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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

THE MEANING OF TAWHEED AND ITS CATEGORIES.

Question:
How do we combine between the singling out of Allaah alone with the action of creating and the fact that the action of creating has also been attributed to other than Allaah as the following ayah indicates:

فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَٰلِقِينَ

So Blessed is Allah, the Best of creators. (Al-Qur'ān 23:14)

And this is also indicated by the statement of the Prophet (ﷺ) regarding the image-makers:

“It will be said to them (on the Day of Resurrection): ‘Bring to life what you have created!’”

Answer:
The answer to this is that anyone other than Allaah cannot create as He does; they are not able to bring something into existence from nothing, nor can they bring to life the dead. The “creation” of other than Allaah is merely the changing or converting of something from one state to another, but it is still originally a creation of none other than Allaah. So an image-maker, for example, when he makes an image, he is not actually bringing something into existence. Rather, the most he is capable of doing is converting something from one state to another, such as changing clay into the image of a bird or camel, for example. Or he may convert a plain white canvass into a colorful picture simply by painting it. Still, the paint and canvass are both from origins of that which only Allaah can create.

This is the difference between attributing the act of creating to Allaah and attributing it to the creation. Understanding this, Allaah is singled out alone with the act of creation that specifically applies to Him.

Full answer will be continued.... إن شاء الله

Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Source: Fataawaa Arkaan Al-Islaam (Question No. 1)

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

THE MEANING OF TAWHEED AND ITS CATEGORIES.

As for the categories of Tawheed as it pertains to Allaah, they all fall under the general definition of Tawheed as “Singling out Allaah alone with anything and everything that specifically pertains to only Him.”

The categories of Tawheed, as mentioned by the people of knowledge, are three:

1. Tawheed Ar-Ruboobiyyah (Tawheed of Allaah’s Lordship)
2. Tawheed Al-Uloohiyyah (Tawheed of Allaah’s sole right to all worship)
3. Tawheed Al-Asmaa was-Sifaat (Tawheed of Allaah’s Names and Attributes)

The scholars know this categorization by studying and examining the Āyāt of the Qurān and Ahadīth. They found that all forms of Tawheed fall under one of these three categories.

Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Source: Fataawaa Arkaan Al-Islaam (Question No. 1)

Full answer will be continued.... إن شاء الله

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

⭐The noble Shaykh, Muhammad ibn Saalih Ibn al-‘Uthaymeen – may Allaah raise his status among the guided ones, was asked about

THE MEANING OF TAWHEED AND ITS CATEGORIES.

Linguistically, Tawheed is the noun derived from the Arabic root verb (wahhada/yuwahhidu) which means to make something one. This is not accomplished except by a negation & affirmation, both together – negating this characteristic from anything other than the thing which is being singled out, And affirming it to that thing.

For example, we say that mankind will not fulfill the concept of Tawheed unless and until they testify that nothing deserves any form of worship except Allaah. By this, we negate any right of worship to anyone or anything other than Allaah, and we affirm it to Allaah alone. This is because negation alone equates to an absolute and complete negation, just as affirmation alone does not restrict others from sharing in the characteristic. So if you were to say, “So and so is standing,” then you have affirmed that he is indeed standing but you have not singled him out alone, restricting this action only to him because it is possible, based on this saying alone, that someone else could also be standing with him. Similarly, if you were to say, “No one is standing,” then you have absolutely and completely negated the action of standing for anyone. However, if you said, “No one is standing except Zayd,” then you have singled out Zayd alone with the action of standing, negating it from anyone other than him. This is the true actualization of Tawheed in reality – meaning that Tawheed is not fulfilled unless it contains both negation and affirmation.

Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Source: Fataawaa Arkaan Al-Islaam (Question No. 1)

Full answer will be continued.... إن شاء الله

??. ??? '????????? ???̣????????̄?:

“?????? ??? ?? ????? (?? ????̄?), ?? ?? ??? ?????????? ?? ????̄? ???? ??? ??????? ﷺ ????? ???? ?????????? ?? ?? ?? ????? ???? ???????? ?? ?? ??? ?????.”

‎● [فتاوى أركان الإسلام صفحة ١٧٢]

✒ ??????????? ? ?????? ? ?? ??? ? ???? ?? ???? ??? ??????? ﷺ, ????????? ??? ?????? ??? ???????? ???'?? ?? ?✅

?Sh. Ṣāliḥ al-Fawzān Hafiẓahullāh:
“Mawlid is a Bid’ah (innovation), and every Bid’ah is misguidance, and the most evil affairs are the innovated ones, and this Mawlid, it is ????? by the Messenger of Allāh Ṣallallāhu-'Alaihi Wa Sallam, for it is an innovation and the Messenger (Ṣallallāhu-'Alaihi Wa Sallam) hated innovations, so how is that they say 'We love the Messenger of Allāh' while acting upon that which is hated by the Messenger (Ṣallallāhu-'Alaihi Wa Sallam)??!! And how is that they say 'We love Allāh' while acting upon that which is loathed by the Messenger (Ṣallallāhu-'Alaihi Wa Sallam)??!!...”

Source ⬇

http://www.alfawzan.af.org.sa/node/3783

.
???? ??-?????? رحمه الله ????:

"Guidance and Tawhid are from the greatest ways to achieve happiness, whereas Shirk and misguidance are from the greatest causes of misery and constriction.

From the affairs that cause happiness is the light that Allah places in the heart of the servant, which is the light of Iman (faith). Indeed, this brings happiness to the breast and expands it, and it brings joy to the heart.

If this light is lost from the servants heart, then it is miserable and annoyed and it ends up in the most distressful and difficult of prisons."
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? The Keys to Happiness by Imām Ibn al-Qayyim P.25