In this chapter you will:
- know and understand the meaning of Tawáž„Ä«d and its implications for Muslims
- consider the central beliefs held about God in Islam
- reflect on the names of God and three important chapters of the QurâÄn
- know and understand the concepts of Shirk and Kufr.
Overview
The teachings of Islam unapologetically accentuate the cardinal belief in the unity of God. This is because Islam in its current form maintains that belief in the Oneness of God has been a message always transmitted from God and it is His Will. According to Muslims, the knowledge, understanding and gnosis of God have been relayed to humans through chosen prophets and messengers of God, who received Divine revelations from God during their lifetime. One of their beliefs is that, without exception, all these messengers conveyed the fundamental message of the doctrine of absolute monotheism. Thus, belief in the existence of God and in His Unity is a necessary principle of Islam. To know and understand Islam, it is important for you to engage with the concept of Tawáž„Ä«d, upon which the entire Muslim belief system rests.
Tawáž„Ä«d is an Arabic noun derived from a transitive verb,
waáž„áž„ada (âto make oneâ) denoting the Oneness of Allah. According to the QurâÄn, human beings had testified to
Tawáž„Ä«d prior to the creation of the universe in the realm of souls and had taken an oath acknowledging God as their Lord (7:172). All prophets from Adam to Muáž„ammad (
) taught this same belief and were simultaneously opposed to anything which contradicted it (16:36). Similarly, the foundation of the theology of the QurâÄn is precisely monotheism. For Muslims, never once did any one of these prophets compromise on this fundamental principle, for which they had to endure great sacrifices.
Tawáž„Ä«d is one of the three fundamental themes recurring throughout the QurâÄn, the other two being RisÄlah (prophethood) and Äkhirah (afterlife). You will learn about the latter two in Chapters 3 and 5 respectively. The following verse illustrates the emphasis placed on monotheism and demonstrates the continuity of this one eternal true message. The first is a statement made by YĆ«suf (Joseph) as he talks about his faith to his fellow prisoners when Pharaoh had imprisoned him. He declared to them, âI have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah. That is from the favour of Allah upon us and upon the people, but most of the people are not gratefulâ (12:38).
This uncompromising stance taken by Islam regarding
Tawáž„Ä«d distinguishes its belief in God from the conception of God in other religions. Such was the importance of
Tawáž„Ä«d that since the revelation of the QurâÄn in Makkah, in the early years immediately after 610AH (571CE), its significance, meanings and implications were expounded in various ways. The QurâÄn presented arguments against those who held beliefs contrary to
Tawáž„Ä«d based on their own personal beliefs (17:46; 39:45). The QurâÄn presented the doctrine of
Tawáž„Ä«d in simple and clear terms and in a way that people could easily understand and relate to God (6:101; 56:85). Prophet Muáž„ammad (
) offered people a pure and lofty concept of
Tawáž„Ä«d. He also presented irrefutable arguments in support of
Tawáž„Ä«d and invited them to consider the historical fact that all prophets before him had taught the same message (6:74â80). He reminded the people of Makkah that when they faced disasters or calamities they returned and sought assistance from the One True God (30:33). Moreover, the QurâÄn presents examples from diverse aspects of the physical world so that humans can reflect and ponder over their own creation and the many signs of Godâs work in the cosmos (2:22; 30:20â25). Finally, the QurâÄn addresses people, sometimes in strong terms, with convincing arguments and an invitation for an honest appraisal of their own claims (10:66; 31:21â22).
The second distinguishing feature of Islamâs belief in the Oneness of God is that it forms the foundation of their remaining beliefs, practices, attitudes, customs, rites and rules. Thus, this belief in God finds expression in every religious, intellectual, social, moral and spiritual dimension of Muslim life.
The implications of a belief in Tawáž„Ä«d are many for Muslims. Once it is recognised that Tawáž„Ä«d is Truth and God rejects polytheism and infidelity, it becomes incumbent upon a Muslim to worship none other than God. Simultaneously, a Muslim becomes duty bound to serve and offer devotion to God alone. In fact, it would be forbidden to invoke others (40:66). In addition, it becomes necessary to abstain from seeking help of a kind that is only Godâs prerogative from others (10:106). Moreover, just as the offering of sacrifices to idols had been rejected at the time of the revelation of the QurâÄn, based on Tawáž„Ä«d, the offering of a sacrifice to any person, saint or god other than God is shunned. It also becomes necessary that a Muslim submits to God in matters related to their social, moral, spiritual, economic, legal and political affairs.
In other words, whatever has been deemed prohibited should be abstained from and whatever has been declared permissible should be accepted as such. It also means that nobody has the authority to declare something lawful as unlawful and vice versa (5:44â47; 10:59; 42:10).
Voice of a Muslim
For me, as a businessperson, Tawáž„Ä«d plays a pivotal role in my daily life. From the moment I open till the end there is nothing I do without being God conscious. It influences my conduct with customers, dealings and sales. The realisation of Tawáž„Ä«d makes me an honest person, as I know I am answerable to my Creator for every transaction. I strongly believe that my business is ordained by God so I always put my trust in God because I believe and worship God, who is my sole Sustainer and of the creation. This gives me a lot of contentment in my business and peace. I rely on Tawáž„Ä«d as an organising principle for my financial activities. (Aáž„sÄn, businessperson, British-Asian, male)
The belief in Tawáž„Ä«d affects Muslims in all walks of life and not only who and how they worship. In fact, even those actions, which might be considered mundane, are prefaced with a declaration of BismillÄh (with the name of God) such as before eating, typing or beginning a lesson, for that matter. When they intend to do something in the future, you might hear them say In shÄâ Allah (God willing) and Allah កÄfiáș (Allah is [your] Protector) when bidding someone farewell. These simple invocations and prayers are a social manifestation of Tawáž„Ä«d where God is frequently mentioned. In the parlance of SharÄ«âah, these are terms which convey submission to God â an expression of their faith. The whole system of belief and practice in Islam is founded upon the acceptance and attestation of the truth in the Oneness of God. This Being is Allah.
Allah
Amongst the pagans and various religious communities during the time of the revelation of the QurâÄn, belief in the existence of God was known and common in many communities in the Arabian Peninsula and around the world. However, Islam asserted that there was an absence of the correct understanding of the nature and attributes of Allah. One of the principle aims of the QurâÄn was to address this misconception about the Creator, as you will learn below.
The QurâÄn deploys a wide range of symbolic vocabulary to describe God. By considering some of these, you will gain a clearer knowledge and understanding of how and what Muslims believe about God. In using these beautiful names, the purpose seems at least twofold: conceptual clarification and comparative argumentation. These descriptions of God are significant to know the God worshipped by Muslims and the kind of relationship that exists between the Creator and the creation, according to Islam.
Some Muslims may point out that if God is the Creator, then logically there could be nothing âhigherâ than God at all in any respect, otherwise God would be âlowerâ than that âsomethingâ. This is because limits would be imposed upon God and limiting God in any way would be incompatible with being the Ultimate Reality or the Primary Cause. Hence, all of Godâs attributes in all respects are expressed in terms of being infinite. As finite beings, humans cannot comprehend the infinite. On the other hand, God, being infinite, can comprehend His creation. Humans can know God by knowing the signs of God in creation and within themselves. When God is infinite, there can only be One God. Some Muslims will also say that it is not possible by definition to have two first causes, thus there is no god but God. This Unity of God is the foundation of Islam.
The use of He to refer to God is often questioned. According to the QurâÄn, God is neither male nor female; God is unlike any created being. There are no gender connotations in this application. God is beyond such categorisation and conceptions, and, therefore the issue is a matter of linguistics, which itself is both finite, limiting and arbitrary in talking about God. For instance, the English language does not have a word to denote the One Creator and so it resorts to the capitalisation of God to distinguish it from other gods, which is shown by a lowercase âgâ (Hewer, 2006). In the Arabic language, God is Allah. This should help you to put to rest a question which...