu ‘alaihi wa sallam) would actualize Tawheed and would teach it to his Ummah, such that a man said to him: ‘As Allaah wills and as you will’ so he said:

أجعلتني لله ندًّا؟ بل ما شاء الله وحده

((Have you made me an associate with Allaah? Rather as Allaah alone wills.))[5] (Majmu’ Fataawa 3/397)


Ibn Taymiyyah mentioned also: “Indeed; the Prophet (sallallaahu ‘alaihi wa sallam) would actualize this Tawheed for his Ummah and cut off from them the constituents of shirk, since this is the actualization of our saying: laa ilaaha illallaah.” (Majmu’ Fataawa 1/136)

Ibn al-Qayyim (rahimahullaah) said: “Indeed the Prophet (sallallaahu ‘alaihi wa sallam) guarded the aspect of Tawheed with the greatest protection, such that he forbade against observance of the voluntary prayer for Allaah, The Glorified, at the rising of the sun and at its setting; so that it should not be a means to the resemblance of the worshippers of the sun, those that prostrate to it in these two circumstances. Likewise by (his) obstructing the means by prohibiting prayer after ‘Asr and the morning due to the connection of these two timings with the two timings in which the polytheists prostrate for the sun.” (Ad-Daa wad-Dawaa p.308-309)

Ibn al-Qayyim mentioned also: “So he (the Prophet) sallallaahu ‘alaihi wa sallam cut off any attachment of shirk from their hearts so that there should not remain any attachment from it within them, so that they should not become confused with an action from the actions of its people – at all.” (Miftaah Daarus Sa’aadah 3/1485)


Teaching Tawheed to One’s Children from an Early Age


Ibn Taymiyyah (rahimahullaah) said: “It is obligatory to teach the children of the Muslims that which Allaah has commanded them to be taught with, as well as seeing to their upbringing upon obedience to Allaah and His Messenger.” (Majmu’ Fataawa 11/504)

Ibn al-Qayyim (rahimahullaah) said: “So when it is the time of their utterance of speech; then they should be prompted in being dictated: laa ilaaha illallaahu Muhammad rasoolullaah, and let the first thing that reaches their hearing be the knowledge and understanding of Allaah, The Glorified, and His Tawheed.” (Tuhfatul Mawdood p.339)

He said also: “So whoever disregards teaching his child that which benefits him and leaves him in vain, then he has indeed dealt badly towards him with the utmost wrong, and most of the children; their corruption comes about on the part of the fathers and their disregard of them and abandonment of teaching them the obligations of the religion and its Sunan. So they forfeited them whilst they were young, hence they did not benefit from themselves – nor do they benefit their fathers when they are older.” (Tuhfatul Mawdood p.337)


Tawheed and its Effect Upon the Hearts and its Significance to the Soul


Ibn al-Qayyim (rahimahullaah) said after stating the saying of Allaah, The Most High:

وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ

((And that to your Lord is the end [return of everything])) (An-Najm: 42)


“So beyond Him, The Glorified, there is no objective to that is sought, and there is no destination besides Him unto which is the ultimate end, and beneath this lies an immense underlying feature from the underlying features of Tawheed; and it is that the heart cannot become settled or become tranquil and find calmness except by arriving at Him.” (Al-Fawaa-id p.293)

He said likewise regarding the statement: laa ilaaha illallaah: “The life of the soul is with the life of this statement within it, just as the life of the body is with the presence of the soul within it.” (Ad-Daa wad-Dawaa p.458)

Ibn al-Qayyim (rahimahullaah) said regarding the heart: “Its welfare is not outright complete in until he safe from five things:

From shirk that contradicts Tawheed.

Innovation that is contrary to the Sunnah.

Desires that conflict with the command.

Negligence that contradicts remembrance.

Whim that contradicts designating exclusive devotion and sincerity.” (Ad-Daa wad-Dawaa p.283)

Ibn al-Qayyim said also: “Moreover the heart, it becomes dry if it is devoid of the Tawheed of Allaah, and of loving Him and knowledge and awareness of Him, and remembering Him and of supplicating to Him.” (Asraar as-Salaat p.28)

He said likewise: “So the source of that which the hearts and souls are afforded purity by way of is: Tawheed.” (Ighaathatul Lahfaan 1/79)


The Tree of Sincerity and Tawheed and the Tree of Shirk and Riyaa – and The Fruit that Each One Yields


Ibn al-Qayyim (rahimahullaah) said: “Ikhlaas (sincerity) and Tawheed are a tree in the heart; and their branches are the actions; and their fruit is: a well-disposed life in the dunya (worldly life) – as well as everlasting bliss in the Hereafter.

Just as the fruit of Paradise is not cut off (due to season) nor is it out of reach;[6] accordingly the fruit of Tawheed and Ikhlaas in the dunya are likewise.

Shirk and lying and riyaa[7] are a tree in the heart; and their fruit in the dunya is: fear and anxiety and sorrow and a constricted chest and a darkness of the heart.

And their fruit in the Hereafter is: Az-Zaqqoom[8] and an everlasting punishment.” (Al-Fawaa-id p.261)


Tawheed is the greatest of reasons for the Expanded Comfort and Delight of the Chest


Ibn al-Qayyim (rahimahullaah) said: “The greatest of reasons for the expanded comfort and delight of the chest is: Tawheed, and in accordance to its perfection and its strength and its augmentation will be the expanded comfort and delight of the chest of its companion. Allaah, The Most High, said:

أَفَمَن شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلَامِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِ

((Is he whose breast Allaah has expanded to Islaam so that he is upon a light from his Lord [as he who is not as such]?)) (Az-Zumar: 22)


He, The Most High, said likewise:

فَمَن يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ

((So whoever Allaah wills to guide, He expands his breast to Islaam; and whoever He wills to send astray, He makes his breast tight and constricted as though he were climbing into the sky.)) (Al-An’aam: 125)


So guidance and Tawheed are from the greatest reasons for the expanded comfort and delight of the chest, and shirk and misguidance are from the greatest reasons for the tightness of the chest and its constriction.” (Zaadul Ma’aad 2/23-24)


Tawheed Opens the Door to Good Upon the Servant and Grants Him Firmness in This Life and in the Hereafter


Ibn Taymiyyah (rahimahullaah) said: “The servant; if Allaah confers blessing upon him by way of Tawheed, and so he bears witness that none has the right to be worshipped except Allaah sincerely from his heart, and that The Lord – He is The One to be worshipped (alone), He Who is deserving of the utmost degree of love and servitude by way of high esteem and honour, and fear and hope. So he dedicates his heart with the love of Allaah, The Most High, from loving that which is beside Him, and supplicating to Him and reliance upon Him and requesting from Him as opposed to anyone besides Him, and having obedience to Him against obedience to that which is besides Him, Allaah endows him with security and happiness and joy and mercy for the creation.” (Majmu’ Fataawa 28/35)

Ibn al-Qayyim (rahimahullaah) said: “So the firmest of statements is the kalimah of Tawheed and its requisites, since it is the greatest of that which Allaah grants firmness to His servant by way of in the life of this world and the Hereafter.” (I’laam al-Muwaqi’een 1/177)


The Best of Speech and Good Deeds is in Relation to Tawheed – it is the Statement of Tawheed that Yields Good Speech and Righteous Action


Ibn Taymiyyah (rahimahullaah) said: “The most pleasant of speech and beliefs is the statement of Tawheed and the belief that there is none that has the right to be worshipped except Allaah. Likewise the most foul of speech and beliefs is the statement of shirk, and it is taking a deity along with Allaah. For indeed that is falsehood, it has no reality to it.” (Majmu’ Fataawa 4/74)

Ibn Taymiyyah mentioned also: “Indeed the proofs have demonstrated the fact that the best of the good deeds is: Tawheed, just as the worst of the sins is: shirk, and it is the sin that Allaah does not forgive.” (Majmu’ Fataawa 7/643)

Ibn al-Qayyim (rahimahullaah) said: “Laa ilaaha illallaah is the best of the good deeds.” (Ighaathatul Lahfaan 1/44)

Ibn al-Qayyim likewise stated: “Indeed He, The Glorified, made a similarity of the tree of Tawheed in the heart with that of a goodly tree – firmly rooted, of towering branches reaching up high into the sky, whose fruits do not cease to be yielded at all times. If you were to reflect over this similarity, you would find it in conformity to the tree of Tawheed that is firmly deep rooted in the heart, whose branches by way of righteous actions are ascended into the sky.

This tree does not cease to yield the fruit of righteous action at all times – in accordance to its firmness in the heart as well as the love of the heart for it and its sincerity in regard to it and its knowledge and understanding of its reality and its establishment of its rights and its observance of it in true care and consideration.

So whoever has this kalimah (statement) deeply rooted in his heart along with its reality which is its actual reality, and his heart becomes characterized by it and assumes religiousness by it with the religion of Allaah which – there is no better religion than it. So he knows the reality of Lordship that firmly roots his heart for Allaah and his tongue bears witness to and his limbs attest to. He likewise negates that reality and its requisites from everything else besides Allaah and so his heart cooperates with his tongue in this negation and affirmation and his limbs submit to The One for Whom they have bore witness with oneness – obediently proceeding the paths of his Lord in humbleness without deviating from it nor coveting other than it instead, just as the heart does not seek instead anything other than The True Lord which it worships.

Then no doubt; this statement from this heart upon this tongue will not cease to yield its fruits from righteous deeds that ascend to Allaah at all times.

So this goodly word; it is that which raises this righteous action to The Lord, Most High, and it is this goodly word that yields the fruits of an abundance of goodly speech that is coupled with righteous action. Thus; righteous action raises the goodly word, as He, The Most High, said:

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

((To Him ascends the goodly words, and the righteous deeds raise it.)) (Faatir: 10)” (I’laam al-Muwaqi’een 2/299-300)


Nothing Repels the Afflictions of Worldly Life the Like of Tawheed


Ibn al-Qayyim (rahimahullaah) said: “So there is nothing that repels the adversities of worldly life the like of Tawheed, and so due to that the supplication of distress is by way of Tawheed, and so the supplication of Dhin-Noon which is not supplicated with by the one who is distressed except that Allaah relieves his distress by way of Tawheed. Hence there is nothing that casts into great distresses except shirk, and nothing that brings to safety from them except Tawheed.” (Al-Fawaa-id p.73)

He said likewise: “As for the supplication of Dhin-Noon, then indeed there is within it from the perfect completion of Tawheed and declaring The Lord, The Mighty and Majestic, of being free of imperfection and deficiency, as well as an acknowledgement of the servant of his wrongdoing and sin – that which is from the most far reaching supplications of distress and anxiety and grief. It is likewise the most far reaching of means to Allaah, The Glorified, in accomplishing the needs.” (Zaadul Ma’aad 4/208)


Tawheed Comes with Safety and Security Whilst Shirk Comes With the Opposite


Ibn al-Qayyim (rahimahullaah) said: “Tawheed is the greatest bastion of Allaah which – whoever enters it; then he is from those that are secure.” (Badaa’i al-Fawaa-id 2/776)

Ibn al-Qayyim stated: “Fear is always alongside shirk; and safety is always alongside Tawheed.” (Miftaah Daarus Sa’aadah 3/1600)

He said likewise: “Tawheed is from the most potent of factors for protection from fears, and shirk is from the most potent of factors for the occurrence of fears.” (Miftaah Daarus Sa’aadah 3/1600)


Tawheed is the Sanctuary of the Enemies of Allaah as Well as that of His Allies


Ibn al-Qayyim (rahimahullaah) said: “Tawheed is the sanctuary of His enemies as well as His allies. So as for His enemies; then He delivers them from distresses of worldly life and its severities:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

((And when they embark on a ship, they invoke Allaah, sincere to Him in religion, but when He brings them safely to land, behold, they ascribe partners [unto Him].)) (Al-‘Ankaboot: 65)


As for His allies; then He delivers them from the distresses of worldly life as well as the Hereafter by way of it (Tawheed). Due to that, Yunus took refuge with it and so Allaah delivered him from those darknesses. Likewise the followers of the Messengers took refuge with it and so they were delivered by way of it from that which the polytheists were otherwise punished with in worldly life as well as that which has been prepared for them in the Hereafter.

So there is nothing that casts into great distresses except shirk, and nothing that delivers to safety from them except Tawheed. Thus it is the sanctuary of the creation and their refuge and their stronghold and their aid.” (Al-Fawaa-id p.72-73 with abridgement)

He said likewise: “So Tawheed is the refuge of the seekers, and the sanctuary of the runaways and the deliverance of the distressed, and the aid of the troubled. Its reality is: to single out The Lord, The Glorified, with love and reverence and exaltation and humbleness and humility.” (Ighaathatul Lahfaan 2/856)


Tawheed – and the Sins of the Servant


Ibn Taymiyyah (rahimahullaah) said when speaking about the varying forms of sins: “So these sins together with having the soundness of Tawheed is better than having a corruption of Tawheed together with an absence of these sins.” (Al-Istiqaamah 1/466)

Ibn Taymiyyah likewise said: “Tawheed that has with it lies is better than shirk that has with it truth.” (Majmu’ Fataawa 1/81)

Ibn al-Qayyim (rahimahullaah) said: “The more that the Tawheed of the servant is greater, then the forgiveness of Allaah for him is more complete. So whoever meets him not having associated anything with Him at all, then his sins will be forgiven for him – all of them, whatever they may be, and he will not be punished due to them.”[9] (Madaarij as-Saalikeen 1/247)

He said likewise: “Therefore; He, The Glorified, Loves His believing servants – the people of Tawheed, and He becomes pleased with their repentance.” (Ighaathatul Lahfaan 1/45)

He said also: “So the Muslims; their sins are the sins of a person of Tawheed; that Tawheed surmounts upon erasing their traces in totality. Otherwise; that which is with them from Tawheed will exit them from the Fire if they are punished on account of their sins.

As for the polytheists and the disbelievers; then indeed their shirk and their disbelief thwarts their good deeds. So they will not meet their Lord with a good deed from which they hope for salvation, and nothing from their sins will be forgiven for them. He, The Most High, said:

إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ

((Indeed, Allaah does not forgive that partners should be ascribed unto Him, but He forgives what is other than that for whom He wishes.)) (An-Nisaa: 48)


He, The Most High, said regarding the right of the disbelievers and the polytheists:

وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَّنثُورًا

((And We shall turn to whatever they have done of deeds and We shall make them as scattered dust particles.)) (Al-Furqaan: 23)” (Hidaayah al-Hiyaara fee Ajwibah al-Yahood wan-Nasaara p.302)


He stated similarly: “So the sins; their traces are removed by way of sincere repentance and pure unadulterated Tawheed and good deeds that erase (sins) and the calamities that are expiators of them and the intercession of the intercessors in regard to the people of Tawheed.

So the utmost end of that if he is punished from that which remains upon him from them is that his Tawheed will exit him from the Fire. As for committing shirk with Allaah and disbelief with the Messenger; then indeed it thwarts all of the good deeds, so that no good deed remains with him.” (Hidaayah al-Hiyaara fee Ajwibah al-Yahood wan-Nasaara p.302)


The People of Tawheed are the People of Prosperity


Ibn Taymiyyah (rahimahullaah) said: “The impoverishment of the servant and his destitution cannot come to an end except with Tawheed, and if along with Tawheed there comes about the seeking of forgiveness; then there transpires for the servant his affluence and his prosperity, and there comes away from him that which torments him.” (Majmu’ Fataawa 1/55-56 with abridgement)

He likewise said: “The people of prosperity – they are the people of Tawheed.” (Majmu’ Fataawa 9/29)

Ibn al-Qayyim (rahimahullaah) said regarding the saying of Allaah, The Most High:

وَأَمَّا الَّذِينَ سُعِدُوا فَفِي الْجَنَّةِ

((And as for those who are prosperous, they will be in Paradise.)) (Hud: 108)


“So the people of Tawheed are from those who are prosperous.” (Shifaa al-‘Aleel p.504)


The Most Rightful of People for the Mercy of Allaah and the Intercession in the Hereafter are the People of Tawheed


Ibn Taymiyyah (rahimahullaah) said: “The most rightful of people with regard to His Mercy – they are the people of Tawheed and sincerity to Him. So anyone who is most complete in actualization of sincerity of: laa ilaaha illallaah – in knowledge and belief and action and disassociation and alliance and antagonism will be most rightful with regard to His Mercy.” (Majmu’ Fataawa 14/414)

Ibn al-Qayyim (rahimahullaah) said: “The most prosperous of people with regard to the intercession of the master of those that will intercede on the Day of Resurrection are the people of Tawheed. Those who observed exclusive devotion of Tawheed and cleared and so purified it from any attachments to shirk and its blemishes.” (Ighaathatul Lahfaan 1/396)


Tawheed is the key to Paradise


Ibn al-Qayyim (rahimahullaah) said: “Allaah, The Glorified has indeed made a key for everything that is sought by way of which it is opened. So He made the key to prayer as: the purification, and the key to the Hajj as: the Ihraam, and the key to righteousness as: truthfulness, and the key to Paradise as: Tawheed.” (Haadi al-Arwaah p.138-139)

Ibn al-Qayyim stated similarly regarding Paradise: “For indeed; Tawheed is the key to its door, so whoever does not have a key with him, then its door will not open for him, likewise is the case if he came with a key that has no teeth for it, the opening will not be possible with it.” (Al-Waabil – as-Sayyib p.41)


Tawheed is the Basis of Eemaan and the Price of Paradise


Ibn Taymiyyah (rahimahullaah) said: “Tawheed is the basis of Eemaan, and it is the distinguishing speech that sets apart the people of Paradise and the people of the Fire, and it is the price of Paradise, and the Islaam of a person is not correct except by way of it.” (Majmu’ Fataawa 24/235)

Ibn al-Qayyim (rahimahullaah) said: “Laa ilaaha illallaah is a commodity, Allaah is its purchaser, and its price is Paradise, and the broker is the Messenger. You will be pleased at its sale; being a nominal portion of that whose entirety does not equal the wing of a mosquito.”[10] (Al-Fawaa-id p.56)


The Devils Have no Authority Over the People of Tawheed


Ibn Taymiyyah (rahimahullaah) said: “The devils; there is no authority for them over the hearts of the people of Tawheed.” (Majmu’ Fataawa 13/217)

Ibn Taymiyyah mentioned likewise: “So when Tawheed becomes manifest; the devils flee and are rendered futile or diminish. So they become manifest in places wherein the influence of Tawheed is hidden.” (An-Nubuwaat 2/1019)

Ibn al-Qayyim (rahimahullaah) said: “Since the enemy of Allaah came to know that Allaah, The Most High, does not allow him to gain ascendancy over the people of Tawheed and sincerity, he said:

فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ * إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

((By Your Might, I will surely mislead them all. Except Your chosen servants amongst them.)) (Saad: 82-83)


So the enemy of Allaah knew that whoever adheres and has recourse to Allaah, The Mighty and Majestic, and makes himself sincere to Him and places his reliance upon Him, that he will be unable to lead him astray and misguide him.” (Ighaathatul Lahfaan 1/170)


Those Who are Further Away From Tawheed


Ibn Taymiyyah (rahimahullaah) said: “Anyone who is further away from Tawheed and the Sunnah; then he will be closer to shirk, innovation and falsity.” (Iqtidaa as-Siraat al-Mustaqeem 2/759)

Ibn al-Qayyim (rahimahullaah) said: “So the one who turns away from Tawheed is a polytheist – whether he likes it or not, and the one who turns away from the Sunnah is an astray innovator – whether he likes it or not.” (Ighaathatul Lahfaan 1/387)




Ibn al-Qayyim (rahimahullaah) said[11] regarding the kalimah: none has the right to be worshipped except Allaah alone with any partners for Him:

“The statement due to which the earth and the heavens were founded

And due to which all of the creation were created

And by way of it Allaah, The Most High, sent His Messengers

And revealed His Books

And legislated the prescriptions of religious law

And because of it the scales were erected

And the registers were set up

And the souk of Paradise and the Fire came to arise

And by way of it the creation was divided into: the believers and the disbelievers and: the righteous and the wicked

So it is the foundation of the creation and the command and the reward and the punishment

And it is the truth due to which the creation was created

And on the basis of which and of its rights will be the inquiry and reckoning

And on the warrant of it occurs the reward and the punishment

It is the right of Allaah upon all of the servants

For it is the statement of Islaam

And the key to Dar us Salaam (Paradise)

And regarding it the first ones and the last ones shall be asked.”


In finality we ask Allaah, The Most High, to grant us firmness upon this kalimah (word) in this life as well as in the Hereafter, as Shaikh ul Islaam Ibn Taymiyyah (rahimahullaah) said:[12]

“So we ask Allaah, The Magnificent, that He grants us firmness with the word that stands firm in this world and in the Hereafter, and that He bestows upon us the adherence to the Book and the Sunnah.”



وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ



[1] Tawheed is the belief in the Unity and Uniqueness of Allaah with respect to His Lordship and His right to be worshipped alone without any partners and with respect to His Names and Attributes. Hence from the fundamentals of Tawheed is that the Muslim believes that Allaah alone creates and provides for His creation as well as the Lordship and dominion belonging to Him and so He is their sustainer and He regulates them. Likewise that He, The Most High, is to be singled out in worship alone – without any partners, so no worship is to be directed to anything else besides Him, not to an Angel or a Prophet or a grave or an idol or anything else. Likewise that His Oneness is maintained with respects to His Names and Attributes in that we affirm for Him the Names and Attributes He affirmed for Himself or that His Prophet (ṣallallaahu ‘alaihi wa sallam) affirmed for Him, and a clear distinction is made between the Creator and the created and no resemblance is made of His Names and Attributes to that of the creation nor should we ask the ‘how’ regarding them and likewise they are not to be denied or given false interpretations. (See Shaikh Muḥammad bin Ṣaaleḥ Al-‘Uthaimeen’s definitions in: Mu’jam at-Ta’rifaat p.140-152).

[2] Reported by Abu Dawood (no.3116) and Ahmad with similar wording (no.22034) and Al-Haakim (1/351). It was declared Hasan (sound) by Shaikh Al-Albaanee in Irwa al-Ghaleel (no.687).

[3] Shaikh Saalih al-Fawzaan (hafidhahullaah) mentions in his Duroos min Al-Qur’aan (p.1) in explanation of this term as stated by Ibn al-Qayyim, that it is the information regarding Allaah and of His Names and Attributes, and that this is Tawheed al-‘Ilmee which is: Tawheed ar-Ruboobiyyah.

Al-Haafidh Al-Hakami (rahimahullaah) said: “Tawheed al-‘Ilmee al-Khabari al-I’tiqaadi – comprises of an affirmation of the Attributes of Perfection for Allaah, The Mighty and Majestic, as well as declaring Him free in that from making any resemblance and likening (unto Him) and declaring Him free of the attributes of deficiency. So it is Tawheed ar-Ruboobiyyah and Tawheed al-Asmaa wa Sifaat.” (See: Ma’aarij al-Qubool vol 1 p.98)

[4] Shaikh Saalih al-Fawzaan (hafidhahullaah) mentions in his Duroos min Al-Qur’aan (p.1) in explanation of this term, that it is the command to worship Allaah alone, and not to associate any partners with Him and a forbiddance from shirk, and that this is Tawheed al-‘Amalee at-Talabee which is: Tawheed al-Uloohiyyah.

Al-Haafidh Al-Hakami (rahimahullaah) said: “Tawheed at-Talabi al-Qasdi al-Iraadi – and it is the worship of Allaah, The Most High – alone – without there being any partners for Him, as well as exclusively having love of Him and having sincerity for Him and fearing Him and hoping in Him and having trust/reliance upon Him and being pleased with Him as a Lord and Diety and Protector. Likewise that one does not make an equal for Him in anything; and it is Tawheed al-Uloohiyyah.” (See: Ma’aarij al-Qubool vol 1 p.98)

[5] Reported by Ibn Maajah (no.2117) and Ahmad in his Musnad (no.1839) and Al-Bukhaaree in Al-Adab al-Mufrad (no.783) and others. The hadeeth as pointed out by Shaikh Al-Albaanee (rahimahullaah) is reported with the wording above, it is also appears with the wording:  ((Have you made me an equal with Allaah? Rather as Allaah alone wills.)) Shaikh Al-Albaanee said its chain of narration is Hasan (sound). Refer to Silsilah al-Ahaadeeth as-Saheehah (no.139).

[6] A reference to His saying The Most High:

وَفَاكِهَةٍ كَثِيرَةٍ * لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ

((And an abundance of fruit. Neither limited [to season] nor forbidden.)) (Al-Waaqi’ah: 32-33)


[7] Al-Jurjaanee said riyaa is: “abandoning Ikhlaas in actions due to observing other than Allaah in that.” Ibn Hajar stated: “riyaa is manifesting worship with the intent that the people should see it and so they praise its performer.” (See: Nadratun Na’eem vol 10 p.4552)

[8] As He, The Most High, states:

إِنَّ شَجَرَتَ الزَّقُّومِ * طَعَامُ الْأَثِيمِ

((Indeed the tree of Az-Zaqqoom. Will be the food of the sinners.)) (Ad-Dukhaan: 43-44)


[9] Note: after this Ibn al-Qayyim mentioned: “We do not say that no one from the people of Tawheed will enter the Fire, rather many from them shall enter due to their sins and will be punished in accordance to his crime. Then he will exit from it, and there is nothing contradictory between the two affairs for the one who is acquainted with knowledge with regard to that which we have previously stated.” (Madaarij as-Saalikeen 1/247)

[10] A reference to the hadeeth:

لَوْ كَانَت الدُّنْيَا تَعْدِلُ عِنْدَ اللَّه جَنَاحَ بَعُوضَةٍ مَا سَقَى كَافِرًا مِنْها شَرْبَةَ مَاءٍ

((If the world to Allaah was equal the wing of a mosquito, He would not have given a drink of water to a disbeliever.))

Reported by At-Tirmidhee (no.2320) and Ibn Maajah (no.4110) and others. It was declared Saheeh (authentic) by Shaikh Al-Albaanee in Silsilah al-Ahaadeeth as-Saheehah (no.686).

[11] As occurs in Zaadul Ma’aad 1/34 – with slight abridgement.

[12] As occurs in Majmu’ Fataawa 4/75

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