TAWHIDIC WORLDVIEWTAWHIDIC WORLDVIEW

Al Faruqi in his book “Tawhid: Its Implication for Al Faruqi in his book “Tawhid: Its Implication for Thought and Life” has discussed on the five principles Thought and Life” has discussed on the five principles of tawhid:of tawhid:a) Dualitya) Dualityb) Ideationalityb) Ideationalityc) Teleologyc) Teleologyd) Capacity of man and malleability of natured) Capacity of man and malleability of naturee) Responsibility and Judgmente) Responsibility and Judgment

a) Dualitya) Duality The reality composed of two generic kinds:The reality composed of two generic kinds:

i) God (Creator)i) God (Creator) Refers to Allah (s.w.t). He alone is God, the Creator and has Refers to Allah (s.w.t). He alone is God, the Creator and has

no any association. He remains forever absolutely unique. no any association. He remains forever absolutely unique. Refer to 42: 11, 6: 100, 6: 103.Refer to 42: 11, 6: 100, 6: 103.ii) Non- God (Creature)ii) Non- God (Creature)

The order of the space-time, of experience, of creation. It The order of the space-time, of experience, of creation. It includes all creatures, the world of things, plants and includes all creatures, the world of things, plants and animals, human, jinn and angels, heaven and earth, paradise animals, human, jinn and angels, heaven and earth, paradise and hell.and hell.

These two orders ( Creator & creature) cannot be united These two orders ( Creator & creature) cannot be united with. The Creator cannot be transformed to become the with. The Creator cannot be transformed to become the creature, nor the creature can be transformed to become a creature, nor the creature can be transformed to become a Creator.Creator.

The two orders are absolutely different as far as their beings The two orders are absolutely different as far as their beings and their experience are concerned.and their experience are concerned.

b) b) IdeationalityIdeationality It means the relationship between the two orders of reality It means the relationship between the two orders of reality

(Creator and creature) is ideational in nature. (Creator and creature) is ideational in nature. Man is able to understand the relation between him and his Man is able to understand the relation between him and his

Creator through all sources of knowledge he possessed such Creator through all sources of knowledge he possessed such as through memory, imagination, reasoning, observation, as through memory, imagination, reasoning, observation, intuition, apprehension etc.intuition, apprehension etc.

Basically, man can understand the wills of God- through Basically, man can understand the wills of God- through ‘aql as well Divine revelations (Quranic verses and the ‘aql as well Divine revelations (Quranic verses and the message of the Prophet).message of the Prophet).

c) c) Teleology Teleology Teleology means that the nature of the cosmos is purposive. Teleology means that the nature of the cosmos is purposive.

It must serve a purpose assigned by its Creator. It must serve a purpose assigned by its Creator. In other words, the world has not been created in vain, In other words, the world has not been created in vain,

worthless or in spot; it is created with purpose. Refer to worthless or in spot; it is created with purpose. Refer to 3:191 & 21:16.3:191 & 21:16.

Everything that exits in this universe fulfills a certain Everything that exits in this universe fulfills a certain universal purpose. That is why we call the world as cosmos universal purpose. That is why we call the world as cosmos or an orderly creation- not a chaos. Refer to 32:7, 87:2 & or an orderly creation- not a chaos. Refer to 32:7, 87:2 & 36:12.36:12.

The cosmos has fulfilled the wills of God through the The cosmos has fulfilled the wills of God through the necessity of natural law.necessity of natural law.

All creatures in this cosmos will All creatures in this cosmos will necessarilynecessarily follow the follow the natural laws determined by God like the changing of the day natural laws determined by God like the changing of the day and night, the movement of the planet, and the uniformity and night, the movement of the planet, and the uniformity system of the universe.system of the universe.

For man, the wills of God For man, the wills of God are not necessarilyare not necessarily being being actualized like the cosmos.actualized like the cosmos.

Two different functions of man:Two different functions of man:

a) Physical and psychic functions.a) Physical and psychic functions. Physical and psychic functions of man are similar to the Physical and psychic functions of man are similar to the

other creatures in cosmos. They other creatures in cosmos. They necessarilynecessarily follow the follow the natural laws determined by Godnatural laws determined by God

i.e the function of human body, blood circulation, nerve i.e the function of human body, blood circulation, nerve system etc.system etc.

b) b) Spiritual functions (man’s forms of worship, his ritual Spiritual functions (man’s forms of worship, his ritual acts/ ‘ibadah, his moral character behavior).acts/ ‘ibadah, his moral character behavior).

Actualization of the wills of God here depends on man’s Actualization of the wills of God here depends on man’s own determination or freewill of choice- own determination or freewill of choice- not necessarilynot necessarily being actualized.being actualized.

d) Capacity of Man and Malleability of Natured) Capacity of Man and Malleability of NatureCapacity of manCapacity of man Since everything was created for a purpose, the realization Since everything was created for a purpose, the realization

of that purpose must be possible in space and time.of that purpose must be possible in space and time. As a subject of moral action, man must be able to change As a subject of moral action, man must be able to change

himself, his fellow beings, his society, his nature and himself, his fellow beings, his society, his nature and environment.environment.

He must be able to actualize the Divine wills and patterns He must be able to actualize the Divine wills and patterns and to fulfill the Divine commandments- because he has and to fulfill the Divine commandments- because he has been given reason and revelation to conduct himself.been given reason and revelation to conduct himself.

Malleability of natureMalleability of nature All God’s creations including man’s physical and spiritual All God’s creations including man’s physical and spiritual

natures must be malleable- can be transformable. natures must be malleable- can be transformable. i,.e the nature of the universe is capable of changing its i,.e the nature of the universe is capable of changing its

substance , structure and conditions in order to conform to substance , structure and conditions in order to conform to the human’s pattern and purpose.the human’s pattern and purpose.

e) Responsibility and Judgmente) Responsibility and Judgment Man has certain responsibility and duties that need to be Man has certain responsibility and duties that need to be

fulfilled. Refer to 21: 23.fulfilled. Refer to 21: 23. When man is responsible, he will be also accountable. He When man is responsible, he will be also accountable. He

will be judged with as far as his deeds are concerned.will be judged with as far as his deeds are concerned. Judgment is the necessary condition for responsibility. It Judgment is the necessary condition for responsibility. It

must take place either in the world itself or in the day of must take place either in the world itself or in the day of judgment. judgment.

THE CONCEPT OF TAWHIDTHE CONCEPT OF TAWHID

Tawhid is the fundamental concept in Islam and it is Tawhid is the fundamental concept in Islam and it is beautifully expressed in Surah al Ikhlas.beautifully expressed in Surah al Ikhlas.

Tawhid literally means to believe, to uphold, and to declare Tawhid literally means to believe, to uphold, and to declare the Oneness of Allah.the Oneness of Allah.

It is derived from the Arabic word ‘It is derived from the Arabic word ‘wahhadawahhada’ means to ’ means to unite, unify or consolidate, unification or asserting oneness.unite, unify or consolidate, unification or asserting oneness.

Terminologically, tawhid means affirming Allah to be One Terminologically, tawhid means affirming Allah to be One and Singular. and Singular.

One means there is no God besides Allah, and Singular One means there is no God besides Allah, and Singular means that God cannot be divided or compartmentalized means that God cannot be divided or compartmentalized into different personalities.into different personalities.

Tawhid can be concluded as the belief that Allah is One, Tawhid can be concluded as the belief that Allah is One, without partner in His dominion and His actions without partner in His dominion and His actions ((rububiyyahrububiyyah), One without similitude in His essence and ), One without similitude in His essence and attributes (attributes (asma’ wa sifatasma’ wa sifat), and One without rival in worship ), and One without rival in worship ((uluhiyyahuluhiyyah). ).

We can derive three important aspects of tawhid:We can derive three important aspects of tawhid:

i) to believe that Allah is the Creator, Nourisher and i) to believe that Allah is the Creator, Nourisher and Provider for all (Provider for all (rububiyyahrububiyyah).).

ii) to believe that Allah is Being (zat) and has many ii) to believe that Allah is Being (zat) and has many attributes (sifat) (attributes (sifat) (asma’ wa sifatasma’ wa sifat).).

iii) to believe that worship is the exclusive right of Allah iii) to believe that worship is the exclusive right of Allah ((uluhiyyahuluhiyyah).).

TAWHID RUBUBIYYAHTAWHID RUBUBIYYAH Rububiyyah is derived from the word ‘rabb’. The basic Rububiyyah is derived from the word ‘rabb’. The basic

meaning of ‘rabb’ is to bring up.meaning of ‘rabb’ is to bring up. Among other connotations areAmong other connotations are

- One who brings up, fosters or nourishes- One who brings up, fosters or nourishes

- Guardian; one who supervises or is responsible for - Guardian; one who supervises or is responsible for carrying out improvementscarrying out improvements

- One who occupies a central position- One who occupies a central position

- Master or Owner.- Master or Owner. Tawhid rububiyyah means the belief in the Oneness of Tawhid rububiyyah means the belief in the Oneness of

Allah as the Lord, Sustainer, Creator, Controller, Master, Allah as the Lord, Sustainer, Creator, Controller, Master, Owner, and Provider of the world.Owner, and Provider of the world.

So, it is the acknowledgment of God’s lordship. So, it is the acknowledgment of God’s lordship.

Refer to 64: 11, 39: 62, 73: 9, 11: 34.Refer to 64: 11, 39: 62, 73: 9, 11: 34. There is no partnership in creation and controlling of the There is no partnership in creation and controlling of the

universe.universe. If there had been more than One Creator, there would have If there had been more than One Creator, there would have

been chaos and conflict in the universe system. been chaos and conflict in the universe system. Refer to surah al Anbiya’: 22Refer to surah al Anbiya’: 22

““If there were, in the heavens and the earth, other gods If there were, in the heavens and the earth, other gods besides Allah there would have been confusion in both”.besides Allah there would have been confusion in both”.

False ideas of rububiyyah among the earlier people of the False ideas of rububiyyah among the earlier people of the earlier prophets can be divided into two categories:earlier prophets can be divided into two categories:i) In so far as rububiyyah in the supernatural senses are i) In so far as rububiyyah in the supernatural senses are concerned, they associated others with Allah.concerned, they associated others with Allah.ii) They did not regard Allah as the ‘rabb’ with regard to ii) They did not regard Allah as the ‘rabb’ with regard to their mundane affairs like culture, social, politics etc. They their mundane affairs like culture, social, politics etc. They assigned the right to lay down all laws for these matters to assigned the right to lay down all laws for these matters to their priests, chiefs and the elders of their clans/ tribes and their priests, chiefs and the elders of their clans/ tribes and they followed their dictates. Refer to 42: 21.they followed their dictates. Refer to 42: 21.

Shirk in Rububiyyah could be either;Shirk in Rububiyyah could be either;

a) Associationa) Association

- the belief that there are other beings/ things who had any - the belief that there are other beings/ things who had any share in the lordship of Allah in creating and controlling the share in the lordship of Allah in creating and controlling the universe; i.e in Hinduism, Buddhism, Christianity, universe; i.e in Hinduism, Buddhism, Christianity, Zoroastrianism and others.Zoroastrianism and others.

b) Negationb) Negation

- the belief that God does not exist (denial of the existence - the belief that God does not exist (denial of the existence of God); i.e Darwin’s theory of evolution. of God); i.e Darwin’s theory of evolution.