EASY WAY TO UNDERSTAND TAWID

Tauhid in Arabic is the masdar form of fi'il wahhada-yuwahhidu (with the letter ha in
tasydid), which means to make something only one. Shaykh Muhammad bin Salih al-
Utsaimin said, “This meaning is not correct unless it is followed by a
disclaimer. "That is, denying everything other than something that we make into one,
then establishing it" ( Syarh Tsalatsatil Ushul , p. 39).
In syar'i terms, the meaning of monotheism is to make Allah the only true god with all his
specificities ( Syarh Tsalatsatil Ushul , p. 39). From this meaning it can actually be understood
that there are many things that humans use as worship, it could be angels, prophets, pious people
or even other creatures of Allah, but a person who is monotheistic only makes Allah the only
god. (Source: https://muslim.or.id/6615-makna-tauhid.html)

The division of monotheism into three parts is taken from research into the texts of the
Koran. From these verses, it can be concluded that monotheism is divided into three
parts. Therefore, this division is the essence of the Shari'ah taken from the Book of Allah, not a
term invented by some scholars without proof.
This division greatly facilitates Muslims' understanding of monotheism. By understanding these
three parts of monotheism, a Muslim has a clear and easy benchmark regarding monotheism,
whether he is considered a muwahhid (one who believes in Allah), or not. Even a layman or
child who has not yet reached puberty will easily understand it. From the various arguments
scattered in the Qur'an, as-Sunnah, and atsar Salafush Salih, the scholars divide monotheism into
three parts,

Tauhîd Rubûbiyyah
First, tawhidrubûbiyyah(affirming Allah in His actions) is a firm i'tiqad (belief) that only Allah
creates, provides sustenance, gives life, dies and regulates all the affairs of all creatures. There is
no partner for Him in all that. Only Allah Ta'ala can do it.
The opposite of monotheism rubûbiyyah is believing that someone other than Allah l is involved
in creating, controlling creatures, or carrying out other acts that can only be done by Allah l.
Among the postulates of monotheism rubûbiyyah is the word of Allah l which means,

“Remember, creating and ruling is only Allah's right. Glory be to Allah, Rabb
of the worlds." (QS al-A'râf [7]: 54)
His Word also means,

"Say: 'To whom does the earth belong, and all that is on it, if you only
know?' They will answer: 'It belongs to Allah.' Say: 'Then don't you
remember?' Say: 'Who owns the seven heavens and who owns the great
Throne?' They will answer: 'It belongs to Allah.' Say: 'Then why are you not
pious?' Say: 'In whose hand is power over all things, while He protects, but
nothing can be protected from Him, if you only knew?' They will answer: 'It
belongs to Allah.' Say: '(If that is so), then why are you still deceived?'” (QS
al-Mu'minûn [23]: 84-89)

Tauhîd Ulûhiyyah
Second,tauhîd ulûhiyyah(affirming Allah in the worship of His servants) is affirming worship to
Allah alone, both in terms of love, fear and hope as well as sincerity, prayer, pilgrimage,
jihadand sabilillâh, seeking knowledge and worship. other. There is no partner for Him, that is,
there is no worship of anyone other than Him. A person who understands and acknowledges
Allah's rububiyyah is required to obey His ulûhiyyah.
The opposite of tauhîd ulûhiyyah is worshiping someone other than Allah, whether worship is
related to the heart, mouth, body parts or property.
Among the postulates of Tauhid Uluuhiyyah is the word of Allah l which means,

"Say: 'Allah alone I worship by purifying obedience to Him in (practicing)

my religion.' So worship you (O polytheists) whatever you wish besides
Him." (QS az-Zumar [39]: 14-15)

And there are many other verses. In fact, most of the contents of the Qur'an explain about tauhîd
ulûhiyyah, namely explaining the meaning of lâ ilâha illallâh, which is composed of two
pillars; 1) An-Nafyu, namely rejecting everything that is worshiped other than Allah l with
various forms of worship. 2) Al-Itsbât, namely establishing Allah alone in all worship of Him
sincerely, which is carried out based on the instructions of the Prophet.

Tauhîd Asmâ wa Shifât

Third,tauhîd asmâ wa shifât(affirming Allah in His names and attributes) is a firm belief in the
names of Allah and His attributes as stipulated in the Qur'an and As -Sunnah. All of this is
determined without tahrîf (changing the pronunciation or meaning), ta'thîl (negating or denying
the existence of Allah's attributes, whether denying them in whole or in part), takyîf (describing
"how" these attributes are), or tamtsîl (similarizing the characteristics -the nature of Allah with
the characteristics of His creatures). It is believed that only Allah has all the names and attributes
that have been determined. There is no creature that has names and characteristics like Allah l,
because He is different from His creatures.
The opposite of tauhîd asmâ wa shifât is denying or negating the attributes of Allah, or likening
him to creatures.
Among the postulates of tauhîd asmâ wa shifât is the word of Allah l which means,

“He is Allah, there is no god (who has the right to be worshipped) but
Him. He has Asmâ-ul Husna (the best names).” (QS Thâhâ [20]: 8)

Among the verses that collect three types of monotheism is the word of Allah l which means,

“(He is) the Rabb of the heavens and the earth and everything between them,
so worship Him and be steadfast in worshiping Him. Do you know of anyone
like Him?” (QS Maryam [19]: 65)

It is important to know that the division of monotheism into three parts has existed since the time
of the Salafush Salih. All imams talk about the division of monotheism into three parts. They
agree with ahlus sunnah wal jama'ah. There is no one among the Salaf who denies this
division. If all our lives were spent researching the books of scientific experts, we would not find
any Salaf who would deny them. In fact, we will get various texts from many of them who
discuss the division of monotheism by following the Qur'an and as-Sunnah.

The following will only state a small part: Imam Abu 'Abdillah, 'Ubaidullah bin Muhammad bin
Baththah al-'Akbari (died in 387 H) said in his book, "Al-Ibânah 'an Syarî'atil Firqatin Nâjiyati
wa Mujânabatil Firaqil Madzmûmah" ( pp. 693, 694 in the manuscript or p. 150 in the
summary), "The explanation: In fact, the main points of faith in Allah l that must be relied upon
by creatures in determining faith are three things":

1. A servant must believe in the rabbaniyyah of Allah l. This is to be different from Ahlut
Ta'thîl, namely people who do not determine the existence of Allah's actions l.
2. A servant must believe in the wahdaniyyah (oneness) of Allah l. This is different from
polytheists who acknowledge the existence of Allah's actions, but they associate partners
with Allah in their worship. Strictly speaking, they also worship other than Allah l, besides
worshiping Allah l.
 3. A servant must believe that Allah l is characterized by qualities that cannot be avoided,
that Allah l is characterized by these qualities, such as knowledge, power, wisdom, and
other qualities that Allah l has mentioned in His Book, when characterizing himself. We
emphasize this because many people acknowledge the rabbaniyyah of Allah, then they
monotheify Allah l with absolute words, but they deny His attributes. His denial harmed his
monotheism to Allah l. Apart from that, we find that Allah calls His servants to believe and
believe in these three points of faith. As for Allah's call to His servants to believe in His
rabbaniyyah and wahdaniyyah, we will not discuss it again here, because of the length and
breadth of the discussion on it. Even the Jahmiyyah admitted these two points
themselves. However, they deny the attributes of Allah l. Their denial (of Allah's attributes
l) is what invalidates their recognition of the first two points of faith, (namely His
rabbaniyyah and wahdaniyyah).

Then Ibn Baththah explained the falsehood of the Jahmiyyah's opinion which negated the
attributes of Allah l.
Nash, as above, very clearly shows the division of monotheism into three parts. Ibn Baththah's
words, "The main points of faith in Allah that must be relied upon by creatures in determining
faith are three things," shows that there is no faith for people who do not have these three
beliefs. So how can a sensible person say that these three things have no origin, and are not
found in the Al-Kitab and as-Sunnah.

Musta'in Billah,
Chemistry Student,
FMIPA UII
Pearls of wisdom :
Imam Malik bin Anas said,

God bless you

“Allah is above the sky. While His knowledge is everywhere, everything
cannot be separated from His knowledge." (Al-'Uluw lil 'Aliyyil Ghoffar, p.
138)