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

The continuity of the existence of each created universe within one another is a situation that demonstrates the existence and power of the one Creator. This formation takes shape through the interlocking of elements that are hidden within themselves and exhibit complementary characteristics.

Living beings share common characteristics such as adaptation to the environment, reproduction, and inheritance. Every living being is created in pairs, male and female, and each pair subsequently produces a living being. Every living being that comes into existence is born into the world in a state suitable for the continuity of this formation. The transition from multiplicity to oneness in the realm of living beings is a consequence of tawhid.

Matter exists in solid, liquid, and gaseous states. The solid state of matter has a specific shape and volume. The atoms and molecules that make up solid matter are very close to each other, with very little space between them. There is regularity between atoms and molecules. The liquid state of matter does not have a specific shape. Liquids are fluid and take the shape of the container they are in. The gaseous state of matter is a state in which there are many spaces between atoms or molecules. Their spread can be felt or observed with the eye.

The fact that they exist by transitioning between these states is one of the fundamental principles of monotheism. Let us illustrate the fact that the solid, liquid, and gaseous states of matter are principles of monotheism with a hadith.

The Prophet (peace be upon him) said:

Three things were made beloved to me: prayer, women, and pleasant fragrance[149]…

Prayer is a physical act of worship and the most beautiful manifestation of the belief in unity in practical life. It involves the limbs remembering the One God in a state of wholeness and order. In this respect, remembrance is like the solid state of matter. It is an act performed in a specific form and volume. Just as atomic[150] and molecular[151] structures are designed to be close to each other, there is an unbreakable regularity between all actions.

“I am in the service of the One who has placed the worlds at my service.” This is the stance of “KIYAM”. At that moment, one leaves worldly affairs behind and utters the takbir. Takbir is derived from the root “k-b-r.” Kebir means great, kübra means greater, and ekber means greatest. For this reason, one says “ALLAH’U EKBER”[152]. Because there is no one greater in majesty than Him, no one greater in power than Him. The takbir is the assurance that He can effortlessly cast aside all these matters. With this, he ties his hands like a dead person and begins to contemplate…

Bismillāhirrahmānirrahīm

In the name of Allah, the Most Gracious, the Most Merciful

Elhamdü lillâhi rabbil’alemin.

All praise (and all forms of praise and glorification) belongs to Allah, the Lord of the worlds[153].

Ar-Rahmanir-Rahim.

(He) is the Most Gracious (who shows abundant mercy to all creatures in this world), the Most Merciful (who will have mercy and forgive only the believers in the hereafter).

Maliki yevmiddin.

He is the Master/Sovereign of the Day of Judgment.

Iyyâke na’budü ve iyyâke neste’în,

(O our Lord!) We worship and obey only You, and we seek help/ask for assistance only from You (in all circumstances and needs).

Ihdinessırâtel müstakîm.

Guide us to the straight path (Islam) (Let us live with Islam)

Siratallazina an’amta aleyhim ghayril maghdubi aleyhim wa lad dallin.

Guide us to the path of those whom You have favored (with Your grace), not of those who have incurred Your wrath or gone astray (O Lord). (Amen…)[154]

Rahman means the One who treats all His servants equally in this world, whether they are believers or disbelievers, while Rahim means the One who will treat only the believers with mercy in the Hereafter. Thus, one begins the surah by saying, “In the name of Allah, the Most Gracious, the Most Merciful.” He mentions the One who is worthy of all praise and glorification and realizes that there is no other, saying, “Alhamdulillah, Rabbil ‘Alamin.” He repeats their names, expecting mercy in this world and forgiveness in the Hereafter: “Ar-Rahmanir-Rahim.” Remembering the Day of Reckoning, he brings to mind that he will give account only to the Lord of that Day, saying, “Mâliki yevmiddin.” He immediately makes a verbal defense on the two fundamental issues for which he will be questioned on the Day of Reckoning, saying, “İyyâke na’budü ve iyyâke neste’în.” He says this defense so as not to fall into the mistakes made by the People of the Book. And, seeking refuge in Allah from thinking that he is on the right path like them, he says, “Guide us to the straight path.” Because he knows, through the existence of Allah’s word, that the truth and falsehood, the right and the wrong, have been made clear. Therefore, he also says, “Siratallazina an’amta ‘alayhim ghayril maghdubi ‘alayhim wa lad dallin.” Then he adds an extra verse to distinguish between right and wrong, or truth and falsehood, and proceeds to bow…

RUKU subjugates things to the One who subjugates them for human use. This subjugation carries the meaning of love for the Creator, who is free from all imperfections.[155] For this reason, he says, “Subhan rabbiyel-azim” (My Lord is free from all imperfections, all praise is due to Him). Then, with a movement symbolizing instant resurrection, the caliph, who has been declared ruler of the earth, renews his praise to the source of his power: “Semi’allahü limen hamideh.” (Allah hears those who praise Him) he says and stands up. After standing up, he declares the one who brought him into the world as caliph to be his disciplinarian, expressing the indivisibility of his love: “Rabbena lekel-hamd.” (O our Lord! Praise and thanks are due only to You.) He then prostrates himself. This prostration is proof of what is claimed by the tongue, by lowering the forehead, the honor of the body, to a level beneath the feet.

Prostrating is a sign of exalting Allah (swt) in love, uniting as an authority, and showing that one is in need of His help. For this reason, after two prostrations, we say, “Subhânu Rabbiyel-âlâ” (I declare my Lord, the Most High, free from all imperfections and shortcomings). The first prostration is takdim[157], and the second prostration is takdis[158]. With this meaning, the final sitting is performed at the end of the rak’ahs to complete the prayer. This sitting is called Ka’de-i Âhire, and sitting for the duration of reciting the tahiyyat prayer is called teşehhüd.

TEŞEHHÜD is the identity structure of the framework of obedience and the family within it. It takes its name from the two testimonies contained in the recited prayer. It deals with to whom and how friendship, praise, greetings, and prayers should be directed. Teşehhüd, since worldly life will continue after prayer, is recited near the end of prayer so that the caliph does not fall into heedlessness. It also conveys the message that obedience is to be shown to certain people, that those living under this framework of obedience are a family, and that they should live as a happy family, wishing each other health, well-being, and safety. It warns those who say that one of the two testimonies is sufficient and against the possibility of forgetting that believers are brothers. This prayer in the prayer, which is the miracle of the believer, is an expression of greeting Allah, His Messenger, His angels, and His righteous servants. “Ettahiyyatu lillahi ve’s-salawatü ve’t-tayyibat. Esselamu aleyke eyühe’n-nebiyyu ve rahmetullahi ve berekatih. Esselamu aleyna ve ala ibadillahi’s-salihiyyin. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and messenger.” (All prayers and praises belong to Allah. They are done for Allah. O Prophet of high rank, may Allah’s mercy and blessings be upon you! Peace and safety be upon us and upon the righteous servants of Allah. I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and messenger.)

The liquid state of matter exhibits fluidity. Because of this property, liquids do not have a specific shape and take the shape of the container they are in. The service of the liquid state of matter to unity can be listed as: its presence in the created space, its composition of the basic building blocks of living things, its function of storage for the continuity of the living space, its fulfillment of the need for cleanliness for healthy living, and its ensuring the continuity of the existing creation.

ALLAH (swt) says:

The beginning of creation

It is He who created the heavens and the earth in six days to test which of you is best in deeds while His throne was upon the water.[159]

The formation of life

Allah created all living things from water. Some of them crawl on their bellies, some walk on two legs, and some walk on four. Allah creates whatever He wills. For Allah has power over all things. [160]

Storage

We sent the winds as pollinators and sent down water from above to water you with it. It is not you who gather and store it.[161]

Cleansing

O you who believe, when you rise to pray, wash your faces and your hands up to the elbows, wipe your heads, and wash your feet up to the ankles. If you are in a state of ritual impurity, purify yourselves (take a bath)…[162]

The Continuity of Life

We created man from a drop of fluid (semen) of mixed nature in order to test him.[163]

The expression “making the woman beloved” in the hadith we have taken as an example shows a principle of unity that is realized as a command to return to the original[164]. Since the man was created from his wife, his love for her is like the affection of a thing for its own part.

ALLAH (c.c.) says:

O mankind, fear your Lord, who created you from a single soul and created its mate from it, and from the two of them spread countless men and women throughout the earth. Fear Allah, in whose name you ask one another, and fear cutting the ties of kinship. Surely, Allah is ever watchful over you.[165]

Because of this affection, men and women find strength in their desires for each other, happiness in their interest in each other, and lust in their union. Since honor is given to humans through monotheism, those who worship lust fall into polytheism. Deriving pleasure from something does not necessitate worshiping it. What determines pleasure and happiness in a relationship is marriage. In a couple’s relationship, if they are married, they find happiness; if they are not married, they find pleasure. Happiness gives long-lasting satisfaction in exchange for a little pain. Pleasure, on the other hand, gives long-lasting regret in exchange for a little satisfaction. Those who accept lust as an absolute goal reduce themselves to the level of animals. They are content to spend time with it and become complacent, boasting about it. However, the emergence of lust at the peak of pleasure is not for the animalization of humans, but to ensure the continuity of the species. If lust did not exist, people who are devoted to their own desires would avoid the burden of having children and thus cause the continuation of the species to end. Allah (swt) has ensured the continuity of the species by making people forget this heavy burden as a result of the effect of lust.

Marriage ensures the physical and mental health of societies. It is the antidote to all contagious diseases. It is the right of individuals to defend themselves. Marriage begins with the parties assuming legal responsibility towards each other through Allah’s command, the words of the Prophet, and the ijtihad of the sect imam. This is so that people who believe in the Day of Reckoning may live their worldly lives in a healthy and peaceful manner. For the sake of worldly happiness and peace, relationships must have a spiritual dimension. It is often seen that individuals who do not fear accountability are distant from family responsibilities. For this reason, marriages without belief in the hereafter often lead to immorality and unrest. To prevent these immoral and troubled environments from increasing, jihad[168] must be performed along with marriage. This is because marriage is not merely a set of technical procedures that indicate our religion. It is a part of the service area of religion. For this reason, girls are taken from among the People of the Book, but girls are not given to them, or a woman who says “I am a Muslim” but marries someone of another religion is considered unmarried and is accepted into that religion.

Perhaps because they are equipped with complementary elements, the Qur’an refers to women and men as “…They are your coverings, and you are their coverings.” [169]. Although the word “cover” has different meanings for both sides, it basically means protection. This expression is used to protect oneself from turning to what is forbidden, from being restless, from finding evil, and from being unhappy.

A woman being a covering for her man implies meanings related to obedience, such as caring, showing consideration, listening to him, and giving him importance. This is because men feel sincere devotion to women who are obedient to them.

A man being a covering for his woman, on the other hand, points to meanings related to ownership, such as sheltering, watching over, and protecting. This is because women feel wholehearted devotion to men who possess them. In general terms, covering means finding happiness and peace by living together.

The children born are like a picture revealing the couple’s life. At this stage, the liquid form of matter continues its unifying role with breast milk. Breast milk is the most beautiful food in the world. While the baby continues to receive this food produced after birth, it is also directly influenced by the lifestyle that its family accepts as correct. If the couple did not know each other before marriage with the intention of sexual union, this causes their firstborn baby to be shy. In other words, the shyness that arises from two people’s physical acquaintance is passed on to their firstborn child through breast milk. As they get to know each other better over time, children born in subsequent years do not exhibit this level of shyness. The belief that the youngest child in the family is the smartest is also widespread, but this is not called intelligence, it is called assertiveness.

How the mother obtains the food she needs for milk production is closely related to whether the child is rebellious or not. If the income is obtained through unlawful means, the mechanism of unity will result in the child being rebellious or ungrateful. However, children who receive enough breast milk from their mothers are more respectful towards their parents and more inclined to be servants to their Lord. The Qur’an gives us this message as follows.

ALLAH (c.c.) says:

For those who wish to complete breastfeeding, mothers should breastfeed their children for two full years. Their (mothers’) food and clothing are to be provided in accordance with what is customary, and the child belongs to his father. No one should be asked to bear more than they can handle (in terms of burden and responsibility). The mother should not be harmed because of the child, nor should the father who is the child’s own father be harmed because of the child; the responsibility and duty on the heir is also like this. If (the mother and father) mutually agree and consult each other (to wean the child before two years are completed), there is no difficulty for either of them. And if you wish to have your children nursed (by a wet nurse), there is no responsibility on you after paying what you owe according to custom. Fear Allah and know that Allah sees what you do. [170]

The gaseous state of matter begins its unifying task by first forming the raw material of the universe. Even liquid and solid substances were in a gaseous state before they began their service.

ALLAH (c.c.) says:

Then He turned to the sky, which was smoke… [171]

Gas is the first created state of matter. The dark state where there was no light yet was called “duhan.” In Turkish, it is called “duman” (smoke). It has no specific shape or volume. When a solid substance is heated, it changes from a solid state to a liquid state, and from a liquid state to a gaseous state. This situation is called a phase[172] change. The atoms or molecules that make up a liquid attract each other. When a liquid is heated, the attractive force between the particles is overcome, and the particles separate from the liquid phase and turn into gas.

The movement of molecules, such as their dissolution and separation or diffusion from a very dense region to a less dense region due to their energy, is called diffusion. These transitions are also referred to as diffusion.

We are informed that this mass of gas, which was initially a very hot cloud of smoke, served to unite over time, separating into parts that would form nebulae,[173] galaxies[174], and solar systems.

ALLAH (c.c.) says:

Do those who disbelieve not see that the heavens and the earth were joined together, then We parted them? And We made from water every living thing. Will they not then believe?[175]

The beloved “fragrance” in our example hadith spreads from the most to the least, serving the cause of unity. A pleasant fragrance squeezed into the corner of a room does not stop spreading until it fills the entire room. Because it brings peace and comfort, fragrance is one of the commodities we constantly use in our personal lives and in our relationships with our surroundings.

Viewing this service, which occurs in a universe where nothing is created in vain, with the eye of wisdom will enable us to understand the message this wisdom carries for us. This message is the knowledge of how people can best ensure their happiness and well-being.

The fact that matter serves in this phase, spreading from the many to the few with the aim of providing peace and comfort, encourages us to share with those who have less (by giving zakat and sadaqa) without boasting about abundance, to be content with little (by accepting sustenance), and to live life striving to spread (by striving) with those who have little (the people of tawhid). Boasting about abundance or attempting to establish authority by gaining power from abundance exists only in people who do not serve tawhid. Elements such as infaq, contentment, and jihad, which form the building blocks of tawhid, do not exist where these people are found. For this reason, the Qur’an states that the reason people deserve hell is because they boast about abundance in this world.

ALLAH (swt) says:

Boasting about abundance (in wealth, property, and possessions) distracted you with passion and made you lose yourself. So much so that it continued until your visit to the grave (your departure to the grave or your death). No; you will know in the future. Again, no; you will come to know. No; if you had known with certainty. By Allah, you will surely see that blazing fire (because of your evil deeds). Then you will truly see it with your own eyes. Then on that day, you will be questioned about the blessings.[176]

Allah (swt) informs us in this way of the service of monotheism to peace and that peace can only be attained by serving monotheism. The entire universe has been created in this manner. There is no inconsistency that would contradict this. Even if one were to look at any matter with the intention of finding it unlawful, meaningless, or contradictory, they would ultimately return with their hopes dashed.

ALLAH (swt) says:

You will not find any inconsistency or contradiction in the creation of the Most Gracious. So turn your gaze around; do you see any flaw (imperfection or distortion)? Then turn your gaze around twice more; that gaze will return to you exhausted, having lost hope (of finding any inconsistency).[177]

All living beings benefit from these states of matter that serve monotheism. Whether matter is solid, liquid, or gaseous, the skin benefits from perception through its surface, the ear from hearing, the tongue from tasting, the eye from seeing, and the nose from smelling. Although it continues to exist thanks to these servants who invite it to unity, the only creature that is ungrateful to its Creator is the human being who is not a believer in unity. The fact that most other living species do not derive strength from their numbers, despite constantly multiplying, demonstrates the living world’s commitment to unity. This situation is only one of those instances where the self prevails in its struggle with reason, as in the case of lust, greed, and avarice in us humans. Although other creatures that live in herds are stronger than humans, a single human being has the power to discipline and manage all of them. Look at creatures that travel in herds; they are subjugated to those who were created with the command to ensure the continuity of their species, and they continue to exist solely for the purpose of reaching the creatures with whom they will sustain their lives. None of them are more harmful and savage than the mind that invented the atomic bomb.

If the service of the many to the one were not one of the principles of unity, elephants, with their long, sharp tusks, enormous size, tons of weight, and long lifespans, could have brought about the end of the human race and many other species. However, we find no recorded instances of elephants inflicting cruelty upon other creatures. This is because the purpose of elephants’ existence is not to gain power through numbers, to exert pressure, or to establish authority, but to live as the Creator intended. If the lives of insects that lay thousands of eggs were as long as those of elephants, the balance would still be disrupted, but their lifespans are also very short. In the same way, the life of every living thing is in a tremendous balance in terms of reproduction, form, lifespan, and sustenance. After discussing the concept of Tawhid in relation to the three states of matter, let us conclude this topic by leaving the essence of the matter to those who know what is within the essence.

ALLAH (c.c.) says:

We built the sky with great power, and indeed, We are the Expanders. (gaseous state)

And We spread out the earth; how beautifully We spread it out. (solid state)

And We created everything in pairs. (liquid state)

Hopefully, you will take heed and reflect.[178] (Tawhid message)

[148] In the scientific sense

[149] Nasa’i, Isharat al-nisa, 1

[150] The smallest divisible part of the chemical elements that make up matter

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

[152] Allah is the greatest.

[153] The Lord does not claim authority over humans, society, or anything else.

[154] Hasan Tahsin Feyzli, Feyzü’l furkan, p.1

[155] Quality, characteristic, essence, substance

[156] Acting on Earth in the name of Allah

[157] Giving or offering something without expecting anything in return

[158] Blessing, considering sacred

[159] Surah Hud, Verse 7

[160] Surah An-Nur, Verse 45

[161] Surah Al-Hijr, Verse 22

[162] Surah Al-Ma’idah, Verse 6

[163] Surah Al-Insan, Verse 2

[164] Compelling force, command, directive to behave in a certain way

[165] Surah An-Nisa, Verse 1

[166] Reaching satisfaction

[167] Pertaining to the hereafter, relating to the other world

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

[169] Surah Al-Baqarah, Verse 187

[170] Surah Al-Baqarah, Verse 233

[171] Surah Fussilat, Verse 11

[172] Phase, stage

[173] Interstellar gas and dust cloud

[174] Stars connected to each other by gravity

[175] Surah Al-Anbiya, Verse 30

[176] Surah Al-Takathur, Verses 1–8

[177] Surah Al-Mulk, Verses 3–4

[178] Surah Az-Zariyat, Verses 47–49