Tawhid al-Haakimiyyah exposes the rulers Kufr-al-Bawah (clear-cut Kufr). Allah is Al-Hakim (The Judge) and it is one of His Noble Asmaa and Sifaat.
It should be understood that the current terminology and classification of the different Shari’a sciences mostly were not used by either of the first three generations or “the Salaf us-Saleh” at all. It would be rare to find any of them using some of the terms that are so common today such as “Tawhid Al-Uloohiyyah” or “Tawhid Ar-Robubiyyah” or “Tawhid Asmaa’ wa Sifaat”. Rather, we see them referring to Tawhid generally as one subject.
However, later generations divided these classifications of Tawhid for the purposes of teaching and categorizing the different aspects of Allah’s Tawhid. Some of them, such as Ibn al-Qayyim, only referred to two categories of Tawhid as he said, in his explanation of the Tawhid as it has come from the Qur’an in Surah Al-Kaafiroon and Al-Ikhlaas:
“…and they have both covered the two types of Tawhid, for which there is no salvation, nor any success without them. And they are Tawhid Al-Ilm wal-Atiqaad (i.e. the Tawhid of Knowledge and Beliefs)”, and he, may Allah be merciful to him, goes on to explain this category, until he said; “…and the second, is Tawhid Al-Qasd wa'l-Iraadah (i.e. Tawhid of Purpose and Intention)”, and likewise, he goes on to explain this category. [Badaa'a Al-Fawaa'id vol.1 p.145-146]
And the point here is that Tawhid Al-Ilm wal-Atiqaad includes His Names and Attributes from the point of view of what we know and believe concerning Allah. And the Tawhid Al-Qasd wa'l-Iraadah includes them as well from the point of view of how we worship Allah according to His Names and Attributes. So this was an alternate way of explaining and classifying Tawhid while giving emphasis to two aspects instead of three.
And likewise, Ibn Abe Al-'Izz, may Allah be merciful to him, said in his chapter of Tawhid:
"Further, the Tawhid to which the Messengers invited and which was the main context of the revealed Books are of two kinds:
i) Tawhid fi'l-Ithbaat wa'l-Maa'ifah (Tawhid of Acknowledgement and Knowledge):
The first is to acknowledge the Being (and existence) of Allah, the Most High, along with all His Attributes, Acts and Names. In this, He is unique. There is none like Him in all these characteristics - as Allah Himself and His Messengers (saws) informed us.
And ii) Tawhid fi'l-Talib wa'l-Qasd (Tawhid of Solicitation and Intent):
The second, the Tawhid of Solicitation and Intent, has been well defined by the following short chapter from the Qur’an: “Say: O you disbelievers…” {109:1}
And: “Say: O People of the Book, come to an equitable term between yourselves and us, that we shall worship none but Allah…” {Al-’Imran 3:64} [Sharh Al-Aqidah At-Tahawiyyah eng. Trans. p.8-9 published by Al-Attique]
And it is worth mentioning that Ibn Abi Al-'Izz mentioned this classification of two categories, only a few pages after explaining Tawhid with the three common categories; "Tawhid Al-'Uloohiyyah" and “Tawhid Ar-Robubiyyah” and "Tawhid Asmaa' wa Sifaat". But it was not strange for him to classify Tawhid in one manner and explain it using these categories and then explain it an alternate way with the use of only two categories as they both aid the understanding of Tawhid and that which it covers. And this occurs within the same precise chapter!
It is also interesting to point out that Ibn Abi Al-'Izz spends much of this chapter in refuting the people of Bid'ah who have denied certain aspects of Tawhid. And this was due to their understanding of what Tawhid includes and implies, yet the classification and categorization of Tawhid was not important as he, himself used two alternate methods of classification for the purpose of explaining and emphasizing its implications and components
Similarly, after dividing Tawhid into the three common categories, Dr. Na'eem Yasin mentioned in a footnote to his chapter on Tawhid:
“However, some scholars have reduced these three types of Tawhid to two; One in knowledge and belief, which include Tawhid of Allah in His Lordship and Names and Attributes, and one type in Al-Iraadah and Al-Qasd (Will and Intention) which is Tawhid of Allah in His Worship. See: “Sharh Al-Aqidah At-Tahawiyyah” Pg. 88 and “Fat'h Al-Majeed”, Pg. 15 and "Sharh Qaseedat Ibn al-Qayyim”, Vol. 2 p.259 and “Tatheer Al-I'tiqaad”, Pg. 3. Kitaab Al-Imaan eng. Trans. Pg. 14-15 ff., published by Al-Firdaus Ltd, London.
So although the most common and perhaps the best division of the different aspects of Tawhid are these three (i.e. Tawhid Al-'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid Asmaa' wa Sifaat) this does not mean that these terms and classifications are from the legislated terminology of what Allah, the Most High, revealed to His Messenger (saws) or what was taught to the companions or passed to the succeeding generations at all.
Rather, these terms do not even exist in the Book of Allah or in the Sunnah) or the Prophet (saws) or the statements of the companions in the first place. So how can someone claim that using a fourth or fifth classification of Tawhid for the purposes of explaining and categorizing the science of Tawhid is an innovation (Bid'ah)?! Especially when we see that many of the early scholars have only used two categories of Tawhid to explain and identify their importance.
Similar to this, in Mustaalih Al-Hadith (the classification and terminology of Hadith sciences) the earliest scholars did not use the word “Shaath” (incorrect), when referring to narrations or parts of narrations, which were in contradiction to more reliable reports. Rather, the earliest Hadith scholars classified these narrations as “Munkar” (objectionable) and the word Shaath became used later to identify these reports. So is this an innovation (Bid'ah)?
So if someone is to say that the term “Tawhid Al-Haakimiyyah” is an innovation (Bid'ah) because it was not used by the first three generations (Salaf us-Saleh) then it is upon them to show any of the first three generations using these three categories (i.e. Tawhid Al-'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid Asmaa' wa Sifaat) in their terminology as they are used today.
This is because the burden of proof is upon the one who has alleged the infraction and not the other way around.
So the author of the message quotes the statement of Sheikh Saalih Al-Fawzan saying: “In order to say this, they relay [sic] on the idea that dividing Tawhid is just a traditional way of explaining it, not something restricted.
Based on this assumption, there is nothing preventing us from adding another category. So it should be said to such a person, “This division is not a traditional explanation, rather it goes back to the Book and the Sunnah), and the Salaf took these three categories directly from the Book and the Sunnah).”
Firstly, and after declaring our love and respect for the noble Sheikh Saalih Al-Fawzan, we say that this response is ambiguous.
This is because a person could quite rightly say in response, “The Tawhid of Allah’s Haakimiyyah also goes back to the Book and the Sunnah),” and as we have stated earlier, the one who says that any of the first three generations (Salaf us-Saalih) used the terminology of the three more common divisions of Tawhid must prove this by bringing their statements wherein they actually use the terms Tawhid Al-'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid Asmaa' wa Sifaat. And until now, we have not been presented with a single narration of this nature.
Next, the author brings some quotations from some of the scholars who held that separating the division of Tawhid into four categories; one being Tawhid Al-Haakimiyyah, is a reprehensible innovation (Bid'ah) and therefore is objectionable. However, as we've discussed earlier, these terms were not narrated in the Book of Allah or in the Sunnah) of His Messenger (saws) or in the terminology of the companions anyway so the arguments of those who call this term an innovation (Bid'ah) are in need of evidence, which was not presented by the author.
However, in the course of quoting these scholars, the author touches upon a relevant fact. Again, quoting from Sheikh Saalih Al-Fawzan, we read:
“As for Haakimiyyah, then it is true. It is obligatory for us to rule by the Shari’a of Allah, the Mighty and Majestic. However this is included in Tawhid Al-'Uloohiyyah because it is obedience to Allah, the Mighty and Majestic.”
And this is true and correct because taking ones judgments to Allah’s Shari’a is a form of singling out Allah for worship just as making one's sacrifice and prayer for Allah, alone, are both singling out Allah for worship. And all of these aspects are covered in the category of Tawhid Al-'Uloohiyyah already.
So the second question is: “If Tawhid Al-Haakimiyyah is already covered within Tawhid Al-'Uloohiyyah, then what is the point of making it into a fourth distinct category of Tawhid?”
To answer this, we must reflect upon some historical realities. During the recent eras of colonialism and imperialism and the subsequent bombardment of secularist concepts, several Muslims had been influenced by these ideas and many began to ascribe to the ideology of removing the religion from politics and legislation. This led to wholesale adoption of non-Islamic laws and accepting and ruling with a multitude of man-made constitutions and fabricated legislations.
So it was not uncommon for a person to take his judgments to the laws of France or Britain and being comfortable in doing that, while believing that he was still upon Tawhid.
And this was because the essential components of Tawhid Al-'Uloohiyyah were not all clear to such people. These people understood that prayer and fasting and slaughtering were all to be done for Allah, alone; however, they did not feel the least bit shy from taking their judgments to, and basing their rulings upon the laws of man, instead of the Shari’a of Allah.
For example, Sheikh Ahmed Shakir, may Allah be merciful to him said, “So look, O Muslims, in all of the Islamic countries or the ones which claim to be Islamic, in all the parts of the Earth, to what your enemies from the missionaries and colonists have done to you! They have put upon the Muslims, laws of misguidance, which destroy the etiquettes and the Deen. European law, which are idols, which were never based upon any Shari’a or Deen, rather they were based upon rules that were made by the Kafir (disbeliever) who refused to believe in the Messenger of their era, 'Isa, 'alayhe salaam.
And he remained upon his paganism with what he had from Fisq and Fujoor (i.e. oppression). This person was Justinyaan, the father of the laws and the one who established the basis - so they claim - and an important man from Egypt who - due to oppression - attributes himself to Islam, and who did not feel too ashamed to translate the laws of that transgressing pagan and he called it 'The Code of Justinyaan, insulting “The code of Malik,” one of the encyclopaedias of Islamic Jurisprudence, which was based upon the Book and the Sunnah), and which is attributed to the Imaam of Dar Al-Hijrah (i.e. Madinah)! So look at the level of absurdity and shamefulness and recklessness of that man!
“These laws, which the enemies of Islam imposed upon the Muslims due to enmity; in reality it is another religion and they made it a Deen for the Muslims in replacement of their pure Deen because they made it obligatory upon them to follow it and obey it. And they put into the hearts, love and adoration for it to the point where you see upon the tongues and the pens, words like, 'The holiness of the judgments,' or 'The holiness of the courts,' or 'The holiness of the laws,' and words like these, which they refuse to describe the Islamic Shari’a or the opinions of the Jurists of Islam with! Instead, they describe it (i.e. the Shari’a) with words such as, 'Reactionism,' or 'Stagnant,' or 'Priesthood,' or 'the Shari’a of the Jungle,' or other than that from the evils that you see in the newspapers or the magazines or modern books, which are written by the followers of those pagans.”
“Then they started to label these (fabricated) laws and the studies of those (fabricated) laws with the word, 'Al-Fiqh,' and 'Al-Faqhee',' and 'At-Tashree',' and 'Al-Mushaara',' and other words that the 'Ulama of Islam used to describe the Shari’a and its 'Ulama. Then they go (even) further and to the degree where they compare the Deen of Islam and its Shari’a with their modern Deen - until he said - and this modern Deen became the basis which the Muslims take their Hukm to and they judge with it, in most of the Islamic countries whether it is in something that complies with the laws of the Shari’a or contradicts it.
And all of this is falsehood and rebellion because whatever complied with it coincidentally and not out of due to following it and not out of obedience to the command of Allah or the command to His Messenger (saws). So whatever complies and whatever contradicts; both are stuck in the mud of misguidance and it leads the one who follows it to the Fire and it is not allowed for a Muslim to be submissive to it or be pleased with it. And we will add to this meaning under the words of Al-Haafith Ibn Kathir under the Tafsir of the fiftieth verse of Surah Al-Maa'idah, insha'Allah.” [Umdat At-Tafsir Mukhtaasir Tafsir Ibn Kathir of Ahmed Shakir, vol.3 p.214-215]
So due to these realities and due to the fact that the Muslims became virtually swallowed within these laws of Kufr and their courts and legislations; taking their judgments to these fabricated man-made laws whilst not being aware of the Shirk of this action, some of the people of knowledge began to speak with the term “Tawhid Al-Haakimiyyah” in order to stress its importance and emphasize the tie between legislation and Tawhid itself, even though they understood that Haakimiyyah was already within the category of Tawhid Al-'Uloohiyyah. And this was similar, historically, to the development of the term Tawhid Al-Asmaa' wa Sifaat, due to the people's denial of the Attributes of Allah, even though this aspect of Tawhid is included within Tawhid Al-'Ilm wa'l-'Atiqaad, as we pointed out earlier in our discussion of the division of Tawhid by Ibn al-Qayyim.
So even though it is clear that Al-Haakimiyyah is included within Tawhid Al-'Uloohiyyah (as well as Robubiyyah and Asmaa' wa Sifaat to a lesser degree), this is a mere classification for emphasis, due to its necessity and due to the negligence of the common people, for the purpose of stressing its importance. And we do not see it as an innovation (Bid'ah), but rather as a redundancy, which assisted the 'Ulama in teaching and reforming the people.
Sheikh 'Abdullah bin Muhammad Al-Ghunaymaan was asked:
“What is your opinion concerning the rejection of Tawhid Al-Haakimiyyah, and is singling it out as a separate category leaving the Madhhab of the Salaf, and under which type of Tawhid would this category enter under?”
To which he replied:
“It is not permissible to deny Tawhid Al-Haakimiyyah, for it is from the types of Tawhid. But it falls under Tawhid al-'Ibaadah (i.e. an alternate phrasing of 'Uloohiyyah) with regards to the ruler himself as a person. With regards to it meaning Tawhid, then it falls under Ar-Robubiyyah, because the Ruler is Allah. So it should be that the Lord is the Muttasarrif (Controller of affairs), He is the One who has the judgment (Hukm), so it falls under Tawhid Ar-Robubiyyah with regards to ruling, ordering, prohibiting, and carrying out, whereas regards to application and action then the slave is responsible for following the Hukm of Allah, so then it is from Tawhid Al-'Ibaadah in this sense.
And making it into a fourth category doesn't make sense because it falls into the three categories. And the division without a reason is a cause of extra words, which are not needed, and it is a simple matter anyway. If he makes it a separate category then he is being redundant, and there is no harm it.” [From the Questions and answers with Sheikh 'Abdullah Al-Ghunaymaan]
Sheikh 'Abdur-Rahman Ibn Abdul-Khaliq said, in his refutation of those who deny Tawhid Al-Asmaa' WA Sifaat:
“…And these names and terminologies; there is no doubt that they are names and terminologies, which neither Allah nor His Messenger spoke with their likes. However, the 'Ulama of the Salaf, may Allah be pleased with them, used them. And this was not from the invented Bid'ah, rather it was from the categorization of knowledge, which simplifies the understanding. As it is said, 'the science of Tafsir' and 'the principles of Tafsir' and 'the science of Hadith' and the terminology of 'classification of Hadith' and 'Jurisprudence' and 'the principles of Jurisprudence' and 'the science of Tawhid' and none of these various categories are found in the Qur’an nor the Sunnah).
And the Messenger (saws) did not teach the Ummah their religion through categories like this in the sense that he would give them a lesson in Tafsir and another in Hadith and a third in Seerah, rather, the legislated knowledge was one component and then these categories and branches and terminologies were developed to simplify learning these sciences. And like that, is the issue of our saying 'the Tawhid of Asmaa' wa Sifaat' and 'the Tawhid of 'Uloohiyyah' and 'the Tawhid of Robubiyyah'. They are merely classifications within one science and it is the matters of Imaan in Allah and because the Imaan in Allah contains within it, several classifications.
And due to that, the 'Ulama were in need of these terminologies. So they said 'Tawhid Al-Asmaa wa Sifaat' and 'Tawhid Al-'Uloohiyyah' and 'Tawhid Al-Robubiyyah'. And it has also come, that some have said 'Tawhid Al-Haakimiyyah' and this was when - from the Muslims, came those who differentiated between the matters of the Deen and the matters of this life -assuming that the Muslims were free to choose between taking the rulings to the legislation of Allah or taking it to the legislation of other than His.
So from the Muhadditheen (Hadith scholars), of the ‘Ulama have come and said that Imaan in Allah necessitates that we believe that there is no judgment except for Him. As He, the Most High, said: "And verily, for Him was the creation and the command.” And He said: “And Allah judges and there is none to reject His judgment.” So it was derived from these verses and others like them and it was called 'a new category' from the categories and it is Tawhid Al-Haakimiyyah.
And there is no doubt that the meaning, which was intended by those who used this phrase, was correct even if this terminology itself and this phase were invented. And as we have said earlier, this is not from the invented Bid'ah, rather it is from the Shari’a-based benefits, in order to bring closer the meanings to the mind and to classify the sciences and to clarify the meaning.”
Conclusions:
So from what we have discussed above, in the course of this clarification, we understand the following:
1. The terminology, which was developed from the scholars in order to explain and classify the different sciences of the Shari’a knowledge, is not from the legislated terminology that Allah and His Messenger (saws) came with. And due to this, it cannot be restricted to particular methods of explanation.
2. The above rule extends to the categorization and classification of Tawhid, as we have seen that some of the scholars and the Salaf, such as Ibn al-Qayyim and Ibn Abi Al-'Izz and other than them, used two categories of Tawhid or explained Tawhid interchangeably between three categories and two for the benefits of explaining and emphasizing its aspects and their importance.
3. Those who claim that using the term Tawhid Al-Haakimiyyah is an innovation (Bid'ah); it is upon them to bring the evidence that these terms: Tawhid Al-'Uloohiyyah, Tawhid Ar-Robubiyyah and Tawhid Asmaa' wa Sifaat were used by the first three generations of Muslims (i.e. Salaf As-Saalih), otherwise the claim has no basis.
4. Tawhid Al-Haakimiyyah is not a separate independent category of Tawhid with no link to any other classification, rather it falls beneath the category of Tawhid Al-'Uloohiyyah as parts of it fall beneath Ar-Robubiyyah and Al-Asmaa' wa Sifaat.
5. Due to historical events, some of the people of knowledge began using the term Tawhid Al-Haakimiyyah in order to give emphasis to this aspect of Tawhid and demonstrate its importance and its essential link to the overall Tawhid of Allah.
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