In the Arabic language, Tawheed literally means "unification" (making something one) or "asserting oneness", and it comes from the Arabic verb (Wahhada) which itself means to unite, unify or consolidate. However, when the term Tawheed is used in reference to Allah, it means the realizing and maintaining of Allah's Unity in all of man's actions which directly or indirectly relate to Him. It is the belief that Allah is One, without partner in His Dominion and His actions (Ruboobiyyah), One without similitude in His Essence and Attributes (Asmaa' Was-Sifaat), and One without rival in His Divinity and in Worship (Uloohiyyah).
Tawheed (Islamic Monotheism) can be invalidated by some actions of the heart, tongue or the body. Some scholars have counted these nullifiers to be ninety, and some others up to four hundred, but the theme of all of them is based on the following ten:
1- Shirk (polytheism):
Shirk can be simply defined as: "Associating others with Allah in worship". Allah Almighty Says (what means): "Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives except that (anything else) to whom He wills." [Quran 4:48]
The Messenger of Allah, Muhammad said: "Avoid the seven destructing sins." It was said (by the listeners), "What are they, O Messenger of Allah?" He replied by mentioning seven things, the first of which was: "Associating anything with Allah…" [Al-Bukhari and Muslim]
Shirk can be committed regarding each category of Tawheed. Thus, Shirk of Uloohiyyah is by praying to others, supplicating to them, prostrating before them, slaughtering in their name, seeking their help in things which only Allah Almighty can do, calling on them or devoting any type of worship to other than Allah.
A noteworthy point to highlight is that seeking people's help in matters that are not exclusive to Allah is permissible, such as seeking someone's help to carry something.
Shirk of Ruboobiyyah is by ascribing, to any of the creation, management or control of the universe. For example: believing that someone or something can create, resurrect, give sustenance, move the clouds, bring down rain, move the wind, etc, of the things which only Allah Almighty can do .
Shirk of Names is by calling someone by any of the Names of Allah, such as naming someone Allah, Ar-Rahmaan (The Most Merciful) or Al-Khaaliq (The Creator). Shirk of Attributes is to equate the creation with The Creator in His Attributes, such as believing that a certain person or Jinn knows the future, etc.
Shirk of Love: This is another type of Shirk which means to love a creation as you love Allah, or even more so. Allah Says in the Quran (what means): "And of mankind are some who take [for worship] others besides Allah as rivals [to Him]. They love them as they love Allah. But those who believe, love Allah more [than anything else]." [Quran 2:165].
Ibn Taymiyyah said: "Whosoever loves a creation equal to his love to Allah, is a Mushrik (polytheist) …"
The different types of love:
Firstly: loving for the sake of Allah and loving what Allah and His Messenger love. This is how a Muslim should be. Ibn Al-Qayyim said about this type of love: "There are four types of love where one must differentiate between …They are:
A: Loving Allah only. This is not enough for surviving Allah's punishment and winning His reward. Indeed, the polytheists, the Christians, the Jews and others love the Creator (each according to their definition).
B: Loving what Allah loves. This leads one to enter Islam and depart infidelity. The most beloved ones by Allah are those who posses much of this type of love.
C: Loving for the sake of Allah. This is a requirement of loving what Allah loves.
D: Loving with Allah. This is the Shirk of Love. Everyone who loves something with the love of Allah, not for the sake of Allah, then he has associated a partner with Him.
Secondly: loving lawful things, such as food, clothes or drinks. This love is normal.
Thirdly: sympathetic loving, such as loving your children or wife. This love is normal.
Fourthly: loving others equal or more than the love of Allah. This is major Shirk."
2- Rendering mediators between one and Allah to supplicate them, request from them intercession or depend on them:
This constitutes apostasy as it is unanimously agreed upon by the Muslim scholars : Many people who claim to be Muslims practice this false action. They believe that one must take mediators between them and Allah to answer their calls, grant them their requests or remove hardships off them. Allah Says (what means): "Say [O, Muhammad to the pagans] call upon those whom you assert [to be associate gods] besides Allah; they possess not even an atom's weight either in the heavens or on the earth, nor have they any share in either, nor there is for Him any supporter from among them. Intercession with Him profits not except for him whom He permits." [Quran 34:22-23]
Intermediation is of two kinds:
1. Intermediation informing on behalf of Allah:
This is the duty of the Prophets may Allah exalt their mention because no one has knowledge of what has come from Allah except through the Prophets who were sent by Allah. Allah Says (what means): "Allah chooses Messengers from angels and from men. Verily, Allah is All-Hearer, All-Seer." [Quran 22:75]
2. Intermediation requesting help, intercession, dependence and relief. This type consists of five sections:
- Waajib (Obligatory): Seeking help from Allah alone at times of hardship and trusting Him in every aspect of your life.
- Mustahabb (preferred): Invoking Allah more frequently as this increases one's sincerity to Him.
- Halaal (permissible): Seeking help from the creation or requesting their intermediation to Allah by supplicating Allah to help or relieve the person.
- Makrooh (disliked, but not forbidden): Asking people for favors more often. Ibn Taymiyyah said: "Asking favors from the creation is originally forbidden, but it was made legal for necessity and avoiding requesting favors from others while depending on Allah is better..."
- Muharram (forbidden): Ascribing mediators between Allah and oneself by supplicating to them or seeking their help in things only Allah can do.
3- Not agreeing that the atheists are disbelievers or doubting their disbelief or believing that their religion is correct.
This nullifier consists, in turn, of three parts:
Firstly, whosoever does not agree that the atheists are disbelievers, while Allah announces in the Quran in many verses that they are indeed infidels.
Allah Says in the Quran (what means), "Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein." [Quran 98:6]
Secondly, whosoever hesitates in the status of the infidels (i.e. he is not sure they are disbelievers or not).
Thirdly, whosoever praises the faith of the infidels and believes that their faith is correct and that they are on the right path;
This type is even worse than the first two. There are two points that must be mentioned here:
1- By infidels here, we mean those about whose disbelief there is no doubt, like those who worship humans or any false gods other than Allah and those who claim to be Muslims, but who are ruled by the majority of the Muslim scholars to be disbelievers, such as people who believe that a prophet was sent after Prophet Muhammad salllallaahu alayhi wa sallam, or deny the Day of Resurrection.
Ibn Taymiyyah said: "Whosoever doubts the disbelief of such groups after having knowledge of what they say and knowing how Islam classifies such people, is an infidel; just as having doubt in the disbelief of the atheists." But for those about whose infidelity the scholars dispute, such as the one who abandons the five daily prayers without rejecting its obligation; this does not fall under this nullifier.
2- In regards to praising the infidels, the Muslim must take great care. If praising them concerns their faith, then this is considered infidelity. Whereas praising their behavior (such as their courage or their generosity) is permissible. One thing a Muslim must avoid, which is considered sinful, is to call an infidel "master" as the Messenger said: "When you call the hypocrite 'master' (or any title that suggests honoring the addressed person, like 'your highness, your majesty', etc) you have made your Lord angry." [Al-Haakim]
4- Believing that the guidance of others is more perfect than the Guidance (Sunnah) of the Prophet or believing that the judgment of others is better than his judgment; such as those who prefer the judgment of others over his ruling."
There are two issues in this nullifier. The first is that there is no doubt that the guidance of Prophet Muhammad is more perfect than any other since it is a Divine Revelation. Allah Says in the Quran (what means): "Nor does he (Muhammad) speak of (his own) desire. It is only a revelation revealed." [Quran 53:3-4]. How could someone believe that there is another guidance worthy of being followed, when the Prophet himself used to say in the Friday sermon: "The best of speech is the Book of Allah, and the best of guidance is the guidance given by Muhammad. And the most evil affairs are innovations; and every innovation is misguidance." [Muslim]
The second issue is judging by laws other than what Allah has revealed. In the Quran, Allah describes those judging by laws other than His as disbelievers. He Says (what means), "And whosoever does not judge by what Allah has revealed, such are the disbelievers." [Quran 5:44]. (Also, see Quran 5:45 and Quran 5:47.) So, how would someone abandon the laws prescribed by Allah and replace them by those made by human beings? This is -without doubt- a senseless and illogical choice. And he who does this is a disbeliever in Allah and His Messenger . Shaykh Muhammad Ibn Saalih Al-'Uthaymeen said regarding this issue: "Judging by laws other than those revealed by Allah can be divided into two sections:
1. Attempting to replace what Allah has revealed with man-made laws or those of a Taaghoot (false deity). This is infidelity, because he who does so attempts to place himself in the position of The Creator by legislating for the people, when he, in fact, has no authority.
2. Keeping what Allah has revealed intact and leaving its legislation for leaders (rulers, presidents, kings, etc.) who judge by man-made laws. From these there are three situations:
- A leader judging by laws that contradict what Allah has revealed, believing that they are equal or better. This is considered infidelity.
- A leader judging by man-made laws in order to harm the one whom he has made the judgment against. In this case, the ruler is not an infidel, but rather he is an oppressor, because he still believes that what Allah has revealed is superior to all laws and knows that his actions are disobedient.
- A leader avoiding judging by what Allah has revealed in order to expose some inner desires or to benefit himself or someone else. This is a major sin".
