TAWHID (MONOTHEISM) AND ITS IMPACTS
(CSS 2019, PMS KP 2018, PMS KP 2010, PCS SINDH 2015, PCS 2018)
Introduction:
The doctrine of tawhid affirms the belief in absolute unity and oneness of a unique, transcendent, omnipotent, compassionate and merciful God. Tawhid is the very essence of Islam. The Islamic worldview divides reality into two generic categories: God and non-God God is the Eternal Creator and nothing is like unto Him. He remains forever the transcendental other, devoid of any resemblance, similarity, partnership and association. He is that unique being who alone can be called the Reality and the Being as everything other than Him derives its reality, existence and being from Him. Allah, the Arabic word for God, is semantically the highest focused word of the Quran, signifying the fact that the Islamic worldview is theocentric to the core. Ontologically, nothing can stand equal or opposed to Him. He always remains the One who presides over the entire system of existence as its Master and Creator. Everything other than Him is His creature and stands inferior to Him in the hierarchy of being.
The second realm consists of everything other than God. It is the order of time-space, of creation and experience. Human beings, jinn, angels and all that exists come under this category. Ontologically, these two orders always remain disparate. The Creator neither descends to the realm of space-time and experience to be united, diffused or confused withcreatures, nor can the creatures ascend to be ontologically united or diffused with the Creator. He always remains the utterly sublime ‘Other’ but a unique kind of Other who, at the same time, is extremely close to man by dint of His knowledge, mercy, love and compassion. This is the Islamic concept of God’s Unity. All and together to pinpoint, elaborate, and describe this doctrine of God’s Oneness, Unity, and Uniqueness, and to encourage mankind to establish a meaningful and appropriate relationship with Him.
Meaning of Tawhid, llah, Allah and La Ilaha illa Allah
The external as well as internal unity of God is described in Islam by the word al- tawhid which is the verbal noun of the second form of the root w-h-d. It indicates the action of unifying and of conferring unity. Etymologically it designates the knowledge one has of the unity of a thing. Although the word tawhid does not occur in the Quran, it does appear in the authentic sayings of the Prophet Muhammad (PBUH).
The Islamic credo “La ilaha illa Allah” is a declaration that there is no llah (god) except Allah (God). It is important to understand these two fundamental Islamic terms. The Arabic word ilah stands for a number of mutually interconnected meanings. For instance, it means:
- Achieving peace and mental calm by seeking refuge in or establishing loving
relationship with someone.
- Giving the necessary shelter and security to someone frightened of the prospect of an impending mishap.
iii. Turning to someone in utter devotion, due to the intensity of one’s feelings for him.
- Rushing of the lost offspring of the she-camel to snuggle up to its mother on finding it.
- Adoring, loving and worshiping someone tremendously.
These literal meanings of the word make it clear that the word ilah stands for something awfully mysterious and extremely attractive to absorb one’s whole being. demanding absolute love, adoration and closeness to the extent of worship. Therefore, God or al-llah means the one who is al-mawlah meaning al-maabud (worshipped). Worship or al- ibada, as Imam Ibn al-Qayyim (1292-1350) defines it, is “utmost love of God accompanied with total submission.”
Views vary about the etymology of the word ‘Allah’. Allah is the proper name that God has given to Himself, argues the famous Muslim theologian Abu Hamid al-Ghazzali (1058- 1111). Other theologians like Ibn al-Qayyim (1292-1350), and philologists like the renowned Sibawayh (760-796), prefer to derive it from ilah, one who ilahs (as a verb) another when the latter seeks refuge with him during the time of fear or calamity, and he would grant him refuge and safe haven, so the word would become ilah (as a noun) of people. This viewpoint is Supported by al-Harith ibn Asad al-Muhasibi (781-857) and a group of other scholars. There are, however, others who do not agree with them. Some say that the word ‘Allah’ is derived from the verb walaha (past tense), yawlahu (present tense), from the root noun walah. The waw was replaced with a hamza, just as the case with wisad and isad, for instance. Walah is extreme love. Therefore, the Islamic statement of faith can be considered as the credo of love, compassion and mercy. “There is no refuge, security, protection, love, mercy, compassion except the extreme loving Allah.” Nobody, however, knows the essence of this loving God as the finite can never comprehend the infinite.
Kinds of Tawhid:
There are three categories of tawhid referred to as Tawhid al-Dhat (unity of the Being). Tawhid al-sifat (Unity of the Attributes) and Tawhid al-afaall (Unity of the Actio Actions The Unity of God, according to the Quran, implies that God is the Absolute One in His person (dhat), Absolute One in His attributes (sifat) and the Absolute One in His works (afaal). It may be added here, that this tripartite division of tawhid owes its origin to the Quran, as material is wholly Quranic, though the specific names mentioned above have resulted from later theological expositions.
- Unity in Person )توحيد في الذات( The Oneness of His person means that there is neither plurality of gods, nor plurality of persons in the Godhood. The Holy Quran says: لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا
“Had there been in them (heaven and earth) any deities except Allah they would both have certainly been ruined.” (Al-Anbiya 21:22)
The above verse of the Holy Quran makes it clear that the peace and smooth running of the universe is owing to the supremacy of only one God and had there been more gods, they would have quarreled with one another.
- Unity in Attributes: توحيد في الصفات
As for the Unity of attributes, it implies that no other being possesses any of the Divine attributes in the absolute sense. As Almighty God is One, Unique, and incomparable in His lordship, sovereignty, and worship, He is also One and Unique in His names and attributes. He is Eternal, Self- Sufficient, Omnipotent, Omnipresent etc.
- Unity in Actions توحيد فى الافعال His unity in actions means that no one can do or does the works which Allah has done or does or which Allah will do in future. For example Allah has created this entire universe, all living things on earth, rivers and mountains, but no human being or other creatures can do the same.
Importance of Tawhid in Quran:
According to the Holy Quran, the unity of God means that God is one in His person one in His attributes and one in His works.
- The Quran is testimony to it.
اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضِ
وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ
“Allah is He besides Whom there is no god, the Everliving, the Self- subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases. His knowledge extends over the heavens and the earth, and the preservation of them both tries Him not, and He is the most High, the Great.”
- There are a number of verses in the Quran which clearly explain the oneness of God.
قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ .
“Say: He, Allah, is One. Allah is He on Whom all depend. He begets not, nor is He begotten. And none is like Him.” (Al-Ikhlas 112: 1-4)
- Allah Himself proclaims:
انَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدُ نِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي .
“I am God and there is no other God. Worship Me and keep up prayer for My remembrance.” (Taha 20:14)
Essential Derivatives from Belief in God:
Dr. Khalifa Abdul Hakim (1896-1959) in his celebrated book “Islamic Ideology” describes the following essential derivatives from belief in God as mentioned in the Holy Quran:
Realisation of contact with God through worship: If God exists, He must be nearer to us than anything else including our own selves. This nearness must become a matter of direct intuition and experience. It follows from this that prayer is a genuine and effective approach to Him. It is realization of this nearness which is meant by the Qur’an promising the vision of God as a reward of leading a pure life. Realization of contact with God must elevate us and cure all our ills because He is the source of light and life, which must flow into the soul of man which has opened its doors for receiving it. Prayer at its highest is the remembrance of God, which means fixing our gaze at the ideal life and its highest values. The relation of God with man is not one-sided; it is reciprocal. The call is heard and responded, though the mode of hearing and response may not be intelligible to us. All genuine praver is not for material or individual benefits or for the fulfillment of our lower desires, but for guidance to the right path; it is an aspiration for more light. Those who believe in God must, therefore, believe in prayer because a non-responding, impersonal absolute is a product of metaphysics and has no place in religious life.
Belief in revelation granted to especially exalted souls (prophets): Although the whole creation is full of the messages of God which, in the Quranic terminology, are called the ‘signs’ of God and, although reason in its purity is also a great guide, the Qur’an points out another mode of divine guidance which is called revelation granted to specially exalted souls. As reason supplements the senses, so revelation supports as well as supplements reason. Reason understands but the man to whom revelation is granted directly perceives higher realities and the unseen becomes for him a matter of perception by faculties which are more developed in him than in others. As we have geniuses in all arts and sciences and all genuine advance is due to their special intuitions and perceptions, so there are spiritual geniuses whose powers tower much above the common multitude. If God exists and guidance is one of His essential traits, then He must create some gifted beings who should serve as guides towards Him. Spiritual life is improved and elevated more by example than by precept; humanity, therefore, stands in dire need of spiritual exemplers.
Impacts of Tawhid on Human Life and Society:
This concept also defines the true position of man in the universe. It says that God is the Creator and the Sovereign while man is His vicegerent on the earth. This exalts man to the noble and dignified position of being God’s deputy on earth and endows his life with a lofty purpose: to fulfill the will of God on earth. This will solve all the perplexing problems of human society and establish a new order wherein equity and justice, as well as peace and prosperity, will reign supreme.
Impacts of Tawhid on Individual Life:
- Tawhid creates sense of accountably:
Tawhid is a responsibility rather than a privilege. It encourags man to work towards transforming himself in accordance with God’s revealed will. Tawhid creates in man a sense of responsibility towards other people. The sense of accountability to God for all his acts in this world creates in him the sense of responsibility and makes him vigilant and cautious against all kinds of evils
2 Tawhid gives purpose of existence to man and universe:
Acknowledging God as the Creator and the Sustainer of all existing things entails acceptance of Him as the sole deity and Master who alone can determine the purpose of the existence of all His creatures, including humans, whom He has ‘made in the finest of forms (al-Tin 95:4). The purpose of human creation is compatible with their superb natural constitution, Human beings’ acknowledgement of God and their consequential struggle in life to realize the purpose of their creation is thus a process of their own self-fulfilment more than anything else (al-Kahf 17:15).
3 Tawhid infuses self-respect:
This belief produces in man the highest degree of self- respect and self-esteem. The believer knows that Allah alone is the possessor of all power, provider of his needs which makes him indifferent to, and independent and fearless of, all powers other than God
4 Tawhid induces sense of modesty and humility: Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that Whatever he possesses has been given to him by God, and that God can take away just as He can give.
Impacts of Tawhid on society:
1. Human and social equality
2. Islamic unity, Brotherhood, Bond and Mutual cooperation
3. Tawhid promotes collective peace and social justice