Tawhid in the dictionary means “unification”, “bringing together several things”. In the sense[148], it means knowing and believing in the existence and unity of Allah (swt), that all the perfect qualities are gathered in Him, and that He has no equal or similar. A person who knows and believes in its meaning is called a muwahhid.

The continuity of the existence of each created world within each other is a situation that shows the existence and power of the Creator who is one. This formation is embodied by the interlocking of elements that are hidden within themselves and that show complementary characteristics.

Living things have common characteristics such as adaptation to the environment, reproduction and heredity. Every living creature is created in pairs, male and female, and each created pair gives birth to a living creature. Each living being is born in a state suitable for the continuity of this formation. This transition from multiplicity to unity in the living world is an outcome of tawheed.

Matter has solid, liquid and gaseous states. The solid state of matter has a certain shape and volume. The atoms and molecules that make up solid matter are very close to each other, the gaps between them are very small. There is a regularity between atoms and molecules. The liquid state of matter does not have a specific shape. Since liquids are fluid, they take the shape of the container they are in. The gaseous state of matter is the state in which there are many gaps between atoms or molecules. Their diffusion can be felt or followed by the eye.

The basic principles of tawheed are that they live by passing into each other. Let us illustrate the fact that the solid, liquid and gaseous states of matter are the principles of Tawheed with a hadith.

Our Prophet (s.a.w.) says the following:

I have been made to love three things. Prayer, women and good odour[149]…

Although prayer is one of the worships performed with the body, it is the most beautiful demonstration of the belief in tawhid in practical life. It is the remembrance of Allah, the One, by the limbs in a unity and order. In this respect, dhikr is like the solid state of matter. It is an act performed with a certain shape and volume. Just as atomic[150] and molecular[151] structures are designed to be close to each other, there is an inviolable regularity between all actions.

“KIYAM” is the stance of “I am in the service of the One who gave the worlds to my service”. At that moment, one leaves the affairs of the world behind and utters the takbir. Tekbir is derived from the root “k-b-r”. Kebir means great, kübra means greater, and ekber means the greatest. For this reason, he says “ALLAH’U EKBER”[152]. Because there is no greater majesty than Him, no greater power than Him. For Him, takbir is the assurance that He can throw all these works behind His back with the back of His hand. With this, he binds his hands like a dead man and starts to contemplate…

Bismillāhirrahmānirrahīm

In the name of Allah, the Merciful and the Compassionate

Alhamdulillahi rabbil’alemin.

All praise is to Allah, the (only) Lord of the worlds[153].

Errahmanir’rahim.

(He is) the Most Merciful (the One who has mercy on all creatures in this world), the Most Merciful (the One who will pity and forgive only the believers in the Hereafter).

Mâliki yawmiddin.

He is the owner/ruler of the Day of Religion (the Day of Reckoning).

Iyâka na’budu wa iyâka neste’în,

(O Our Lord!) We serve You alone (in worship and obedience) and seek help only from You (in all our situations and needs).

Ikhdinessirat al-Mustaqeem.

Guide us to the right path (Islam) (live in Islam)

Sırâtallaazeena an’amta aleyhim ğayril mağdûbi aleyhim va led dâllîn.

(Guide them) to the way of those (good) people to whom You have bestowed favours (from Your Favour); not to the way of those (who have rebelled against Your commands and) have incurred wrath and have gone astray (O Lord). (Amen…)[154]

Rahman means the One who treats all His servants equally in this world without discriminating between believers and unbelievers, and Rahim means the One who will treat only believers with His mercy in the Hereafter, and this is how one begins the surah: “In the name of Allah, the Most Merciful and the Most Compassionate.” He mentions the one who is worthy of all kinds of praise and praise, and the mind realises that there is no other but Him, and says: “Alhamdulillah lillahi rabbil’alemin.” He repeats his names, expecting mercy in this world and forgiveness in the Hereafter: “Errahmânir’rahim.” He remembers the day of reckoning and remembers that he will give the account only to the owner of that day and says: “Mâliki yawmiddin.” Immediately, he makes a verbal defence of the two basic issues that he will be questioned on the Day of Reckoning: “Iyâke na’budü wa iyâke neste’în.” He says this defence in order not to fall into the mistakes of the People of the Book. And he says, “Ihdinessirat al-taqaqim”, seeking refuge in Allah from thinking that he is on the right path like them. Because with the existence of Allah’s word, he knows that truth and falsehood, right and wrong have become clear. Therefore, he says, “Sırâtallazîna an’amta aleyhim ğayril mağdûbi aleyhim wa led dâllîn.” Then he adds an extra surah to distinguish between right and wrong or right and wrong and goes to ruku’…

Ruku is submission to the one who subjugates things for human use. This submission has the nature of love[155] to the Creator, who is free from all deficient attributes. For this reason, he says, “Sübhâna rabbiyel-azîm” (My Lord Almighty is free from all deficiencies and all praise is due to Him). After this, while standing up with a movement symbolising instantaneous resurrection, the caliph,[156] who has been declared the ruler of the earth, renews his praise to the place from which he received his power: “Semi’allahu liman hamideh” (Allah hears those who praise Him) and straightens up. After straightening up, he declares the one who brought him into the world as a caliph as his tamer and expresses the indivisibility of his love: “Rabbena lekel-hamd.” (O our Lord! Praise is only for You) and then prostrates himself. This prostration is the proof of what is claimed with the tongue by lowering the forehead, which is the honour of the body, to a level below the feet.

Prostration is an indication of glorifying Allah (swt) in love, uniting Him as the authority and being in need of His help. Therefore, after two prostrations, we say “Subhâna Rabbiyel-âlâ” (I honour my Lord, the Most High, from all deficiencies and shortcomings). The first prostration is presentation[157] and the second prostration is taqdis[158]. At the end of the rak’ahs with this meaning, the last sitting is performed to finish the prayer. This sitting is called Ka’de-i Âhire, and sitting for the time it takes to recite the tahiyyat prayer is called teşehhud.

Tashahhud is the identity structure of the roof of obedience and the existing family within it. It takes its name from the inclusion of two martyrdoms in the recited prayer. It deals with who and how friendship, praise, greetings and prayers should be made. The Tashahhud is recited close to the end of the prayer, as the worldly life will continue after the prayer, in order to prevent the caliph from falling into heedlessness, but it also informs to whom the obedience is to be made and that those living under the roof of this obedience are a family and that they should live as a happy family by wishing health, prosperity, well-being and peace to each other. It warns against those who say that one of the two testimonies is enough and against the possibility of forgetting that believers are brothers. In the prayer, which is the miracle of the believer, this prayer is an expression of greeting Allah, His Messenger, angels and righteous servants. “Ettahıyyâtu lillâhi wa’s-salâvâtu wa’t-tayyibât. Peace be upon you, O Prophet, and may Allah have mercy on you. As-salaamu alaynea wa ‘ala ibâdillâhi’s-sâlihiyn. As-salaamu alaynâ wa alâ ibâdillâhi’s-sâlihiyn.” (All prayers and supplications are for Allah. It is done for Allah. O my Prophet, may Allah’s mercy and blessings and peace and blessings be upon you! Peace and blessings be upon us and the good servants of Allah. I testify that there is no god but Allah, and I testify that Muhammad is the servant and Messenger of Allah).

The liquid state of matter shows the property of fluidity. Because of this feature, liquids do not have a specific shape but take the shape of the container they are in. The service of the liquid state of matter to Tawheed can be listed as its presence in the area to be created, being one of the basic building blocks of living things, serving as storage for the continuity of the vital area, meeting the need for cleanliness for healthy life and ensuring the continuity of the current creation.

ALLAH (swt) says the following:

The beginning of creation

It is He Who created the heavens and the earth in six days to try which of you is best in deeds, when His Throne was on water.[159]

Formation of life

Allah created all living creatures from water. Some of them crawl on their bellies, some walk on two legs, some walk on four legs. Allah creates whatever He wills. For Allah is all-powerful. [160]

Storage

And We sent the winds to fertilise and sent down water from above and watered you with it, and it is not you who collect it and store it.[161]

   Cleanliness

O you who believe, when you rise for prayer, wash your faces and wash your hands up to the elbows, anoint your heads and wash your feet up to both heels.

    Continuity of life

We created man from a drop of mixed fluid (semen) for the purpose of testing him.[163]

 In the hadith we have taken as an example, the expression "to make the woman loved" shows a tawhidic principle that is realised as a commandment[164] to return to the original. The man's love for his wife is like the love of a thing for its part, since she was created from him.

Allah (swt) says:

O mankind, fear your Lord, Who created you from a single soul, and created from it its mate, and from both of them produced many men and women and spread them on the earth. Beware of Allah, in whose name you make requests of one another, and beware of breaking the ties of kinship. Surely Allah is a constant watcher over you.

Because of this affection, men and women find strength in their desire for each other, happiness in their interest, and lust in their union. Since Tawhid gives honour to man, the worshipper of lust falls into shirk. The enjoyment of a thing does not require worshipping it. What determines pleasure and happiness in a relationship is marriage. In a couple’s relationship, if they are married, they find happiness, and if they are not married, they find pleasure. Happiness gives a long taste in exchange for little pain. Pleasure, on the other hand, gives a long regret in return for a little taste. He who accepts lust as an absolute goal reduces himself to the level of an animal. He is content with spending time with it and becomes content[166] by boasting about it. However, the existence of lust at the peak of pleasure is not for people to become animals, but to ensure the continuity of the generation. If lust had not existed, people who are fond of their own ego would have avoided the burden of having children and thus would have caused the continuity of the generation to come to an end. Allah (swt) has made people forget this heavy burden as a result of the effect of lust and ensured the continuity of the generation.

Marriage ensures the physical or intellectual health of societies. It is an antidote to all contagious diseases. It is the right of individuals to defend themselves. Nikah begins with the command of Allah, the tradition of the Prophet, the jurisprudence of the imam of the sect, and the legal responsibility of the parties towards each other. This is to ensure that people who believe in the Day of Reckoning spend their worldly life in a healthy and peaceful manner. Relationships must have an afterlife[167] dimension in order to ensure happiness and peace in this world. It is often seen that individuals who are not concerned about accountability are far from carrying family responsibility. For this reason, marriages made without a belief in the hereafter often bring immorality and unrest. In order to prevent further increase in these immoral and restless environments, mujādah[168] should be performed together with the marriage. Because marriage is not only a set of technical procedures that specify our religion. It is a part of religion within the field of service. For this reason, girls are taken from the People of the Book but not given to them, or a woman who marries someone from another religion despite saying “I am a Muslim” is considered unmarried and is accepted from that religion.

The Holy Qur’an refers to men and women as “…they are your coverings and you are their coverings.”[169] This is because they are equipped with complementary elements. Although veil has different meanings for both sides, it basically means protection-protection. This expression is used to protect from turning towards haram, being restless, finding evil and being unhappy.

A woman’s being a cover for her man means obedience such as caring, caring, listening to his word and giving importance. Because men are devoted to women who are obedient to them.

On the other hand, the fact that a man is a cover for his woman points to meanings related to ownership such as harbouring, watching and protecting. The reason for this is that women feel wholeheartedly attached to men who are possessive of them. In general, the meaning of covering is that they find happiness and peace by living together with each other.

The resulting children are like a painting that reveals the life of the couple. At this stage, the liquid state of matter continues its unity mission with breast milk. Breast milk is the most beautiful food in the world. While the baby continues to receive this food after birth, it is also affected by the lifestyle that the family accepts as right. If the couples did not know each other before the marriage for the purpose of sexual intercourse, this causes their first-born babies to be timid. In other words, the shyness that occurs due to the new physical acquaintance of two people is passed on to the firstborn child through milk. As they get to know each other better over time, children born in the following years do not show this level of shyness. There is also a widespread understanding that the youngest child in the family is intelligent, but this is not called intelligence, but sociability.

The way in which the food that the mother receives for the production of milk is obtained has a lot to do with whether the child is rebellious or not. If the income is obtained through forbidden means, the monotheistic mechanism will result in the child being rebellious or disobedient. However, children who receive enough breast milk are more inclined to be respectful towards their parents and more inclined to be servants to their Lord. The Qur’an gives us this news as follows.

Allah (swt) says:

Mothers breastfeed their children for two full years for those who wish to complete breastfeeding. Their (the mothers’) food and clothing belongs to the one to whom the child belongs (the father), according to the known (custom). No one is offered (burden or responsibility) beyond what he is able to bear. The mother should not be harmed by her child, and the father should not be harmed by his child, nor should he be harmed by his child, and so is the (responsibility and duty) on the heir. And if they (the mother and the father) wish to wean (the child before the completion of two years) with their consent and in consultation, there is no difficulty for either of them. And if you wish to have your children suckled (by a wet nurse), there is no burden on you after you have paid your dues according to the custom. Fear Allah, and know that Allah is the All-Seeing of what you do.

The gaseous state of matter, on the other hand, begins its monotheistic mission by forming the raw material of the universe. Even liquids and solids were in a gaseous state before they started their services.

Allah (swt) says:

Then he turned towards the sky which was in the state of smoke…[171]

Gas is the first created state of matter. The dark state where there is no light yet is called “duhan”. In Turkish, it is called “smoke”. It has no definite shape and volume. When a solid substance is heated, it changes from solid to liquid and from liquid to gas. This is called phase[172] change. Atomic or molecular particles that make up the liquid attract each other. When the liquid is heated, the force of attraction between the particles is overcome and the particles leave the liquid phase and turn into gas.

The movements of molecules, such as dissolving and separating or spreading from a very dense region to a less dense region due to the energy they have, are called inhalation. These transitions are also called diffusion.

We are informed that this mass of gas, which was initially a cloud of very hot smoke, served the monotheism in such a way as to form nebulae,[173] galaxies,[174] and solar systems by disintegrating into fragments over time.

Allah (swt) says:

Do not those who disbelieve see that (in the beginning) the heavens and the earth were adjacent to each other, but We separated them and created every living thing out of water? Yet will they not believe?[175]

The “good odour” in our hadith example, which is popularised, offers its service to tawheed by spreading from the many to the few. A good fragrance sprayed in the corner of a room does not stop spreading until it spreads throughout the room. Fragrance is one of the commodities that we constantly use in our individual lives and in our relations with our surroundings because it gives peace and freshness.

If we look at this service that takes place in the universe, where nothing is created in vain, with the eye of wisdom, it will enable us to understand the news that this wisdom carries for us. This news is the knowledge of how people can ensure their happiness and welfare in the best way.

The fact that matter serves in this phase by spreading from more to less with the aim of providing peace and refreshment suggests sharing the means with the less (by giving zakat and alms) without boasting of abundance, being content with the little (by consenting to sustenance), and living life (by jihad) in an endeavour to spread with the little (people of tawhid). Boasting of multiplicity or trying to establish authority by gaining power from multiplicity are only found in people who do not serve Tawheed. The building blocks of Tawheed, such as giving, self-sacrifice and jihad, do not exist where they are found. That is why the Holy Qur’an has stated that the reason for the departure of people who deserve Hell is boasting in the world.

Allah (swt) says:

The boasting of much (in wealth, property and possessions) has distracted you from your passion and made you ecstatic. So much so that it lasted until your visit to the grave or your death. No; you will know in the future. Again, no; you will know in the future. No, if you had known with certainty. And verily, you will certainly see the blazing Fire (for your evil deeds). Then you will have seen it with the eye of certainty. Then on that Day you will be questioned about the Blessing.[176]

 This is how Allah (swt) informs us of the service of tawheed to peace and that peace can only be attained by serving tawheed. The whole universe was created in this way. There is no incompatibility that would be contrary to this. Even if one looks at any matter with the intention of finding it lawless, meaningless or contradictory, at the end of it, the eye will return despairing.

Allah (swt) says:

You will not find any contradiction or inappropriateness in the creation of the Most Merciful. So turn your eye round and round, and see if you see any crack, then turn your eye round and round twice more, and it will return to you exhausted and despairing (of finding any inconsistency).”[177

All living beings are benefited from these states of matter that serve monotheism. Whether the matter is in solid, liquid or gaseous form, the skin benefits from these servants by perceiving the surface, the ear by hearing the sound, the tongue by tasting, the eye by seeing the object and the nose by smelling the odour. The only creature that is ungrateful to its Creator, despite the fact that it continues its existence thanks to these servants inviting to unity, is the one who is not the people of Tawhid. The fact that most of the other living creatures do not find strength in multiplicity, despite the fact that they are constantly multiplying, shows the commitment of the living world to monotheism. This is only in cases where the nafs prevails in its struggle with the intellect, as in the case of lust, greed and avarice in us humans. Although the herds of other living creatures are more powerful than humans, a single human being is able to discipline and rule them all. Look at the creatures travelling in herds, they are subjugated to whichever species they have been created with the order to ensure the continuity of the species, and they continue their existence with the aim of reaching only them. None of them is more harmful and savage than the mind that invented the atomic bomb.

If the service of multiplicity to unity were not one of the principles of Tawheed, elephants with their long sharp tusks, giant size, tonnes of weight and long life span could have brought the end of the human generation and many other generations. However, we do not come across any recorded information about cruelty to living creatures. This is because the purpose of life of elephants is not to gain power by gaining power with multitudes and establishing authority, but to lead a life as the Creator has ordained. If the lives of insects laying thousands of eggs were as long as elephants, the balance of life would be disturbed again, but their life spans are also determined very little. In the same way, the life of all living beings is in a marvellous balance in terms of reproduction, form, life and sustenance. Having dealt with the subject of Tawhid in its three forms of matter, let us conclude this subject by leaving the essence of the word to the one who knows what is in the essence.

ALLAH (swt) says:

“We have built the heaven with great might, and verily, We are the expanders (of it).” (gaseous state)

And We spread the earth; how good are We the spreaders (solid state).

And We created everything in two pairs (liquid state)

In the hope that you may take heed and think.[178] (preaching Tawheed)

[148] Scientific sense

[149] Nesai, Isareti al-nisa, 1

[150] The smallest part into which the constituent chemical elements of matter can be divided

[151] The smallest part of matter that can be separated without losing its properties

[Allah is the greatest.

[153] Lord is to claim authority over a person, society or anything else.

[154] Hasan Tahsin Feyizli, Feyzü’l furkan, pg.1

[155] Quality, attribute, essence, essence

[156] Acting on the earth in the name of Allah

[157] Giving something for nothing, offering something

[158] Consecration, to regard as sacred

[159] Surah Hud, Verse 7

[160] Surat al-Nur, Verse 45

[161] Surat al-Hijr, Verse 22

[162] Surat al-Ma’ida, Verse 6

[163] Surat al-Human, Verse 2

[164] Power to compel a certain behaviour, order, directive

[165] Surah al-Nisa, verse 1

[166] Satisfied

[167] Concerning the Hereafter, the afterlife

[168] Resisting, fighting, striving, labouring, working, striving against the enemies of religion

[169] Surat al-Baqarah, Verse 187

[170] Surat al-Baqarah, Verse 233

[171] Surat al-Fussilet, Verse 11

[172] Stage, phase

[173] Interstellar gas and dust cloud

[174] Gravitationally bound stars

[175] Surat al-Anbiya, 30th verse

[176] Surat al-Taqasur, Verses 1-8

[177] Surat al-Mulk, Verses 3-4

[178] Surah Zariyat, Verses 47-49