1.2.4 Errors Related to Each Categories

Common Errors in Tawḥīd

In this chapter we look at typical mistakes people fall into regarding the three categories of tawḥīd. The goal is not to cover every detail, but to give a clear map of the most dangerous and most frequent errors, so a beginner can recognize them and avoid them.

Allah praises those who worship Him with purity of belief and action.

“And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.”
(Qur’an 98:5)

The Prophet ﷺ warned that the most serious sin is to corrupt tawḥīd at its root.

He ﷺ was asked, “Which sin is the greatest in the sight of Allah?” He said, “That you set up a rival to Allah while He alone has created you.”
(Bukhari and Muslim)

Understanding the categories of tawḥīd helps us see where people go wrong. We will look at errors linked to:

1. Tawḥīd ar Rubūbiyyah (Oneness of Allah’s Lordship)
2. Tawḥīd al Ulūhiyyah (Oneness of Allah’s right to be worshipped)
3. Tawḥīd al Asmāʾ wa ṣ Ṣifāt (Oneness in Allah’s Names and Attributes)

Each category has its own typical forms of deviation. Some people may affirm one aspect of tawḥīd while violating another. The Qur’an repeatedly shows that even the pagans who opposed the Prophet ﷺ admitted parts of tawḥīd ar rubūbiyyah, but went astray in the other areas.

“Say, ‘Who provides for you from the heaven and the earth? Or who owns hearing and sight? And who brings the living out of the dead and brings the dead out of the living? And who arranges [every] matter?’ They will say, ‘Allah.’ So say, ‘Then will you not fear Him?’”
(Qur’an 10:31)

Recognizing these patterns protects a person’s faith at the roots.

Errors Related to Tawḥīd ar Rubūbiyyah

Tawḥīd ar rubūbiyyah affirms that Allah alone is the Creator, Owner, and Controller of all things. Errors here usually take the form of either denying this or splitting Allah’s control with other beings.

Denying Creation or Divine Lordship

One error is to deny that there is a Creator at all, or to claim that the universe is “self created” or “eternal” without a Lord. This is the mindset of outright atheism or materialism.

Allah criticizes such a position.

“Or were they created by nothing, or were they the creators [of themselves]? Or did they create the heavens and the earth? Rather, they are not certain.”
(Qur’an 52:35 36)

Some people may not use the word “atheist”, but speak as if nature, chance, or blind laws are the only real powers. When “nature” is spoken of as if it has independent will, wisdom, and power, this becomes a hidden denial of rubūbiyyah.

Another version appears when people say that Allah created the universe, but then “left it to run by itself” and has no ongoing control over events. This portrays Allah as distant and unconnected to the world. Yet Allah describes Himself as constantly active.

“Allah is the Creator of all things, and He is, over all things, Disposer of affairs.”
(Qur’an 39:62)

“Every day He is bringing about a matter.”
(Qur’an 55:29)

Attributing Independent Creative Power to Others

Another form of error is to believe that other beings create or control the universe independently with Allah. This appeared historically as belief in multiple gods sharing in the tasks of creation, sustenance, or management of the world.

The Qur’an refutes the idea of partners in creation altogether.

“Say, ‘Praise be to Allah, and peace upon His servants whom He has chosen. Is Allah better or what they associate with Him? Is He [not best] who created the heavens and the earth and sent down for you water from the sky…? Is there a god with Allah? Rather, they are a people who ascribe equals [to Him].’”
(Qur’an 27:59 60)

Some philosophies speak of a “god of good” and a “god of evil”, or of cosmic forces of light and darkness fighting as equals. Islamic tawḥīd rejects this completely. Good and evil both occur by Allah’s decree, and He alone is in control, even though He commands and loves only what is good.

“Say, ‘O Allah, Owner of sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will. In Your Hand is [all] good. Indeed, You are over all things competent.’”
(Qur’an 3:26)

Treating Causes as if They Control by Themselves

A more subtle mistake is to believe that material causes work by absolute, independent power, not by Allah’s permission. Medicine, technology, money, or human influence are real means, but they do not operate apart from Allah’s will.

Proper tawḥīd in rubūbiyyah is to use causes while trusting that only Allah truly benefits or harms.

“And if Allah should touch you with harm, none can remove it except Him; and if He intends for you good, then none can repel His favor.”
(Qur’an 10:107)

When someone speaks in a way that makes the cause the ultimate controller, like believing a doctor “saves lives” by his own power, or that “luck” and “fortune” direct outcomes, this weakens or contradicts belief in Allah’s sole control.

The Prophet ﷺ forbade statements that attribute absolute effect to stars or times instead of Allah.

The Prophet ﷺ said, “Do not say, ‘We got rain by the star such and such,’ but say, ‘We got rain by the grace and mercy of Allah.’”
(Bukhari and Muslim)

Errors Related to Tawḥīd al Ulūhiyyah

Tawḥīd al ulūhiyyah means that all forms of worship are for Allah alone. Errors here often occur even among those who affirm that Allah is the only Creator. This was the main point of conflict between the prophets and their peoples.

“And We certainly sent into every nation a messenger, [saying], ‘Worship Allah and avoid ṭāghūt [false gods].’”
(Qur’an 16:36)

“And your Lord has decreed that you worship none but Him.”
(Qur’an 17:23)

Directing Worship to Other Than Allah

The clearest violation is major shirk, where acts of worship are offered to something alongside Allah. Worship includes supplication, fear of the unseen harm that only Allah controls, hope for ultimate rescue, vows, sacrifice, trust of the heart, and seeking unseen help.

The Prophet ﷺ defined worship in part as duʿāʾ.

He ﷺ said, “Duʿāʾ is worship.”
(Tirmidhi)

Among the most common forms are:

Calling upon prophets, saints, the dead, angels, or jinn for things only Allah can give, such as forgiveness, guidance of hearts, entry into Paradise, or rescue from unseen calamities.

Seeking closeness to Allah by sacrificing animals to graves, shrines, stars, or spirits.

Making vows for other beings, for example promising that if a need is fulfilled, an offering will be made to a saint or a tree or a shrine.

These practices are severely condemned in the Qur’an.

“And they worship other than Allah that which neither harms them nor benefits them, and they say, ‘These are our intercessors with Allah.’”
(Qur’an 10:18)

“Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.”
(Qur’an 4:48)

The Prophet ﷺ warned of making graves into places of direct worship.

He ﷺ said, “May Allah curse the Jews and the Christians, for they took the graves of their prophets as places of worship.”
(Bukhari and Muslim)

Relying on Intercessors as If They Are Necessary Partners

Another error is to think that Allah is too high to be approached directly and that a believer must always use a saint or spirit as a fixed channel for his prayers. This belief mirrors the argument of earlier idolaters.

“And those who take protectors besides Him [say], ‘We only worship them that they may bring us nearer to Allah in position.’”
(Qur’an 39:3)

In Islam, believers are commanded to call upon Allah directly. Allah is the Most Merciful and Near.

“And when My servants ask you concerning Me, indeed I am near. I respond to the invocation of the supplicant when he calls upon Me.”
(Qur’an 2:186)

Obeying Others in Direct Disobedience to Allah

Worship also includes obedience of the heart. When a person treats the commands of a leader, scholar, custom, or law as more binding than the commands of Allah, and prefers them knowingly in contradiction to revelation, this can become a form of taking lords besides Allah.

“They have taken their rabbis and monks as lords besides Allah, and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him.”
(Qur’an 9:31)

The Prophet ﷺ explained that this occurred when religious leaders made the unlawful lawful and the lawful unlawful, and people followed them with full acceptance.

Riyaʾ: Seeking Praise Through Acts of Worship

A subtle but serious error is riyaʾ, performing acts of worship to be seen or praised by people. While it differs from major shirk, the Prophet ﷺ warned that it is a form of minor shirk.

He ﷺ said, “What I fear most for you is minor shirk.” They said, “O Messenger of Allah, what is minor shirk?” He said, “Riyaʾ.”
(Ahmad)

When a person prays beautifully, gives charity, or reads Qur’an mainly to gain admiration, the act loses its pure devotion to Allah. Allah says about those who show off:

“So woe to those who pray but who are heedless of their prayer, those who make show [of their deeds] and withhold [simple] assistance.”
(Qur’an 107:4 7)

Errors Related to Tawḥīd al Asmāʾ wa ṣ Ṣifāt

Tawḥīd al asmāʾ wa ṣ ṣifāt means affirming for Allah what He affirmed for Himself in the Qur’an or upon the tongue of His Messenger ﷺ, without twisting, denial, or likening Allah to His creation. Errors in this area usually take four major forms: denial, distortion, likening, and asking about the exact “how” of Allah’s attributes in a way that resembles the created.

Allah lays the foundation clearly.

“There is nothing like unto Him, and He is the Hearing, the Seeing.”
(Qur’an 42:11)

This verse negates likeness and affirms attributes in one balance.

Denying or Negating Allah’s Names and Attributes

Some people go to an extreme of negation. They feel that to keep Allah “pure” from similarity to creation, they must deny that He truly has attributes such as love, anger, rising over the Throne, speaking, or seeing.

However, Allah repeatedly affirms such attributes for Himself.

“And Allah spoke to Musa with [direct] speech.”
(Qur’an 4:164)

“Allah is pleased with them and they are pleased with Him.”
(Qur’an 98:8)

“The Most Merciful rose over the Throne.”
(Qur’an 20:5)

When someone claims that these are only empty phrases with no real attribute behind them, he goes against the clear wording of revelation.

Distorting the Meanings of Allah’s Attributes

Another error is to keep the words of the Qur’an, but twist their meaning away from what the language naturally indicates, without a proof from revelation. For example, turning “Allah spoke” into “Allah created a sound” in a metaphorical sense only, or “Allah’s mercy” into only “His will to reward,” while denying mercy as a real attribute of Allah.

This type of forced reinterpretation, without clear evidence, opposes how the Companions understood the Qur’an. Allah sent the Qur’an in clear Arabic for guidance, not as a puzzle to hide His own descriptions.

“Indeed, We have sent it down as an Arabic Qur’an that you might understand.”
(Qur’an 12:2)

Likening Allah to His Creation

At the opposite extreme, some people imagine or describe Allah’s attributes in a way that directly resembles His creation, for example by picturing Allah in a bodily form like humans, or claiming that His seeing is the same as human seeing, or that He is limited by place in the way that created bodies are.

This contradicts the explicit negation of likeness.

“There is nothing like unto Him.”
(Qur’an 42:11)

The Prophet ﷺ taught us that no one truly comprehends the reality of Allah.

He ﷺ said, “Reflect upon the creation of Allah, but do not reflect upon Allah (Himself).”
(Bayhaqi)

The early generations of Muslims would affirm the attributes revealed by Allah, but they would not imagine or describe “how” they are.

Asking “How” About Allah’s Attributes

Another error appears when a person insists on knowing the exact “how” of Allah’s attributes, for example asking, “How exactly does Allah rise over the Throne?” or “How is His hand?” in a physical sense, as if Allah’s being could be measured like the creation.

The famous scholar Mālik ibn Anas was asked about Allah’s rising over the Throne. He answered that the meaning of “rising” is known in the language, its reality is unknown, believing in it is obligatory, and asking about its “how” is an innovation.

This reflects the Qur’anic approach. Allah informs us of His attributes, but their detailed reality belongs to Him alone. We affirm without likening, and we refrain from crossing the boundary of asking for images and forms.

Denying or Misunderstanding the Beautiful Names of Allah

Some errors occur in the use of Allah’s Names. Among them are:

Denying some of Allah’s Names that are explicitly mentioned in the Qur’an and authentic Sunnah, such as Al ʿAzīz (The Mighty), Ar Raḥmān (The Most Merciful), or Al Ḥayy (The Ever Living).

Inventing names for Allah that He never chose for Himself, based only on human imagination or philosophy.

Using Allah’s Names carelessly, for example joking with them, or applying them to created beings in a way that befits Allah alone. Certain names such as “Ar Raḥmān” in their full, unrestricted form belong only to Allah.

“And to Allah belong the best names, so call upon Him by them, and leave [the company of] those who deviate concerning His names. They will be recompensed for what they have been doing.”
(Qur’an 7:180)

Overlapping and Combined Errors

In real life, incorrect beliefs often overlap categories. For example:

A person may believe that a saint controls events in the world. This mixes an error in rubūbiyyah (giving control to a saint) with an error in ulūhiyyah (directing worship to him).

Another person may believe Allah is the only Creator, but then imagine Him in the shape of a human being. This combines affirmation of rubūbiyyah with a violation of asmāʾ wa ṣ ṣifāt.

The Qur’an shows that the people of shirk often had a patchwork belief. They affirmed Allah in some ways while denying Him in others.

“Most of them do not believe in Allah except while they associate others with Him.”
(Qur’an 12:106)

This verse shows that partial belief is not enough if association remains.

The prophetic method always called people to correct all aspects of tawḥīd at once. It did not accept worship mixed with shirk or faith in Allah mixed with denial of His attributes.

The Path Back to Correct Tawḥīd

Avoiding these errors begins with humble submission to revelation. The Qur’an and authentic Sunnah are the measure through which we understand Allah, His rights, and our relationship with Him.

“So if they believe in the same as you believe in, then they have been rightly guided; but if they turn away, they are only in dissension.”
(Qur’an 2:137)

Whenever a person discovers that his understanding of Allah’s actions, rights of worship, or attributes conflicts with revelation, the cure is sincere repentance, correction of belief, and asking Allah for guidance.

The Prophet ﷺ taught a supplication that reflects the heart of tawḥīd.

He ﷺ used to say, “O Allah, Lord of Jibrīl, Mīkāʾīl and Isrāfīl, Creator of the heavens and the earth, Knower of the unseen and the seen, You judge between Your servants in that which they differ. Guide me, by Your permission, to the truth in that which they differ, for You guide whom You will to a straight path.”
(Muslim)

By recognizing the common errors linked to each category of tawḥīd, a believer can better protect his faith, worship Allah alone with knowledge, and walk on the clear path that all the prophets called to.