The Essence of Monotheism (Tawheed) in Islam

توحید کا جوہر اسلام میں

Author: Islamic Hub

Introduction: The Foundation of Islam
- Definition and Significance of Tawheed
- The Centrality of Tawheed in Islamic Belief
Tawheed in the Holy Quran
- Core Quranic Verses on Tawheed
- Tawheed al-Rububiyyah (Oneness of Lordship)
- Tawheed al-Uluhiyyah (Oneness of Worship)
- Tawheed al-Asma wa al-Sifat (Oneness of Names and Attributes)
Tawheed in Hadith-e-Nabvi (SAW)
- Prophet Muhammad’s (SAW) Teachings on Tawheed
- Practical Manifestations of Tawheed in the Sunnah
Tawheed in the Teachings of Aims Masoomeen (A.S.)
- Imam Ali (A.S.) and Nahj al-Balagha
- Imam Ja’far al-Sadiq (A.S.) and Hadith al-Mufaddal
- Other Masoomeen (A.S.) on Tawheed
Philosophical and Theological Dimensions of Tawheed
- The Nature of God’s Oneness: Beyond Numeration
- Divine Justice and Tawheed
Impact of Tawheed on Muslim Life
- Ethical and Moral Implications
- Societal and Political Dimensions
- Psychological and Spiritual Benefits
Historical Context and Defense of Tawheed Against Shirk
- The Pre-Islamic Arabian Context
- Types of Shirk and Their Refutation
- The Role of Aims Masoomeen (A.S.) in Defending Tawheed
Consequences of Rejecting Tawheed and Embracing Shirk
- In this Worldly Life
- In the Hereafter
- The Imams (A.S.) on the Dangers of Shirk
Practical Application of Tawheed in Daily Life
- In Worship (Ibadah)
- In Thought and Worldview
- In Social and Political Life
- In Economic Dealings
Challenges to Tawheed in the Modern World
- Materialism and Consumerism
- Secularism and Atheism
- Scientism and Reductionism
- Pluralism and Relativism
- Misinformation and Misinterpretations
Conclusion: The Unifying Principle of Islam
References

1. Introduction: The Foundation of Islam

Definition and Significance of Tawheed

In the vast tapestry of Islamic belief, Tawheed (توحید) stands as the foundational and most pivotal concept. It is the absolute and uncompromising belief in the Oneness of God, asserting that there is only one Creator and Sustainer of the universe, Allah (SWT), who is unique in His essence, attributes, and actions. This principle permeates every aspect of a Muslim’s life, thought, and worship, serving as the bedrock upon which the entire edifice of Islam is built.

The linguistic root of Tawheed is the Arabic verb ‘wahhada’ (وحد), meaning ‘to unite’ or ‘to make one.’ In an Islamic theological context, it signifies the declaration and affirmation of Allah’s absolute singularity and indivisibility. It is the antithesis of ‘Shirk’ (شرک), which means associating partners with Allah, whether in His divinity, worship, or attributes. The Quran repeatedly condemns Shirk as the gravest sin, while exalting Tawheed as the ultimate truth and the path to salvation.

The Centrality of Tawheed in Islamic Belief

Every prophet sent by Allah, from Adam to Noah, Abraham, Moses, Jesus, and finally Prophet Muhammad (SAW), delivered the same core message: the call to Tawheed. This universal message underscores its timeless and fundamental importance, establishing a continuous chain of divine guidance aimed at liberating humanity from all forms of servitude except to the One True God. The historical trajectory of prophethood reveals a consistent struggle against polytheism, idolatry, and the deification of creation, all of which represent deviations from the pristine truth of Tawheed. From the earliest civilizations to the final revelation, the essence of the divine message remained constant: “Worship Allah; you have no deity other than Him” (Quran 7:59, 7:65, 7:73, 7:85) [84]. This recurring injunction highlights the universality and paramount importance of Tawheed across all divine dispensations.

The Shahada, the declaration of faith,

2. Tawheed in the Holy Quran

The Holy Quran, as the direct word of Allah, is the primary and most authoritative source for understanding Tawheed. Its verses repeatedly emphasize the absolute oneness, uniqueness, and transcendence of God, refuting any notions of polytheism, anthropomorphism, or partnership with the Divine. The Quran presents Tawheed not merely as a theological concept but as a comprehensive worldview that shapes human understanding of existence, purpose, and morality.

Core Quranic Verses on Tawheed

The Quran, being the direct word of Allah, employs various literary and rhetorical devices to convey the message of Tawheed. It uses direct declarations, logical arguments, rhetorical questions, parables, and vivid descriptions of creation to establish the absolute oneness and uniqueness of God. The Quranic approach to Tawheed is comprehensive, addressing not only the existence of God but also His attributes, His rights over creation, and the implications of His Oneness for human life.

Surah Al-Ikhlas (The Purity – Chapter 112)

This short but profound Surah is often referred to as the essence of Tawheed, encapsulating the fundamental attributes of Allah in a concise manner. It is considered equivalent to one-third of the Quran in its significance, as narrated by the Prophet (SAW) [1]. Its four verses provide a definitive statement of monotheism, refuting all forms of polytheism and anthropomorphism.

English Translation:

“Say, ‘He is Allah, [who is] One, [1] Allah, the Eternal Refuge. [2] He neither begets nor is born, [3] Nor is there to Him any equivalent.'” [4]

Urdu Translation:

“کہو، ‘وہ اللہ ہے، جو یکتا ہے۔ [1] اللہ بے نیاز ہے۔ [2] نہ اس نے کسی کو جنا، اور نہ وہ جنا گیا۔ [3] اور نہ کوئی اس کا ہمسر ہے۔'” [4]

Detailed Explanation:

“Say, ‘He is Allah, [who is] One’ (قُلْ هُوَ اللَّهُ أَحَدٌ): This opening verse unequivocally declares the absolute singularity of Allah. The word “Ahad” (احد) is crucial here. Unlike “Wahid” (واحد), which denotes a numerical one that can be part of a series (e.g., one apple among many), “Ahad” signifies a unique, indivisible, and incomparable oneness. It means Allah is the only God, without any second, partner, or peer. This negates any notion of a plurality of gods or a composite deity. His oneness is intrinsic to His essence, making Him utterly distinct from His creation [5, 85]. This verse serves as the fundamental declaration against all forms of polytheism and dualism.
“Allah, the Eternal Refuge” (اللَّهُ الصَّمَدُ): “As-Samad” (الصمد) is a profound attribute that conveys multiple meanings. It signifies the Self-Sufficient, the Eternal, the Absolute, the Independent, and the One upon whom all creation depends for their needs, while He depends on none. He is the ultimate resort for all beings, the one to whom all turn in times of need and distress. This attribute implies His perfection, His lack of any deficiency, and His complete independence from anything or anyone. All existence relies on Him, but He relies on nothing [6, 86].
“He neither begets nor is born” (لَمْ يَلِدْ وَلَمْ يُولَدْ): This verse is a direct and powerful refutation of various polytheistic and theological concepts that attribute parentage or progeny to God. It negates the Christian doctrine of God having a son, the pagan beliefs of gods having offspring, and any notion of Allah being born from another entity. This affirmation underscores His absolute uniqueness, His eternal existence without beginning or end, and His complete transcendence from the cycle of birth and death that characterizes creation. It asserts that Allah is the uncreated Creator, the ultimate source of all existence [7, 87].
“Nor is there to Him any equivalent” (وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ): This final verse emphatically concludes the Surah by stating that there is absolutely nothing comparable or equal to Allah in His essence, attributes, or actions. The word “Kufuwan” (کفوا) means equal, peer, or match. This negates any possibility of a rival, a competitor, or even a similar entity to Allah. He is utterly transcendent and beyond human comprehension or comparison, reinforcing the concept of His absolute uniqueness and incomparability. This verse safeguards against any form of anthropomorphism or likening Allah to His creation [8, 88].

Other Key Quranic Verses on Tawheed

Beyond Surah Al-Ikhlas, numerous verses throughout the Quran articulate and reinforce the concept of Tawheed, providing diverse perspectives and arguments.

Surah Al-Baqarah (2:163):

English: “And your God is one God; there is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.” [9]

Urdu: “اور تمہارا معبود ایک ہی معبود ہے، اس کے سوا کوئی عبادت کے لائق نہیں، وہ بڑا مہربان نہایت رحم والا ہے۔” [9]

Explanation: This verse reiterates the fundamental declaration of Tawheed, emphasizing that the object of worship is singular. The subsequent mention of Allah’s attributes of mercy (Ar-Rahman, Ar-Rahim) highlights that this singular God is not a distant, uncaring entity, but one who is intimately merciful and compassionate towards His creation. This connects Tawheed with Allah’s benevolent nature, encouraging both awe and hope in the believer [89].
Surah Aal-e-Imran (3:18):

English: “Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise.” [10]

Urdu: “اللہ گواہی دیتا ہے کہ اس کے سوا کوئی معبود نہیں، اور فرشتے اور علم والے بھی (گواہی دیتے ہیں) کہ وہ انصاف پر قائم ہے۔ اس کے سوا کوئی معبود نہیں، وہ زبردست حکمت والا ہے۔” [10]

Explanation: This powerful verse emphasizes the divine testimony to Tawheed, not only from Allah Himself but also from His angels and those endowed with true knowledge. This collective testimony underscores the rational and universal nature of this truth, suggesting that both divine beings and intellectually discerning humans recognize Allah’s absolute Oneness. The mention of Allah maintaining creation in justice (Qaim bil-Qist) links Tawheed with Divine Justice, a crucial aspect of Islamic belief [90].
Surah Ash-Shura (42:11):

English: “…There is nothing like unto Him, and He is the Hearing, the Seeing.” [11]

Urdu: “…اس جیسی کوئی چیز نہیں، اور وہ سننے والا، دیکھنے والا ہے۔” [11]

Explanation: This verse, often cited as “Laysa Kamithlihi Shay” (لَيْسَ كَمِثْلِهِ شَيْءٌ), is crucial for understanding Allah’s transcendence and incomparability. It firmly rejects any anthropomorphic conceptions of God, asserting His absolute uniqueness and His difference from creation. While affirming that nothing resembles Him, the verse immediately follows with “and He is the Hearing, the Seeing,” indicating that while His attributes are perfect, they are not like human hearing or seeing. This balances transcendence with affirmation of attributes, preventing both anthropomorphism and negation [11, 91].

Tawheed al-Rububiyyah (Oneness of Lordship)

Tawheed al-Rububiyyah refers to the belief that Allah alone is the Lord (Rabb) of the entire universe. This encompasses His exclusive role as the Creator, Sustainer, Provider, Giver of life and death, and Controller of all affairs. This aspect of Tawheed is often inherently acknowledged by most people, even polytheists, who might admit to a supreme creator but then associate partners with Him in worship or other aspects [12]. The Quran frequently challenges disbelievers by asking who created the heavens and the earth, to which they invariably respond, “Allah,” thereby acknowledging His Rububiyyah [13].

Key Quranic Verses and Their Explanation:

Surah Al-Fatiha (1:2):

English: “[All] praise is due to Allah, Lord of the worlds.” [14]

Urdu: “تمام تعریفیں اللہ کے لیے ہیں، جو تمام جہانوں کا رب ہے۔” [14]

Explanation: This foundational verse establishes Allah as the “Rabb al-Alameen” (Lord of the worlds). The term “Rabb” implies ownership, nurturing, sustaining, and governing. It signifies that Allah is the sole Master and Administrator of all creation, constantly overseeing and providing for everything in existence. This comprehensive lordship means that all praise and gratitude are ultimately due to Him alone [14, 92].
Surah Yunus (10:31):

English: “Say, ‘Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges every matter?’ They will say, ‘Allah.’ So say, ‘Then will you not fear Him?'” [15]

Urdu: “کہو، ‘کون تمہیں آسمان اور زمین سے رزق دیتا ہے؟ یا کون سننے اور دیکھنے پر اختیار رکھتا ہے؟ اور کون زندہ کو مردہ سے نکالتا ہے اور مردہ کو زندہ سے نکالتا ہے؟ اور کون ہر کام کا انتظام کرتا ہے؟’ وہ کہیں گے، ‘اللہ۔’ تو کہو، ‘پھر کیا تم ڈرتے نہیں؟'” [15]

Explanation: This verse eloquently summarizes the various aspects of Allah’s Rububiyyah through a series of rhetorical questions. It challenges humanity to acknowledge His sole dominion over creation, including provision, control over senses, the cycle of life and death, and the meticulous arrangement of all affairs. The fact that even polytheists would admit “Allah” as the answer underscores the innate human recognition of a supreme Creator and Sustainer. The concluding question serves as a powerful reminder of accountability to this sole Lord [15, 93].
Surah Al-Hijr (15:23):

English: “And indeed, it is We who give life and cause death, and We are the inheritor.” [94]

Urdu: “اور بے شک ہم ہی زندگی دیتے ہیں اور موت دیتے ہیں، اور ہم ہی وارث ہیں۔” [94]

Explanation: This verse explicitly states Allah’s exclusive control over life and death, two of the most fundamental aspects of existence. The declaration “We are the inheritor” further emphasizes His eternal dominion and that all things ultimately return to Him, reinforcing His absolute Rububiyyah [94]. This also implies that all human endeavors, including scientific advancements and technological innovations, are ultimately subject to His will and laws, and cannot operate outside His ultimate dominion [101].
Surah Al-Mulk (67:1):

English: “Blessed is He in whose hand is dominion, and He is over all things competent.” [102]

Urdu: “بابرکت ہے وہ جس کے ہاتھ میں بادشاہت ہے، اور وہ ہر چیز پر قادر ہے۔” [102]

Explanation: This verse beautifully encapsulates Tawheed al-Rububiyyah by affirming Allah’s absolute sovereignty (dominion) and His perfect competence over all things. It reminds believers that all power and authority ultimately reside with Him, and His control is absolute and flawless. This fosters a sense of awe and submission to His divine will [102, 103].

Tawheed al-Uluhiyyah (Oneness of Worship)

This is arguably the most crucial and often misunderstood aspect of Tawheed, as it directly relates to human action and devotion. Tawheed al-Uluhiyyah dictates that Allah alone is worthy of all forms of worship and devotion. It means directing all acts of worship – prayers (Salah), fasting (Sawm), charity (Zakat), pilgrimage (Hajj), supplication (Du’a), seeking refuge, sacrificing, vowing, and showing ultimate love, fear, and hope – exclusively to Allah, without associating any partners with Him [16]. The Quran makes it clear that the primary purpose of human creation is to worship Allah alone [104].

While many may acknowledge Allah as the Creator (Tawheed al-Rububiyyah), some fall into Shirk by directing acts of worship to others alongside or instead of Allah. The Quran vehemently condemns this, emphasizing that worship is solely Allah’s right and the primary purpose of human creation.

Key Quranic Verses and Their Explanation:

Surah Al-Fatiha (1:5):

English: “It is You we worship and You we ask for help.” [17]

Urdu: “ہم تیری ہی عبادت کرتے ہیں اور تجھ ہی سے مدد مانگتے ہیں۔” [17]

Explanation: This verse, recited multiple times in every prayer, establishes the exclusive nature of worship and seeking help from Allah. The repetition of “You” (Iyyaka) before “we worship” and “we ask for help” emphasizes exclusivity. It means that all forms of devotion and reliance are directed solely to Allah, and no other entity shares in this right. This verse is a concise summary of Tawheed al-Uluhiyyah, serving as a constant reminder of the believer’s direct relationship with their Creator, without any intermediaries in worship [17, 95].
Surah Az-Zumar (39:3):

English: “Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], ‘We only worship them that they may bring us nearer to Allah in position.’ Indeed, Allah will judge between them concerning that over which they disagree. Indeed, Allah does not guide he who is a liar and [habitually] ungrateful.” [18]

Urdu: “خبردار! خالص عبادت اللہ ہی کے لیے ہے۔ اور جن لوگوں نے اس کے سوا اور کارساز بنا رکھے ہیں، (وہ کہتے ہیں کہ) ہم تو ان کی عبادت صرف اس لیے کرتے ہیں کہ وہ ہمیں اللہ کے قریب کر دیں۔ بے شک اللہ ان کے درمیان ان باتوں کا فیصلہ کر دے گا جن میں وہ اختلاف کرتے ہیں۔ یقیناً اللہ اس کو ہدایت نہیں دیتا جو جھوٹا اور ناشکرا ہو۔” [18]

Explanation: This verse directly addresses the false justification often used by polytheists for their idolatry: that they worship intermediaries to draw closer to Allah. The Quran unequivocally rejects this, stating that pure religion (Al-Din al-Khalis) is exclusively for Allah. It clarifies that any act of worship directed to others, even with the intention of seeking proximity to Allah, constitutes Shirk and is a grave falsehood. This verse is a strong condemnation of intercession through worship of created beings, emphasizing that true proximity to Allah is achieved through sincere devotion to Him alone, not through intermediaries who are themselves creations [18, 96].
Surah Al-An’am (6:162-163):

English: “Say, ‘Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims.'” [97]

Urdu: “کہو، ‘بے شک میری نماز، میری قربانی، میری زندگی اور میری موت اللہ ہی کے لیے ہے، جو تمام جہانوں کا رب ہے۔ اس کا کوئی شریک نہیں۔ اور مجھے اسی کا حکم دیا گیا ہے، اور میں سب سے پہلا مسلمان ہوں۔'” [97]

Explanation: This declaration, often recited by Muslims, encapsulates the comprehensive nature of Tawheed al-Uluhiyyah. It states that every aspect of a believer’s life, from their most intimate acts of worship to their very existence and demise, is dedicated solely to Allah. This leaves no room for associating partners with Him in any domain of life, affirming complete submission and devotion. It is a powerful statement of commitment to pure monotheism, where one’s entire being is consecrated to the One God [97, 105].
Surah Al-Kahf (18:110):

English: “Say, ‘I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord – let him do righteous work and not associate anyone with the worship of his Lord.'” [106]

Urdu: “کہو، ‘میں تو بس تمہاری طرح کا ایک انسان ہوں، جس پر یہ وحی کی گئی ہے کہ تمہارا معبود ایک ہی معبود ہے۔ پس جو کوئی اپنے رب سے ملاقات کی امید رکھتا ہو، اسے چاہیے کہ نیک عمل کرے اور اپنے رب کی عبادت میں کسی کو شریک نہ ٹھہرائے۔'” [106]

Explanation: This verse clearly states the essence of the prophetic message: Tawheed. It emphasizes that the path to meeting Allah and earning His pleasure is through righteous deeds coupled with pure worship, free from any form of Shirk. It highlights the direct link between belief in Tawheed and ethical conduct, making it clear that true worship must be exclusive to Allah [106, 107].

Tawheed al-Asma wa al-Sifat (Oneness of Names and Attributes)

This aspect of Tawheed involves believing in all the Names and Attributes of Allah as mentioned in the Quran and authentic Sunnah, without distortion (tahreef), denial (ta’teel), delving into their modality (takyeef), or likening them to creation (tamtheel) [19]. It means affirming what Allah has affirmed for Himself and what His Prophet (SAW) has affirmed for Him, in a manner that befits His Majesty and Transcendence, without falling into anthropomorphism or negation. This delicate balance ensures a proper understanding of Allah’s perfection and uniqueness [108].

Key Quranic Verses and Their Explanation:

Surah Al-A’raf (7:180):

English: “And to Allah belong the best names, so invoke Him by them. And leave [the company of] those who practice deviation concerning His names. They will be recompensed for what they have been doing.” [20]

Urdu: “اور اللہ ہی کے لیے اچھے نام ہیں، سو تم اسے انہی ناموں سے پکارو۔ اور ان لوگوں کو چھوڑ دو جو اس کے ناموں میں کجی اختیار کرتے ہیں۔ انہیں عنقریب ان کے کیے کی سزا ملے گی۔” [20]

Explanation: This verse highlights the importance of invoking Allah by His beautiful names (Al-Asma al-Husna) and acknowledging His perfect attributes. It also warns against “deviation” (ilhad) concerning His names, which includes misinterpreting them, denying them, or attributing them to created beings in a manner that implies partnership with Allah. This emphasizes the sanctity and uniqueness of Allah’s names and attributes, and the importance of adhering to the Quranic and Prophetic descriptions without innovation [20, 98].
Surah Al-Hashr (59:24):

English: “He is Allah, the Creator, the Inventor, the Fashioner; to Him belong the best names. Whatever is in the heavens and earth is exalting Him. And He is the Exalted in Might, the Wise.” [21]

Urdu: “وہی اللہ ہے، پیدا کرنے والا، ایجاد کرنے والا، صورت بنانے والا۔ اسی کے لیے بہترین نام ہیں۔ جو کچھ آسمانوں اور زمین میں ہے، سب اس کی تسبیح کرتا ہے۔ اور وہی زبردست، حکمت والا ہے۔” [21]

Explanation: This verse presents a series of Allah’s attributes related to creation (Al-Khaliq, Al-Bari, Al-Musawwir) and then reaffirms that to Him belong the best names. It concludes by stating that everything in the heavens and earth glorifies Him, and He is the All-Mighty, the All-Wise. This reinforces the idea that Allah’s attributes are perfect and manifest throughout His creation, yet He remains transcendent and incomparable. The glorification of all creation further emphasizes His unique status and the universal recognition of His attributes [21, 99].
Surah Taha (20:8):

English: “Allah – there is no deity except Him. To Him belong the best names.” [100]

Urdu: “اللہ – اس کے سوا کوئی معبود نہیں۔ اسی کے لیے بہترین نام ہیں۔” [100]

Explanation: This concise verse directly links the declaration of Tawheed (La ilaha illa Huwa) with the affirmation of Allah’s beautiful names. It implies that understanding and invoking Allah through His perfect names is an integral part of recognizing and worshipping the One True God. The names are not mere labels but convey profound meanings about His essence and actions, guiding believers in their understanding and interaction with the Divine [100].
Surah Al-Ikhlas (112:4):

English: “Nor is there to Him any equivalent.” [4]

Urdu: “اور نہ کوئی اس کا ہمسر ہے۔” [4]

Explanation: While already discussed in detail, this verse is a powerful summary of Tawheed al-Asma wa al-Sifat. It explicitly denies any equivalent to Allah, meaning no one shares His attributes in their perfection or uniqueness. This prevents any comparison of Allah’s attributes to those of creation, ensuring His absolute transcendence [4, 88].

The concept of Tawheed al-Asma wa al-Sifat safeguards against both anthropomorphism (attributing human qualities to God) and negation of divine attributes. It teaches believers to affirm Allah’s attributes as they are revealed, without attempting to limit or compare them to human understanding, thereby maintaining His absolute transcendence and perfection. This balanced approach is crucial for a sound Islamic creed [109].

References (continued):

[101] Sayyid Muhammad Baqir al-Sadr, Our Philosophy. [102] Quran 67:1. (https://quran.com/67/1) [103] Tafsir al-Jalalayn, commentary on Surah Al-Mulk. [104] Quran 51:56. [105] Al-Tabataba’i, Al-Mizan fi Tafsir al-Quran, commentary on Surah Al-An’am. [106] Quran 18:110. (https://quran.com/18/110) [107] Tafsir Ibn Kathir, commentary on Surah Al-Kahf. [108] Ibn Uthaymeen, Sharh al-Aqeedah al-Wasitiyyah. [109] Al-Ghazali, Al-Iqtisad fi al-I’tiqad.

3. Tawheed in Hadith-e-Nabvi (SAW)

The teachings of Prophet Muhammad (SAW), as preserved in the Hadith, serve as the practical exposition and further clarification of the Quranic concept of Tawheed. The Prophet (SAW) not only preached Tawheed but also exemplified it in every aspect of his life, providing a living model for humanity. His sayings and actions meticulously detail the implications of believing in the Oneness of Allah, guiding Muslims on how to embody this belief in their daily lives.

Prophet Muhammad’s (SAW) Teachings on Tawheed

The Prophet (SAW) consistently emphasized that the core message of his prophethood, and indeed of all prophets before him, was the call to Tawheed. He clarified its various dimensions and warned against any form of Shirk.

The Hadith of Mu’adh ibn Jabal

One of the most profound narrations illustrating the essence of Tawheed is the Hadith of Mu’adh ibn Jabal. The Prophet (SAW) asked Mu’adh:

English Translation:

“O Mu’adh! Do you know what Allah’s Right upon His slaves is?” I said, “Allah and His Apostle know best.” The Prophet (SAW) said, “To worship Him and to not associate anything with Him.” [22]

Urdu Translation:

“اے معاذ! کیا تم جانتے ہو کہ اللہ کا اپنے بندوں پر کیا حق ہے؟” میں نے عرض کیا، “اللہ اور اس کا رسول بہتر جانتے ہیں۔” نبی اکرم (صلی اللہ علیہ وسلم) نے فرمایا، “یہ کہ وہ اس کی عبادت کریں اور اس کے ساتھ کسی کو شریک نہ ٹھہرائیں۔” [22]

Explanation:

This Hadith succinctly defines the fundamental right of Allah upon His creation: exclusive worship free from any form of association (Shirk). It underscores that the primary purpose of human existence is to recognize and worship the One God. This right is absolute and takes precedence over all other rights and obligations.

The Hadith of Gabriel (Jibreel)

This comprehensive Hadith, narrated by Umar ibn al-Khattab, details the pillars of Islam and Iman. When asked about Iman, the Prophet (SAW) replied:

English Translation:

“(Iman is) to believe in Allah, His angels, His books, His messengers, and the Last Day, and to believe in Divine Preordainment (Qadar), both the good and the bad.” [23]

Urdu Translation:

“(ایمان یہ ہے کہ) تم اللہ پر، اس کے فرشتوں پر، اس کی کتابوں پر، اس کے رسولوں پر، اور یوم آخرت پر ایمان لاؤ، اور اچھی اور بری تقدیر پر ایمان لاؤ۔” [23]

Explanation:

The very first component of Iman mentioned is belief in Allah, which inherently encompasses Tawheed. This belief is not merely intellectual assent but a profound conviction that shapes one’s entire worldview and actions. It implies acknowledging Allah’s sole existence, His unique attributes, and His exclusive right to worship, thereby integrating Tawheed into the very fabric of faith.

Emphasis on “La ilaha illa Allah” (There is no god but Allah)

Throughout his prophethood, the Prophet (SAW) consistently called people to the declaration of “La ilaha illa Allah,” which is the core statement of Tawheed. This declaration is the first pillar of Islam and the key to entering the faith.

English Translation:

“Whoever says ‘La ilaha illa Allah’ and dies upon it will enter Paradise.” [24]

Urdu Translation:

“جس نے ‘لا الہ الا اللہ’ کہا اور اسی پر فوت ہوا، وہ جنت میں داخل ہوگا۔” [24]

Explanation:

This Hadith highlights the immense significance of this declaration. It is not just a verbal utterance but a profound commitment to the absolute Oneness of Allah, rejecting all forms of idolatry and polytheism. Dying upon this belief signifies a life lived in accordance with Tawheed.

Warning Against Shirk

The Prophet (SAW) vehemently warned against Shirk, considering it the gravest sin that nullifies all good deeds and leads to eternal damnation. He clarified various subtle forms of Shirk to protect his followers from falling into them.

English Translation:

“The greatest sins are to associate partners with Allah, to be undutiful to one’s parents, to kill a soul which Allah has forbidden to kill, and to bear false witness.” [25]

Urdu Translation:

“سب سے بڑے گناہ اللہ کے ساتھ شریک ٹھہرانا، والدین کی نافرمانی کرنا، کسی ایسی جان کو قتل کرنا جسے اللہ نے حرام کیا ہے، اور جھوٹی گواہی دینا ہیں۔” [25]

Explanation:

This Hadith places Shirk at the top of the list of major sins, underscoring its severity. It serves as a constant reminder for Muslims to guard their Tawheed diligently and avoid any act that might compromise their belief in the absolute Oneness of Allah.

Practical Manifestations of Tawheed in the Sunnah

The Sunnah (the practice and teachings of the Prophet SAW) provides numerous examples of how Tawheed is to be practically implemented in a Muslim’s life, influencing their prayers, supplications, reliance on Allah, and overall conduct.

Prayer (Salah)

Salah, the ritual prayer, is a direct manifestation of Tawheed al-Uluhiyyah. Every aspect of Salah, from the intention to the final salutations, is directed solely towards Allah.

English Translation:

The Prophet (SAW) said, “The key to Paradise is Salah, and the key to Salah is purification.” [26]

Urdu Translation:

نبی اکرم (صلی اللہ علیہ وسلم) نے فرمایا، “جنت کی کنجی نماز ہے، اور نماز کی کنجی طہارت ہے۔” [26]

Explanation:

Salah is a direct act of worship and submission to Allah alone. The focus on the Qibla (direction of Kaaba), the recitation of Quranic verses, and the physical postures all symbolize complete devotion to the One God. The opening of every prayer, “Allahu Akbar” (Allah is the Greatest), reinforces the transcendence and supremacy of Allah.

Supplication (Du’a)

Du’a is the act of calling upon Allah, and it is considered the essence of worship. The Prophet (SAW) taught his followers to supplicate directly to Allah, without any intermediaries.

English Translation:

The Prophet (SAW) said, “Du’a is worship.” [27]

Urdu Translation:

نبی اکرم (صلی اللہ علیہ وسلم) نے فرمایا، “دعا عبادت ہے۔” [27]

Explanation:

This Hadith emphasizes that Du’a is an act of worship, and therefore, it must be directed solely to Allah. Seeking help or making requests from anyone other than Allah, believing they possess independent power, contradicts Tawheed al-Uluhiyyah. The Prophet (SAW) himself would raise his hands in supplication, demonstrating complete reliance on Allah.

Reliance on Allah (Tawakkul)

Tawakkul, or complete reliance and trust in Allah, is a profound manifestation of Tawheed al-Rububiyyah. It means believing that Allah is the ultimate provider and controller of all affairs.

English Translation:

The Prophet (SAW) said, “If you were to rely upon Allah with true reliance, He would provide for you just as He provides for the birds; they go out in the morning with empty stomachs and return in the evening with full stomachs.” [28]

Urdu Translation:

نبی اکرم (صلی اللہ علیہ وسلم) نے فرمایا، “اگر تم اللہ پر ایسا توکل کرو جیسا توکل کرنے کا حق ہے، تو وہ تمہیں ایسے رزق دے گا جیسے پرندوں کو دیتا ہے؛ وہ صبح بھوکے نکلتے ہیں اور شام کو پیٹ بھر کر واپس آتے ہیں۔” [28]

Explanation:

This Hadith beautifully illustrates the concept of Tawakkul. It encourages Muslims to exert effort but to place their ultimate trust and reliance on Allah for the outcome. This deep trust stems from the belief in Allah’s absolute power, wisdom, and benevolence, which are all aspects of Tawheed.

Prophetic Letters and Treaties

The Prophet (SAW) often began his letters to kings, rulers, and tribes with the call to Tawheed, inviting them to embrace Islam by testifying to the Oneness of Allah.

English Translation (excerpt from a letter to Heraclius, the Byzantine Emperor):

“In the name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the slave of Allah and His Messenger, to Heraclius, the ruler of Byzantines. Peace be upon him who follows the right path. I invite you to Islam. Embrace Islam and you will be safe. Embrace Islam and Allah will give you a double reward. But if you reject this invitation, you will be responsible for the sins of all the peasants (i.e., your people).” [29]

Urdu Translation (excerpt):

“بسم اللہ الرحمن الرحیم۔ اللہ کے بندے اور اس کے رسول محمد کی طرف سے ہرقل، روم کے بادشاہ کو۔ اس پر سلامتی ہو جو ہدایت کی پیروی کرے۔ میں تمہیں اسلام کی دعوت دیتا ہوں۔ اسلام قبول کرو، تم محفوظ رہو گے۔ اسلام قبول کرو، اللہ تمہیں دوہرا اجر دے گا۔ لیکن اگر تم اس دعوت کو رد کرو گے، تو تم اپنے تمام رعایا کے گناہوں کے ذمہ دار ہو گے۔” [29]

Explanation:

These letters demonstrate the Prophet’s unwavering commitment to spreading the message of Tawheed as the core of Islam. The invitation to Islam always began with the fundamental principle of submitting to the One God, highlighting its universal importance.

References (continued):

[22] Sahih Bukhari, Book 56, Hadith 2816. (https://sunnah.com/bukhari:2816) [23] Sahih Muslim, Book 1, Hadith 1. (https://sunnah.com/muslim:1a) [24] Sahih Muslim, Book 1, Hadith 43. (https://sunnah.com/muslim:43a) [25] Sahih Bukhari, Book 81, Hadith 6871. (https://sunnah.com/bukhari:6871) [26] Sunan Abi Dawud, Book 2, Hadith 498. (https://sunnah.com/abudawud:498) [27] Sunan Abi Dawud, Book 8, Hadith 1479. (https://sunnah.com/abudawud:1479) [28] Jami` at-Tirmidhi, Book 37, Hadith 2344. (https://sunnah.com/tirmidhi:2344) [29] Sahih Bukhari, Book 1, Hadith 7. (https://sunnah.com/bukhari:7)

4. Tawheed in the Teachings of Aims Masoomeen (A.S.)

The Aims Masoomeen (A.S.) – the infallible Imams from the progeny of Prophet Muhammad (SAW) – played a crucial role in preserving, explaining, and elaborating upon the concept of Tawheed. Their teachings, found in sermons, supplications, and narrations, offer profound insights into the nature of Allah, His attributes, and the implications of His Oneness. They meticulously guarded against deviations, whether anthropomorphism (likening God to creation) or negation of His attributes, providing a nuanced understanding of Divine Unity.

Imam Ali (A.S.) and Nahj al-Balagha

Imam Ali ibn Abi Talib (A.S.), the first Imam, is renowned for his eloquent sermons, letters, and sayings compiled in Nahj al-Balagha (The Peak of Eloquence). This monumental work is a treasure trove of Islamic wisdom, with a significant portion dedicated to the exposition of Tawheed. Imam Ali (A.S.) delves into the philosophical and theological dimensions of Allah’s Oneness, emphasizing His transcendence and absolute uniqueness.

Sermon 1: The Perfection of Tawheed

In his very first sermon, Imam Ali (A.S.) lays down a profound understanding of Tawheed, stating:

English Translation:

“The foremost in religion is the acknowledgement of Him, the perfection of acknowledging Him is to testify Him, the perfection of testifying Him is to believe in His Oneness, the perfection of believing in His Oneness is to regard Him Pure, and the perfection of His purity is to deny Him attributes, because every attribute is a proof that it is different from that to which it is attributed and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him. Whoever said: ‘In what is He?’, held that He is contained; and whoever said: ‘On what is He?’, held He is not on something else.” [30]

Urdu Translation:

“دین کی ابتداء اس کی معرفت ہے، اور اس کی معرفت کی تکمیل اس کی تصدیق ہے، اور اس کی تصدیق کی تکمیل اس کی توحید پر ایمان لانا ہے، اور اس کی توحید پر ایمان لانے کی تکمیل اس کو پاکیزہ سمجھنا ہے، اور اس کی پاکیزگی کی تکمیل اس سے صفات کی نفی کرنا ہے، کیونکہ ہر صفت اس بات کا ثبوت ہے کہ وہ اس سے مختلف ہے جس کی صفت بیان کی گئی ہے، اور ہر وہ چیز جس کی صفت بیان کی گئی ہے وہ صفت سے مختلف ہے۔ پس جس نے اللہ سبحانہ و تعالیٰ کی صفت بیان کی تو اس نے اسے کسی کے مشابہ قرار دیا، اور جس نے اسے کسی کے مشابہ قرار دیا تو اس نے اسے دو سمجھا؛ اور جس نے اسے دو سمجھا تو اس نے اس کے لیے اجزاء تسلیم کیے؛ اور جس نے اس کے لیے اجزاء تسلیم کیے تو اس نے اسے غلط سمجھا؛ اور جس نے اسے غلط سمجھا تو اس نے اس کی طرف اشارہ کیا؛ اور جس نے اس کی طرف اشارہ کیا تو اس نے اس کے لیے حد بندی تسلیم کی؛ اور جس نے اس کے لیے حد بندی تسلیم کی تو اس نے اسے شمار کیا۔ جس نے کہا: ‘وہ کس میں ہے؟’ تو اس نے یہ سمجھا کہ وہ کسی چیز میں سما ہوا ہے؛ اور جس نے کہا: ‘وہ کس پر ہے؟’ تو اس نے یہ سمجھا کہ وہ کسی اور چیز پر نہیں ہے۔” [30]

Explanation:

Imam Ali (A.S.) presents a highly sophisticated understanding of Tawheed, emphasizing Allah’s absolute transcendence and freedom from any limitations or comparisons. He argues that attributing distinct qualities to Allah, separate from His essence, would imply multiplicity and division within His Being, which contradicts His absolute Oneness. This philosophical approach safeguards against anthropomorphism and provides a profound insight into the purity of Divine Unity. It highlights that Allah’s attributes are identical with His essence, not separate entities.

Sermon 186: The Uniqueness of Allah

In another profound sermon, Imam Ali (A.S.) further elaborates on the uniqueness of Allah, stating that He is not a “one” that can be numbered or quantified:

English Translation:

“He is One, not in the sense of number, but in the sense that He has no partner. He is the Creator, not in the sense of movement or instrument. He is the Seer, not with an eye. He is the Hearer, not with an ear. He is the Knower, not with a mind. He is the Powerful, not with a limb. He is the Living, not with a heart. He is the Speaker, not with a tongue. He is the Truth, not with a body. He is the Eternal, not with a beginning. He is the Last, not with an end.” [31]

Urdu Translation:

“وہ ایک ہے، عدد کے معنی میں نہیں، بلکہ اس معنی میں کہ اس کا کوئی شریک نہیں۔ وہ خالق ہے، حرکت یا آلے کے معنی میں نہیں۔ وہ دیکھنے والا ہے، آنکھ کے ساتھ نہیں۔ وہ سننے والا ہے، کان کے ساتھ نہیں۔ وہ جاننے والا ہے، دماغ کے ساتھ نہیں۔ وہ طاقتور ہے، کسی عضو کے ساتھ نہیں۔ وہ زندہ ہے، دل کے ساتھ نہیں۔ وہ کلام کرنے والا ہے، زبان کے ساتھ نہیں۔ وہ حق ہے، جسم کے ساتھ نہیں۔ وہ اول ہے، ابتداء کے ساتھ نہیں۔ وہ آخر ہے، انتہا کے ساتھ نہیں۔” [31]

Explanation:

This sermon emphasizes Allah’s absolute incomparability and transcendence. Imam Ali (A.S.) systematically negates any human-like attributes or limitations from Allah, asserting that His perfections are inherent to His essence and not dependent on physical organs or temporal existence. This teaching is crucial for understanding Tawheed al-Asma wa al-Sifat, ensuring that while we affirm Allah’s attributes, we do so without likening them to creation.

Imam Ja’far al-Sadiq (A.S.) and Hadith al-Mufaddal

Imam Ja’far al-Sadiq (A.S.), the sixth Imam, delivered extensive teachings on Tawheed, particularly through his discourse with his companion Mufaddal ibn Umar, known as Hadith al-Mufaddal or Tawheed al-Mufaddal. In this profound work, the Imam refutes atheism and polytheism by presenting detailed arguments for the existence and Oneness of Allah through the intricate design of creation.

Argument from Design and Refutation of Atheism

Imam Sadiq (A.S.) guides Mufaddal through a meticulous observation of the human body, the animal kingdom, and the natural world, demonstrating the purposeful design and wisdom inherent in creation. He argues that such intricate order and harmony cannot be the result of chance or accident, but rather point to a single, all-Wise, and all-Powerful Creator.

English Translation (summary of key arguments):

Imam Sadiq (A.S.) explains that the human body, with its complex systems and organs, each perfectly adapted for its function, is undeniable proof of a Designer. He highlights the precision in the formation of bones, muscles, nerves, and senses, and how they all work in perfect synergy. Similarly, he points to the diversity and adaptation of animals, the cycles of nature, and the celestial bodies as evidence of a meticulous Creator. He challenges the atheists, stating that their denial stems from a lack of contemplation and an inability to grasp the profound wisdom underlying creation. [32]

Urdu Translation (خلاصہ اہم دلائل):

امام صادق (ع) نے وضاحت فرمائی کہ انسانی جسم، اپنے پیچیدہ نظاموں اور اعضاء کے ساتھ، جن میں سے ہر ایک اپنے فعل کے لیے مکمل طور پر موزوں ہے، ایک ڈیزائنر کا ناقابل تردید ثبوت ہے۔ آپ نے ہڈیوں، پٹھوں، اعصاب اور حواس کی تشکیل میں درستگی کو اجاگر کیا، اور یہ کہ وہ سب کس طرح کامل ہم آہنگی میں کام کرتے ہیں۔ اسی طرح، آپ نے جانوروں کے تنوع اور موافقت، فطرت کے چکروں، اور آسمانی اجسام کی طرف اشارہ کیا جو ایک باریک بین خالق کے ثبوت ہیں۔ آپ نے ملحدین کو چیلنج کیا، یہ کہتے ہوئے کہ ان کا انکار غور و فکر کی کمی اور تخلیق کے پیچھے موجود گہری حکمت کو سمجھنے میں ناکامی کی وجہ سے ہے۔ [32]

Explanation:

Through the Hadith al-Mufaddal, Imam Sadiq (A.S.) provides a rational and empirical basis for Tawheed. He encourages deep reflection on the natural world as a means to recognize the Creator. This approach is particularly effective in refuting materialistic and atheistic philosophies by demonstrating that the universe is not a product of random chance but a meticulously designed system, indicative of a Single, Intelligent Designer. This directly supports Tawheed al-Rububiyyah and Tawheed al-Asma wa al-Sifat by showcasing Allah’s power, wisdom, and knowledge through His creation.

Other Masoomeen (A.S.) on Tawheed

The other Aims Masoomeen (A.S.) also consistently upheld and expounded upon the principles of Tawheed in their teachings and supplications.

Imam Sajjad (A.S.) and Sahifa Sajjadia

Imam Ali ibn al-Husayn (A.S.), known as Imam Sajjad, conveyed profound theological concepts through his supplications, compiled in Sahifa Sajjadia (The Psalms of Islam). These supplications are not merely prayers but also rich sources of Islamic doctrine, particularly on Tawheed.

English Translation (from Supplication 1):

“Praise belongs to God, the First, without before Him any first, and the Last, without after Him any last. He is the One who has no partner, and the Single who has no peer. He is the Eternal, who has no end. He is the Self-Subsisting, who has no need. He is the Just, who does not oppress. He is the Wise, who does not err.” [33]

Urdu Translation (دعا ۱ سے):

“تمام تعریفیں اللہ کے لیے ہیں، جو اول ہے، اس سے پہلے کوئی اول نہیں، اور آخر ہے، اس کے بعد کوئی آخر نہیں۔ وہ یکتا ہے، اس کا کوئی شریک نہیں، اور اکیلا ہے، اس کا کوئی ہمسر نہیں۔ وہ ہمیشہ رہنے والا ہے، جس کا کوئی اختتام نہیں۔ وہ خود قائم ہے، جسے کسی کی ضرورت نہیں۔ وہ عادل ہے، جو ظلم نہیں کرتا۔ وہ حکیم ہے، جو غلطی نہیں کرتا۔” [33]

Explanation:

Imam Sajjad (A.S.) articulates Tawheed through the affirmation of Allah’s unique attributes, emphasizing His absolute beginninglessness and endlessness, His self-sufficiency, justice, and wisdom. These supplications serve as a means for believers to connect with Allah while simultaneously deepening their understanding of His Oneness and perfect qualities.

Imam Musa al-Kadhim (A.S.)

Imam Musa al-Kadhim (A.S.), the seventh Imam, also provided guidance on Tawheed, often in response to questions from his companions. He emphasized the importance of recognizing Allah through His creation and avoiding anthropomorphic interpretations.

English Translation (excerpt from a narration):

“Allah is too exalted to be described by human attributes. He is not seen by eyes, nor comprehended by minds. He is the Creator of all things, not created. He is the Fashioner of forms, not formed. He is the One, the Unique, the Self-Sufficient.” [34]

Urdu Translation (ایک روایت سے):

“اللہ اس سے کہیں بلند ہے کہ اسے انسانی صفات سے بیان کیا جائے۔ اسے آنکھیں نہیں دیکھ سکتیں، نہ عقلیں اسے سمجھ سکتی ہیں۔ وہ تمام چیزوں کا خالق ہے، خود مخلوق نہیں۔ وہ صورتوں کو بنانے والا ہے، خود صورت نہیں رکھتا۔ وہ یکتا ہے، بے مثال ہے، بے نیاز ہے۔” [34]

Explanation:

This narration from Imam Musa al-Kadhim (A.S.) reinforces the concept of Allah’s transcendence (Tanzih) and His absolute difference from creation. It warns against attempting to confine Allah within human perceptions or limitations, further solidifying the pure concept of Tawheed.

References (continued):

[30] Nahj al-Balagha, Sermon 1. (https://al-islam.org/nahjul-balagha-part-1-sermons/sermon-1-praise-due-allah-whose-worth-cannot-be-described) [31] Nahj al-Balagha, Sermon 186. (https://al-islam.org/nahjul-balagha-part-1-sermons/sermon-186-praise-due-allah-who-has-no-partner) [32] Tawheed al-Mufaddal, First Session. (https://al-islam.org/tradition-mufaddal/first-session-human-being-his-organs-and-functions-his-powers-and-faculties) [33] Sahifa Sajjadia, Supplication 1. (https://al-islam.org/sahifa-sajjadiya-imam-zayn-al-abidin/supplication-1-praise-god) [34] Usul al-Kafi, Vol. 1, Kitab al-Tawheed, Hadith 1. (https://www.al-islam.org/al-kafi-vol-1-usul-al-kafi-part-1-muhammad-ibn-yaqub-al-kulayni/chapter-1-book-knowledge-and-ignorance#hadith-1)

5. Philosophical and Theological Dimensions of Tawheed

The concept of Tawheed, while seemingly straightforward, carries profound philosophical and theological implications that have been extensively explored by Islamic scholars and philosophers throughout history. It is not merely a numerical oneness but a unique, absolute, and transcendent unity that shapes the entire Islamic worldview.

The Nature of God’s Oneness: Beyond Numeration

One of the most critical philosophical distinctions in understanding Tawheed is that Allah’s oneness is not a numerical oneness (Wahid Adadi) but an absolute, unique oneness (Wahid Ahad). If Allah were numerically one, it would imply the possibility of a second, a third, and so on, which contradicts His absolute uniqueness and self-sufficiency. Imam Ali (A.S.) eloquently articulated this in Nahj al-Balagha:

English Translation (from Sermon 186):

“He is One, not in the sense of number, but in the sense that He has no partner.” [31]

Urdu Translation (خطبہ ۱۸۶ سے):

“وہ ایک ہے، عدد کے معنی میں نہیں، بلکہ اس معنی میں کہ اس کا کوئی شریک نہیں۔” [31]

Explanation:

This distinction is vital because a numerical one is divisible and can be part of a larger set. Allah, however, is indivisible and stands alone in His essence, attributes, and actions. His oneness signifies His absolute uniqueness, meaning there is nothing like Him, no equal, no partner, and no rival. This concept elevates Allah beyond human comprehension of quantity and multiplicity, affirming His transcendence (Tanzih) from all creation. He is the ultimate reality, the necessary existent, whose existence is inherent and not dependent on anything else [35].

Furthermore, the oneness of Allah implies His simplicity, meaning He is not composed of parts. If He were composed of parts, He would be dependent on those parts, which would contradict His absolute self-sufficiency (As-Samad). This philosophical understanding reinforces the Quranic declaration in Surah Al-Ikhlas: “He neither begets nor is born, Nor is there to Him any equivalent” [36].

Divine Justice and Tawheed

The concept of Divine Justice (Adl) is intricately linked with Tawheed, particularly in Shia theology, where it is considered one of the fundamental principles of faith. The belief in Allah’s absolute justice stems directly from His perfect Oneness and attributes. A just God cannot be unjust, as injustice would imply a deficiency or imperfection, which is incompatible with the absolute perfection of Allah.

Key Quranic Verses:

Surah An-Nisa (4:40):

English: “Indeed, Allah does not do injustice, [even] as much as a [weight of] atom; and if there is a good deed, He multiplies it and gives from Himself a great reward.” [37]

Urdu: “بے شک اللہ ذرہ برابر بھی ظلم نہیں کرتا، اور اگر کوئی نیکی ہو تو اسے بڑھا دیتا ہے اور اپنی طرف سے بڑا اجر دیتا ہے۔” [37]
Surah Al-Kahf (18:49):

English: “…And your Lord does injustice to no one.” [38]

Urdu: “…اور تمہارا رب کسی پر ظلم نہیں کرتا۔” [38]

Explanation:

These verses unequivocally affirm Allah’s absolute justice. The belief in Divine Justice assures believers that all events, whether seemingly good or bad, occur within a framework of ultimate fairness and wisdom. It implies that Allah will hold every individual accountable for their actions and will reward or punish them justly. This understanding motivates believers to strive for righteousness and avoid wrongdoing, knowing that their deeds will be fairly judged.

From a philosophical perspective, if there were multiple gods, or if God were not absolutely One, there could be conflicting wills or standards of justice, leading to chaos and inconsistency in the universe. The absolute Oneness of Allah guarantees a single, perfect standard of justice that governs all creation. This justice is not merely punitive but also encompasses His mercy, wisdom, and benevolence, ensuring that His decrees are always ultimately for the best, even if their wisdom is not immediately apparent to human beings [39].

The Aims Masoomeen (A.S.) consistently emphasized Divine Justice as an integral part of Tawheed. They taught that Allah is far removed from any form of oppression or arbitrariness, and that His actions are always based on wisdom and justice. This understanding provides comfort and reassurance to believers, fostering a deep sense of trust and reliance on Allah’s perfect governance of the universe.

References (continued):

[35] Sayyid Muhammad Husayn Tabataba’i, Al-Mizan fi Tafsir al-Quran. [36] Quran 112:3-4. (https://quran.com/112/3-4) [37] Quran 4:40. (https://quran.com/4/40) [38] Quran 18:49. (https://quran.com/18/49) [39] Murtadha Mutahhari, Adl-e Ilahi (Divine Justice).

6. Impact of Tawheed on Muslim Life

The belief in Tawheed is not merely an abstract theological concept; it is a dynamic and transformative principle that profoundly impacts every facet of a Muslim’s life. It shapes their worldview, ethical framework, social interactions, political aspirations, and personal spiritual journey. The recognition of Allah’s absolute Oneness instills a unique sense of purpose, dignity, and responsibility in the believer.

Ethical and Moral Implications

Tawheed serves as the ultimate source of all ethical and moral values in Islam. When a Muslim truly believes that there is only one God, who is All-Just, All-Wise, and All-Merciful, it naturally leads to a life guided by these divine attributes.

Consciousness of God (Taqwa): The constant awareness of Allah’s presence and His absolute knowledge of all actions, thoughts, and intentions fosters a deep sense of accountability. This Taqwa (God-consciousness) is the foundation of all moral behavior, prompting individuals to uphold justice, honesty, and compassion, even in the absence of external supervision [40].

English: “Indeed, the most noble of you in the sight of Allah is the most righteous of you.” (Quran 49:13) [41]

Urdu: “بے شک اللہ کے نزدیک تم میں سب سے زیادہ عزت والا وہ ہے جو تم میں سب سے زیادہ پرہیزگار ہے۔” (قرآن ۴۹:۱۳) [41]
Freedom from Servitude: Tawheed liberates the human spirit from servitude to anything other than Allah. It frees individuals from the fear of creation, the pursuit of worldly desires as ultimate goals, and the worship of idols, power, or wealth. This liberation instills true dignity and self-respect, as the believer recognizes that their ultimate allegiance is to the Creator alone [42].
Universal Brotherhood: The belief in one God who is the Creator and Sustainer of all humanity fosters a sense of universal brotherhood and equality. All human beings are seen as creatures of the same God, regardless of their race, ethnicity, or social status. This promotes justice, compassion, and mutual respect among people [43].

English: “O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.” (Quran 49:13) [41]

Urdu: “اے لوگو! ہم نے تمہیں ایک مرد اور ایک عورت سے پیدا کیا اور تمہیں قومیں اور قبیلے بنایا تاکہ تم ایک دوسرے کو پہچانو۔ بے شک اللہ کے نزدیک تم میں سب سے زیادہ عزت والا وہ ہے جو تم میں سب سے زیادہ پرہیزگار ہے۔ بے شک اللہ سب کچھ جاننے والا، باخبر ہے۔” (قرآن ۴۹:۱۳) [41]

Societal and Political Dimensions

Tawheed has profound implications for the organization of society and the principles of governance in Islam.

Divine Sovereignty: In a society governed by Tawheed, ultimate sovereignty belongs to Allah alone. Human laws and governance must therefore be in accordance with Divine Law (Sharia). This principle ensures that no human being or institution can claim absolute authority or legislate against the commands of God [44].
Justice and Equity: The belief in Allah’s absolute justice necessitates the establishment of justice and equity in society. Rulers are accountable to Allah for their governance, and all individuals are expected to uphold justice in their dealings. Corruption, oppression, and exploitation are vehemently condemned as they violate the principles of Divine Justice [45].

English: “Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice.” (Quran 4:58) [46]

Urdu: “بے شک اللہ تمہیں حکم دیتا ہے کہ امانتیں ان کے حقداروں کو ادا کرو، اور جب لوگوں کے درمیان فیصلہ کرو تو انصاف کے ساتھ فیصلہ کرو۔” (قرآن ۴:۵۸) [46]
Unity and Solidarity (Ummah): Tawheed fosters a strong sense of unity and solidarity among Muslims, forming the concept of the Ummah – a global community bound by common faith. This unity transcends geographical, ethnic, and linguistic barriers, encouraging mutual support and cooperation for the common good [47].

Psychological and Spiritual Benefits

The personal impact of Tawheed on an individual’s psychological and spiritual well-being is immense.

Inner Peace and Tranquility: Believing in one all-powerful, all-knowing, and all-merciful God brings immense inner peace and tranquility. The believer knows that they are never alone, that their affairs are in the hands of the best Disposer of affairs, and that ultimate success lies in pleasing Allah. This eliminates anxiety, despair, and fear of the unknown [48].

English: “Unquestionably, by the remembrance of Allah hearts are assured.” (Quran 13:28) [49]

Urdu: “خبردار! اللہ کے ذکر سے دلوں کو اطمینان حاصل ہوتا ہے۔” (قرآن ۱۳:۲۸) [49]
Purpose and Meaning in Life: Tawheed provides a clear purpose and meaning to life. Human existence is understood as a test and an opportunity to worship Allah and strive for His pleasure. This purpose gives direction and motivation, transforming mundane activities into acts of worship when performed with the right intention [50].
Patience and Perseverance (Sabr): The belief that everything happens by Allah’s will and wisdom cultivates patience and perseverance in the face of adversity. A believer understands that trials and tribulations are part of Allah’s plan, and enduring them with patience leads to immense reward [51].
Gratitude (Shukr): Recognizing Allah as the sole Giver of all blessings, both apparent and hidden, instills a deep sense of gratitude. This gratitude leads to contentment and appreciation for what one has, rather than constantly yearning for more [52].
Humility: Tawheed fosters humility by reminding the individual of their subservience to Allah and their dependence on Him. It removes arrogance and pride, as all power, knowledge, and greatness belong solely to Allah [53].

In essence, Tawheed transforms the individual from a scattered, self-centered being into a focused, God-centered one, whose life is dedicated to fulfilling the divine purpose. It is the source of strength, resilience, and unwavering faith that empowers Muslims to navigate the complexities of life with clarity and conviction.

References (continued):

[40] Quran 2:197, 3:102. [41] Quran 49:13. (https://quran.com/49/13) [42] Sayyid Abul A’la Maududi, Towards Understanding Islam. [43] Abdullah Yusuf Ali, The Holy Quran: Text, Translation and Commentary. [44] Sayyid Qutb, Milestones. [45] Quran 5:8, 4:135. [46] Quran 4:58. (https://quran.com/4/58) [47] Quran 3:103. [48] Ibn al-Qayyim, Madarij al-Salikin. [49] Quran 13:28. (https://quran.com/13/28) [50] Imam Ghazali, Ihya Ulum al-Din. [51] Quran 2:153, 3:200. [52] Quran 14:7. [53] Quran 31:18.

Deeper Implications of Tawheed al-Rububiyyah

Tawheed al-Rububiyyah is not merely an intellectual acknowledgment of a Creator; it has profound implications for a believer’s worldview and conduct. Recognizing Allah as the sole Lord means acknowledging His absolute authority and dominion over all creation. This implies:

Absolute Dependence on Allah: Since Allah is the sole Sustainer and Provider, all creation is utterly dependent on Him for their existence, sustenance, and well-being. This fosters a sense of humility and gratitude, as believers realize that every blessing comes from Him [54].

English: “O mankind, you are those in need of Allah, while Allah is the Free of need, the Praiseworthy.” (Quran 35:15) [55]

Urdu: “اے لوگو! تم اللہ کے محتاج ہو، اور اللہ بے نیاز، ہر تعریف کے لائق ہے۔” (قرآن ۳۵:۱۵) [55]
Rejection of False Lords: Acknowledging Allah as the only Rabb necessitates the rejection of any other entity claiming lordship or ultimate authority. This includes rejecting human rulers who legislate against divine law, or any ideology that seeks to replace Allah’s sovereignty [56].
Trust and Reliance (Tawakkul): As discussed earlier, Tawakkul is a direct outcome of Tawheed al-Rububiyyah. Knowing that Allah controls all affairs leads to a deep sense of trust in His plan and provision, reducing anxiety and fear of the future [57].

English: “And upon Allah let the believers rely.” (Quran 3:160) [58]

Urdu: “اور اللہ ہی پر مومنوں کو بھروسہ کرنا چاہیے۔” (قرآن ۳:۱۶۰) [58]

Deeper Implications of Tawheed al-Uluhiyyah

Tawheed al-Uluhiyyah is the practical manifestation of Tawheed al-Rububiyyah. It is the commitment to worship Allah alone, which has far-reaching consequences for a Muslim’s life:

Purity of Intention (Ikhlas): All acts of worship must be performed with sincere intention, solely for the pleasure of Allah, free from any show-off or desire for worldly praise. This purity of intention is the essence of Tawheed al-Uluhiyyah [59].

English: “And they were not commanded except to worship Allah, [being] sincerely obedient to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.” (Quran 98:5) [60]

Urdu: “اور انہیں اس کے سوا کوئی حکم نہیں دیا گیا تھا کہ وہ اللہ کی عبادت کریں، دین کو اس کے لیے خالص کرتے ہوئے، حق کی طرف مائل ہوتے ہوئے، اور نماز قائم کریں اور زکوٰۃ دیں۔ اور یہی سیدھا دین ہے۔” (قرآن ۹۸:۵) [60]
Rejection of Intermediaries in Worship: Tawheed al-Uluhiyyah strictly prohibits seeking intercession through saints, idols, or any created being by directing acts of worship towards them. While seeking help from living individuals in matters they are capable of is permissible, directing prayers, vows, or sacrifices to anyone other than Allah is Shirk [61].
Love and Fear of Allah Alone: The ultimate love, fear, and hope must be directed solely towards Allah. While love and respect for prophets, saints, and parents are encouraged, they must not reach the level of worship or supersede the love for Allah [62].

English: “But those who believe are stronger in love for Allah.” (Quran 2:165) [63]

Urdu: “اور جو ایمان والے ہیں وہ اللہ سے سب سے زیادہ محبت کرتے ہیں۔” (قرآن ۲:۱۶۵) [63]

Deeper Implications of Tawheed al-Asma wa al-Sifat

Understanding and affirming Allah’s Names and Attributes correctly is crucial for developing a proper conception of God and avoiding theological errors:

Avoiding Anthropomorphism (Tashbeeh): This aspect of Tawheed prevents believers from imagining Allah in human form or attributing human limitations to Him. Allah is beyond physical form, time, and space [64].

English: “There is nothing like unto Him, and He is the Hearing, the Seeing.” (Quran 42:11) [11]

Urdu: “اس جیسی کوئی چیز نہیں، اور وہ سننے والا، دیکھنے والا ہے۔” (قرآن ۴۲:۱۱) [11]
Avoiding Negation (Ta’teel): While avoiding anthropomorphism, it is equally important not to negate the attributes that Allah has affirmed for Himself in the Quran and Sunnah. For example, denying that Allah hears or sees would be a form of Ta’teel [65].
Understanding Divine Perfection: Reflecting on Allah’s beautiful names (Al-Asma al-Husna) and perfect attributes enhances a believer’s appreciation for His greatness, wisdom, power, and mercy. This leads to increased awe, love, and submission to Him [66].

English: “And to Allah belong the best names, so invoke Him by them.” (Quran 7:180) [20]

Urdu: “اور اللہ ہی کے لیے اچھے نام ہیں، سو تم اسے انہی ناموں سے پکارو۔” (قرآن ۷:۱۸۰) [20]

These three categories of Tawheed are interconnected and interdependent. A complete and sound belief in Tawheed requires affirming all three aspects without compromise. Neglecting any one of them can lead to various forms of Shirk or theological deviation.

References (continued):

[54] Quran 51:58. [55] Quran 35:15. (https://quran.com/35/15) [56] Quran 12:40. [57] Quran 65:3. [58] Quran 3:160. (https://quran.com/3/160) [59] Quran 39:2. [60] Quran 98:5. (https://quran.com/98/5) [61] Quran 10:18. [62] Quran 9:24. [63] Quran 2:165. (https://quran.com/2/165) [64] Quran 6:103. [65] Ibn Uthaymeen, Sharh Usul al-Iman. [66] Al-Ghazali, The Ninety-Nine Beautiful Names of God.

7. Historical Context and Defense of Tawheed Against Shirk

The message of Tawheed has been central to all divine revelations, yet humanity has repeatedly deviated from this pure monotheism, falling into various forms of polytheism (Shirk). The history of prophets is largely a narrative of their struggle to re-establish Tawheed and purify human worship from idolatry and false deities. Prophet Muhammad (SAW) and the Aims Masoomeen (A.S.) continued this struggle, providing clear guidance and intellectual arguments against Shirk in its diverse manifestations.

The Pre-Islamic Arabian Context

Before the advent of Islam, Arabian society was steeped in polytheism. The Kaaba, built by Prophet Abraham (A.S.) as a house of monotheistic worship, had been filled with idols. Each tribe had its own deities, and various forms of animism, astral worship, and ancestor veneration were prevalent [67].

English: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.” (Quran 4:48) [68]

Urdu: “بے شک اللہ اس بات کو نہیں بخشتا کہ اس کے ساتھ کسی کو شریک ٹھہرایا جائے، اور اس کے سوا جو کچھ ہے وہ جسے چاہے بخش دیتا ہے۔ اور جو اللہ کے ساتھ شریک ٹھہراتا ہے، اس نے یقیناً بہت بڑا گناہ گھڑا۔” (قرآن ۴:۴۸) [68]

Explanation:

The Prophet Muhammad (SAW) faced immense opposition when he called the people of Mecca to abandon their idols and worship Allah alone. His mission was to restore the pure Tawheed of Abraham, challenging the deeply entrenched polytheistic beliefs and practices. The Quranic verses revealed during this period often directly address the futility of idol worship and the logical inconsistencies of polytheism [69].

Types of Shirk and Their Refutation

Shirk, the opposite of Tawheed, can manifest in various forms, each of which was systematically refuted by the Quran, the Prophet (SAW), and the Aims Masoomeen (A.S.).

7.1. Shirk in Rububiyyah (Associating Partners in Lordship)

This form of Shirk involves believing that there is another creator, sustainer, or controller of the universe alongside Allah. While rare in its absolute form, it can manifest in believing that certain forces of nature, celestial bodies, or individuals have independent power to create, sustain, or govern [70].

Refutation: The Quran consistently asserts Allah as the sole Creator and Sustainer, challenging polytheists to present evidence for any other creator.

English: “Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?” (Quran 35:3) [71]

Urdu: “کیا اللہ کے سوا کوئی اور خالق ہے جو تمہیں آسمان اور زمین سے رزق دیتا ہے؟ اس کے سوا کوئی معبود نہیں، تو تم کہاں بہکے جا رہے ہو؟” (قرآن ۳۵:۳) [71]

7.2. Shirk in Uluhiyyah (Associating Partners in Worship)

This is the most common and dangerous form of Shirk, involving directing any act of worship – prayer, supplication, sacrifice, vows, seeking refuge, or ultimate love and fear – to anyone other than Allah. This includes worshipping idols, saints, prophets, angels, or any created being [72].

Refutation: The Quran and Sunnah vehemently condemn this, emphasizing that worship is exclusively for Allah.

English: “And your Lord has decreed that you not worship except Him.” (Quran 17:23) [73]

Urdu: “اور تمہارے رب نے فیصلہ کر دیا ہے کہ تم اس کے سوا کسی کی عبادت نہ کرو۔” (قرآن ۱۷:۲۳) [73]

Imam Ali (A.S.) in Nahj al-Balagha also warns against associating partners with Allah in worship, emphasizing the purity of devotion [74].

7.3. Shirk in Asma wa al-Sifat (Associating Partners in Names and Attributes)

This form of Shirk involves either attributing Allah’s unique names and attributes to creation (e.g., calling someone “King of Kings” in a way that implies divine authority) or distorting Allah’s attributes by likening them to creation (anthropomorphism) or negating them entirely [75].

Refutation: The Quran clarifies that Allah’s attributes are unique and incomparable.

English: “There is nothing like unto Him, and He is the Hearing, the Seeing.” (Quran 42:11) [11]

Urdu: “اس جیسی کوئی چیز نہیں، اور وہ سننے والا، دیکھنے والا ہے۔” (قرآن ۴۲:۱۱) [11]

Imam Ja’far al-Sadiq (A.S.) in Hadith al-Mufaddal, through his detailed explanations of creation, implicitly refutes any attempt to limit Allah’s attributes or compare them to human faculties, thereby safeguarding Tawheed al-Asma wa al-Sifat [32].

The Role of Aims Masoomeen (A.S.) in Defending Tawheed

The Aims Masoomeen (A.S.) consistently defended Tawheed against various deviations and innovations that emerged after the Prophet’s (SAW) demise. They provided intellectual arguments, clarified misconceptions, and taught their followers how to maintain pure monotheism.

Combating Anthropomorphism: The Imams (A.S.) strongly opposed anthropomorphic views of God, which were prevalent in some early Islamic sects. They emphasized Allah’s transcendence and His absolute difference from creation, as seen in the sermons of Imam Ali (A.S.) and the narrations of other Imams [30, 31, 34].
Clarifying Intercession (Shafa’ah): While acknowledging the concept of intercession by prophets and Imams with Allah’s permission, they clarified that seeking intercession does not involve worshipping the intercessor. True intercession is a plea to Allah through His beloved servants, not an act of worship directed towards them [76].
Refuting Determinism and Free Will Debates: The Imams (A.S.) provided a balanced view on divine decree (Qadar) and human free will, ensuring that neither extreme led to a denial of Allah’s absolute power (Rububiyyah) nor negated human responsibility, which is essential for accountability and justice [77].

Through their profound knowledge, eloquent speeches, and practical examples, the Aims Masoomeen (A.S.) served as beacons of Tawheed, guiding the Muslim community away from the pitfalls of Shirk and towards a pure and unadulterated understanding of God’s Oneness.

References (continued):

[67] Karen Armstrong, Islam: A Short History. [68] Quran 4:48. (https://quran.com/4/48) [69] Quran 21:52-67. [70] Ibn Taymiyyah, Majmu al-Fatawa. [71] Quran 35:3. (https://quran.com/35/3) [72] Muhammad ibn Abd al-Wahhab, Kitab al-Tawheed. [73] Quran 17:23. (https://quran.com/17/23) [74] Nahj al-Balagha, Sermon 193. [75] Al-Ghazali, Al-Iqtisad fi al-I’tiqad. [76] Al-Kulayni, Usul al-Kafi, Vol. 1, Kitab al-Hujjah. [77] Shaykh al-Mufid, Al-Irshad.

The Quranic Challenge to Polytheism

The Holy Quran does not merely state Tawheed; it actively challenges and refutes polytheistic beliefs through logical arguments, rhetorical questions, and vivid parables. It exposes the irrationality and inherent contradictions of associating partners with Allah.

The Argument of Divine Unity in Creation: The Quran frequently points to the harmonious order and intricate design of the universe as evidence for a single, unified Creator. If there were multiple gods, it argues, there would be chaos and disorder.

English: “Had there been within them [i.e., the heavens and earth] gods besides Allah, they both would have been ruined. So exalted is Allah, Lord of the Throne, above what they describe.” (Quran 21:22) [78]

Urdu: “اگر آسمانوں اور زمین میں اللہ کے سوا اور معبود ہوتے تو دونوں تباہ ہو جاتے۔ پس پاک ہے اللہ، عرش کا رب، ان باتوں سے جو وہ بیان کرتے ہیں۔” (قرآن ۲۱:۲۲) [78]

Explanation: This verse presents a powerful logical argument: the consistent order of the cosmos points to a single, unified will behind its creation and maintenance. Multiple wills would inevitably lead to conflict and destruction, a scenario not observed in the universe.
The Impotence of False Deities: The Quran highlights the utter powerlessness of idols and false gods, emphasizing that they can neither create, sustain, nor even benefit or harm themselves, let alone their worshippers.

English: “Say, [O Muhammad], ‘Call upon those you claim [as gods] besides Allah. They do not possess [the power to remove] adversity from you or [to change it to] good.'” (Quran 17:56) [79]

Urdu: “کہو، ‘اللہ کے سوا جنہیں تم (معبود) گمان کرتے ہو، انہیں پکارو۔ وہ نہ تم سے تکلیف دور کرنے کی طاقت رکھتے ہیں اور نہ اسے بدلنے کی۔'” (قرآن ۱۷:۵۶) [79]

Explanation: This challenges polytheists to demonstrate any real power or benefit derived from their worshipped entities, thereby exposing their helplessness and the irrationality of their devotion.
The Parable of the Partners: The Quran uses parables to illustrate the absurdity of polytheism.

English: “Allah presents an example: a man owned by several partners in dispute and another man belonging entirely to one man. Are they equal in comparison? Praise be to Allah! But most of them do not know.” (Quran 39:29) [80]

Urdu: “اللہ ایک مثال بیان کرتا ہے: ایک شخص ہے جس کے کئی شریک مالک ہیں جو آپس میں جھگڑتے ہیں، اور دوسرا شخص ہے جو مکمل طور پر ایک ہی مالک کا ہے۔ کیا یہ دونوں مثال میں برابر ہیں؟ تمام تعریفیں اللہ کے لیے ہیں! لیکن ان میں سے اکثر نہیں جانتے۔” (قرآن ۳۹:۲۹) [80]

Explanation: This parable vividly contrasts the confusion and conflict arising from serving multiple masters with the clarity and peace of serving a single, unified master. It applies directly to the concept of worship, showing that true devotion and peace can only come from serving the One God.

Tawheed as the Basis of Morality and Law

The Quran establishes Tawheed as the ultimate source of all moral and legal principles. The belief in one God, who is All-Just and All-Wise, means that His commands are inherently just and beneficial for humanity. This provides a stable and universal moral framework, unlike human-made laws that are subject to change and imperfection.

Divine Legislation: All legitimate laws and ethical guidelines ultimately derive from Allah. This ensures consistency, fairness, and a higher purpose for human conduct.

English: “Indeed, the judgment is only for Allah. He has commanded that you worship none but Him. That is the correct religion, but most of the people do not know.” (Quran 12:40) [81]

Urdu: “حکم صرف اللہ کا ہے۔ اس نے حکم دیا ہے کہ تم اس کے سوا کسی کی عبادت نہ کرو۔ یہی سیدھا دین ہے، لیکن اکثر لوگ نہیں جانتے۔” (قرآن ۱۲:۴۰) [81]

Explanation: This verse clearly states that ultimate authority and legislation belong to Allah, and therefore, obedience to His commands is a direct consequence of Tawheed.
Accountability and Justice: The belief in Tawheed, coupled with the belief in the Day of Judgment, instills a deep sense of personal accountability. Every action, whether good or bad, is recorded and will be judged by the All-Just God, ensuring ultimate justice [82].

English: “So whoever does an atom’s weight of good will see it, And whoever does an atom’s weight of evil will see it.” (Quran 99:7-8) [83]

Urdu: “پس جس نے ذرہ برابر نیکی کی ہوگی وہ اسے دیکھ لے گا، اور جس نے ذرہ برابر برائی کی ہوگی وہ اسے دیکھ لے گا۔” (قرآن ۹۹:۷-۸) [83]

Explanation: This reinforces the idea that no action goes unnoticed by Allah, and perfect justice will be meted out, motivating believers to live righteously.

References (continued):

[78] Quran 21:22. (https://quran.com/21/22) [79] Quran 17:56. (https://quran.com/17/56) [80] Quran 39:29. (https://quran.com/39/29) [81] Quran 12:40. (https://quran.com/12/40) [82] Quran 82:10-12. [83] Quran 99:7-8. (https://quran.com/99/7-8)

The Prophet’s (SAW) Condemnation of Grave Worship and Exaggeration

The Prophet (SAW) was particularly vigilant against any practices that could lead to Shirk, especially the exaggeration of pious individuals or prophets, which historically has been a gateway to idolatry. He explicitly warned against turning graves into places of worship.

English Translation:

“Do not make my grave an idol to be worshipped. May Allah curse the Jews and Christians for taking the graves of their prophets as places of worship.” [110]

Urdu Translation:

“میری قبر کو عبادت گاہ نہ بنانا۔ اللہ یہود و نصاریٰ پر لعنت کرے کہ انہوں نے اپنے انبیاء کی قبروں کو عبادت گاہ بنا لیا۔” [110]

Explanation:

This Hadith is a clear and unequivocal prohibition against grave worship and the veneration of individuals to the extent that it resembles worship. It emphasizes the importance of directing all acts of worship solely to Allah, even in the context of showing respect to prophets and saints. The Prophet (SAW) foresaw the potential for deviation and took proactive measures to safeguard the purity of Tawheed among his followers [110, 111].

The Prophet’s (SAW) Emphasis on the Oneness of Allah in Supplications

The supplications (Du’as) taught by the Prophet (SAW) are replete with expressions of Tawheed, reinforcing the idea that all requests, praise, and reliance should be directed to Allah alone. These supplications serve as practical lessons in embodying Tawheed in one’s daily life.

English Translation (from a well-known supplication):

“O Allah, there is none who can withhold what You give, and none who can give what You withhold, and none can benefit from wealth against You. And the high status of a person is of no avail against You.” [112]

Urdu Translation:

“اے اللہ، جو تو دے اسے کوئی روکنے والا نہیں، اور جو تو روک لے اسے کوئی دینے والا نہیں، اور کسی مالدار کو اس کا مال تیرے مقابلے میں فائدہ نہیں دے سکتا۔ اور کسی شخص کی بلند حیثیت تیرے مقابلے میں بے کار ہے۔” [112]

Explanation:

This supplication beautifully articulates Tawheed al-Rububiyyah, affirming Allah’s absolute control over giving and withholding, and His supreme authority over all creation. It teaches believers to recognize that all power and benefit ultimately reside with Allah, fostering a deep sense of dependence and submission to His will. Such supplications are a constant reminder to seek everything from Allah directly and to acknowledge His sole dominion [112, 113].

The Prophet’s (SAW) Teaching on the Signs of Allah in Creation

The Prophet (SAW) often encouraged his companions to reflect on the signs of Allah in the universe, echoing the Quranic methodology of using creation as evidence for the Creator. This approach strengthens Tawheed al-Rububiyyah and Tawheed al-Asma wa al-Sifat.

English Translation:

“Reflect on the creation of Allah, but do not reflect on Allah Himself, for you will not be able to comprehend Him.” [114]

Urdu Translation:

“اللہ کی مخلوق میں غور و فکر کرو، لیکن اللہ کی ذات میں غور و فکر نہ کرو، کیونکہ تم اسے سمجھ نہیں پاؤ گے۔” [114]

Explanation:

This Hadith provides crucial guidance for intellectual engagement with Tawheed. It encourages contemplation of Allah’s creation – the heavens, the earth, the human body, and all natural phenomena – as a means to recognize His power, wisdom, and artistry. However, it warns against attempting to comprehend Allah’s essence (Dhat) directly, as His infinite nature is beyond human intellectual capacity. This approach helps to avoid anthropomorphism and promotes a balanced understanding of Allah’s transcendence and immanence through His signs [114, 115].

The Sunnah as a Practical Guide to Tawheed

The entire life (Sunnah) of the Prophet Muhammad (SAW) serves as a practical commentary on Tawheed. From his daily routines to his interactions with others, his leadership, and his moments of solitude, every aspect of his life demonstrated unwavering devotion to Allah alone. He taught his followers to begin every significant act with “Bismillah” (In the Name of Allah), to conclude with “Alhamdulillah” (All praise is due to Allah), and to seek help and guidance from Allah in all matters. This constant remembrance and reliance on Allah ingrained Tawheed into the very fabric of Muslim life, transforming mundane activities into acts of worship and submission to the One God [116].

References (continued):

[110] Sahih Bukhari, Book 8, Hadith 427. (https://sunnah.com/bukhari:427) [111] Sahih Muslim, Book 4, Hadith 1083. (https://sunnah.com/muslim:1083a) [112] Sahih Bukhari, Book 97, Hadith 7388. (https://sunnah.com/bukhari:7388) [113] Sahih Muslim, Book 48, Hadith 2725. (https://sunnah.com/muslim:2725a) [114] Al-Bayhaqi, Shu’ab al-Iman, Hadith 106. (https://www.al-islam.org/al-kafi-vol-1-usul-al-kafi-part-1-muhammad-ibn-yaqub-al-kulayni/chapter-1-book-knowledge-and-ignorance#hadith-1) [115] Tafsir al-Tabari, commentary on Quran 3:191. [116] Sayyid Abul A’la Maududi, Sunnah and its Importance.

The Prophet’s (SAW) Emphasis on the Rights of Allah and His Servants

The Prophet (SAW) taught that Tawheed is intrinsically linked to fulfilling the rights of Allah and the rights of His creation. Recognizing Allah as the sole Creator and Sustainer implies that He has rights over His servants, and these rights are manifested through obedience and worship. Simultaneously, a true believer in Tawheed understands that all humanity are Allah’s creation, and thus have rights upon each other.

English Translation (from Hadith of Mu’adh ibn Jabal):

The Prophet (SAW) said, “O Mu’adh, do you know what is the right of Allah upon His slaves and what is the right of His slaves upon Allah?” I said, “Allah and His Messenger know best.” He said, “The right of Allah upon His slaves is that they should worship Him and not associate anything with Him. And the right of His slaves upon Allah is that He should not punish those who do not associate anything with Him.” [117]

Urdu Translation (معاذ بن جبل کی حدیث سے):

نبی اکرم (ص) نے فرمایا، “اے معاذ، کیا تم جانتے ہو کہ اللہ کا اپنے بندوں پر کیا حق ہے اور بندوں کا اللہ پر کیا حق ہے؟” میں نے عرض کیا، “اللہ اور اس کا رسول بہتر جانتے ہیں۔” آپ نے فرمایا، “اللہ کا اپنے بندوں پر حق یہ ہے کہ وہ اس کی عبادت کریں اور اس کے ساتھ کسی کو شریک نہ ٹھہرائیں۔ اور بندوں کا اللہ پر حق یہ ہے کہ وہ انہیں عذاب نہ دے جو اس کے ساتھ کسی کو شریک نہ ٹھہرائیں۔” [117]

Explanation:

This profound Hadith succinctly summarizes the core of Tawheed al-Uluhiyyah and its ultimate reward. It establishes that the fundamental right of Allah is to be worshipped exclusively, without any form of Shirk. In return, Allah, in His infinite mercy and justice, promises not to punish those who fulfill this right. This Hadith highlights the reciprocal relationship between the Creator and His creation, grounded in the principle of pure monotheism. It underscores that Tawheed is not merely a theoretical belief but a practical commitment that defines one’s relationship with God and determines one’s ultimate destiny [117, 118].

The Prophet’s (SAW) Warning Against Innovation (Bid’ah) in Religion

To preserve the purity of Tawheed, the Prophet (SAW) vehemently warned against introducing innovations (Bid’ah) into religious practices. Innovations often stem from a misunderstanding of Tawheed, leading to practices that either elevate created beings to a divine status or introduce rituals not sanctioned by Allah, thereby subtly undermining the exclusive right of Allah to legislate in matters of worship.

English Translation:

“Whoever introduces into this affair of ours (i.e., Islam) that which does not belong to it, will have it rejected.” [119]

Urdu Translation:

“جس نے ہمارے اس دین میں کوئی ایسی چیز داخل کی جو اس میں سے نہیں ہے، تو وہ مردود ہے۔” [119]

Explanation:

This Hadith serves as a critical safeguard for Tawheed. It emphasizes that the religion of Islam is complete and perfect, and any addition or alteration to its fundamental tenets or practices is unacceptable. Innovations can gradually lead to Shirk by diverting attention and devotion from Allah to human-invented rituals or figures. The Prophet’s (SAW) warning ensures that the path to Allah remains clear and unadulterated, free from human distortions that could compromise the purity of monotheistic worship [119, 120].

The Prophet’s (SAW) Teaching on the Best Remembrance (Dhikr)

The Prophet (SAW) taught that the best form of remembrance of Allah is the declaration of Tawheed itself, reinforcing its central role in a Muslim’s spiritual life.

English Translation:

“The best Dhikr (remembrance of Allah) is La ilaha illallah (There is no god but Allah).” [121]

Urdu Translation:

“سب سے افضل ذکر لا الہ الا اللہ ہے۔” [121]

Explanation:

This Hadith highlights the supreme importance of the Shahada as the ultimate form of Dhikr. Constantly affirming “La ilaha illallah” purifies the heart, strengthens faith, and keeps the believer’s focus solely on Allah. It is a continuous renewal of the covenant with Allah, reminding the individual of His absolute Oneness and their exclusive devotion to Him. This simple yet profound statement encapsulates the entire essence of Tawheed and serves as a constant source of spiritual strength and guidance [121, 122].

References (continued):

[117] Sahih Bukhari, Book 8, Hadith 6267. (https://sunnah.com/bukhari:6267) [118] Sahih Muslim, Book 1, Hadith 153. (https://sunnah.com/muslim:153a) [119] Sahih Bukhari, Book 49, Hadith 2697. (https://sunnah.com/bukhari:2697) [120] Sahih Muslim, Book 31, Hadith 1718. (https://sunnah.com/muslim:1718a) [121] Sunan al-Tirmidhi, Hadith 3383. (https://sunnah.com/tirmidhi:3383) [122] Sunan Ibn Majah, Hadith 3790. (https://sunnah.com/ibnmajah:3790)

Imam Muhammad al-Baqir (A.S.) and Imam Ja’far al-Sadiq (A.S.) on Divine Attributes

Imam Muhammad al-Baqir (A.S.), the fifth Imam, and his son Imam Ja’far al-Sadiq (A.S.), the sixth Imam, further elaborated on the intricate aspects of Tawheed, particularly concerning the divine attributes. They meticulously explained how Allah’s attributes are identical with His essence, thus preventing any notion of multiplicity within the Divine Being.

English Translation (from a narration by Imam al-Baqir A.S.):

“Allah is not described by how, nor where, nor when. He is the Creator of how, where, and when. He is not limited by any limit, nor is He known by any likeness. He is the One, the Unique, the Self-Sufficient. He is not seen by eyes, nor comprehended by minds.” [123]

Urdu Translation (امام باقر علیہ السلام کی ایک روایت سے):

“اللہ کو کیسے، کہاں، اور کب سے بیان نہیں کیا جا سکتا۔ وہ کیسے، کہاں، اور کب کا خالق ہے۔ وہ کسی حد سے محدود نہیں، نہ کسی مشابہت سے پہچانا جاتا ہے۔ وہ یکتا ہے، بے مثال ہے، بے نیاز ہے۔ اسے آنکھیں نہیں دیکھ سکتیں، نہ عقلیں اسے سمجھ سکتی ہیں۔” [123]

Explanation:

This narration from Imam al-Baqir (A.S.) strongly emphasizes Allah’s transcendence (Tanzih) from all created limitations. It asserts that Allah is beyond the categories of space, time, and modality (how), as He is their Creator. This directly refutes anthropomorphic tendencies that attempt to confine Allah within human conceptual frameworks. It reinforces Tawheed al-Asma wa al-Sifat by clarifying that while we affirm Allah’s attributes, we must understand them in a manner befitting His absolute perfection and uniqueness, without likening them to creation [123, 124].

Imam Ja’far al-Sadiq (A.S.) further clarified the nature of divine attributes, stating that Allah’s knowledge, power, and life are not acquired or separate from His essence, but are His very essence.

English Translation (from a narration by Imam al-Sadiq A.S.):

“Allah, the Blessed and Exalted, has always been Knowing, Living, Powerful, Hearing, Seeing. These are His attributes, and He is His own attributes. He did not acquire knowledge after being ignorant, nor power after being weak, nor life after being dead. Rather, He has always been Knowing, Living, Powerful.” [125]

Urdu Translation (امام صادق علیہ السلام کی ایک روایت سے):

“اللہ، بابرکت اور بلند و بالا، ہمیشہ سے جاننے والا، زندہ، طاقتور، سننے والا، دیکھنے والا ہے۔ یہ اس کی صفات ہیں، اور وہ اپنی ہی صفات ہے۔ اس نے جہالت کے بعد علم حاصل نہیں کیا، نہ کمزوری کے بعد طاقت، نہ موت کے بعد زندگی۔ بلکہ وہ ہمیشہ سے جاننے والا، زندہ، طاقتور ہے۔” [125]

Explanation:

This profound teaching from Imam al-Sadiq (A.S.) is crucial for understanding the unity of Allah’s essence and attributes. It refutes the idea that Allah’s attributes are accidental or acquired, which would imply a change or imperfection in His Being. Instead, it asserts that Allah’s attributes are eternal and intrinsic to His essence, meaning He is Knowledge, He is Power, He is Life, and so on. This concept safeguards Tawheed from any form of multiplicity or composition within the Divine, ensuring that Allah’s Oneness is absolute and perfect [125, 126].

The Imams (A.S.) on the Unity of Creation and Command

The Aims Masoomeen (A.S.) also emphasized the unity of Allah’s creation (Khalq) and command (Amr), reinforcing Tawheed al-Rububiyyah. They taught that there is no independent will or power in the universe apart from Allah’s, and that all events occur by His divine decree and wisdom.

English Translation (from a narration by Imam al-Rida A.S.):

“Indeed, Allah, the Exalted, is the Creator of all things, and He is the One who commands. There is no creator other than Him, and no commander other than Him.” [127]

Urdu Translation (امام رضا علیہ السلام کی ایک روایت سے):

“بے شک اللہ، بلند و بالا، تمام چیزوں کا خالق ہے، اور وہی حکم دینے والا ہے۔ اس کے سوا کوئی خالق نہیں، اور اس کے سوا کوئی حکم دینے والا نہیں۔” [127]

Explanation:

This narration from Imam al-Rida (A.S.), the eighth Imam, highlights the comprehensive nature of Allah’s Rububiyyah. It asserts that Allah is not only the Creator but also the sole Commander and Governor of the universe. This means that all laws, both natural and moral, originate from Him, and His will is supreme. This understanding reinforces the believer’s submission to Allah’s commands and their recognition that all power and authority ultimately rest with Him [127, 128].

These teachings from the Aims Masoomeen (A.S.) provide a rich and nuanced understanding of Tawheed, protecting it from philosophical distortions and anthropomorphic interpretations. They serve as a vital guide for believers to develop a pure and profound conception of Allah’s Oneness, transcendence, and absolute perfection.

References (continued):

[123] Usul al-Kafi, Vol. 1, Kitab al-Tawheed, Hadith 1. (https://www.al-islam.org/al-kafi-vol-1-usul-al-kafi-part-1-muhammad-ibn-yaqub-al-kulayni/chapter-1-book-knowledge-and-ignorance#hadith-1) [124] Al-Kulayni, Usul al-Kafi, Vol. 1, Kitab al-Tawheed. [125] Usul al-Kafi, Vol. 1, Kitab al-Tawheed, Hadith 2. (https://www.al-islam.org/al-kafi-vol-1-usul-al-kafi-part-1-muhammad-ibn-yaqub-al-kulayni/chapter-1-book-knowledge-and-ignorance#hadith-2) [126] Shaykh al-Saduq, Kitab al-Tawheed. [127] Bihar al-Anwar, Vol. 4, p. 140. [128] Al-Majlisi, Bihar al-Anwar.

8. Consequences of Rejecting Tawheed and Embracing Shirk

The rejection of Tawheed and the embrace of Shirk (associating partners with Allah) are considered the gravest sins in Islam, carrying severe consequences both in this life and the Hereafter. The Quran and the teachings of the Prophet (SAW) and the Aims Masoomeen (A.S.) repeatedly warn against Shirk, emphasizing its destructive impact on individuals and societies.

In this Worldly Life

Rejecting Tawheed and committing Shirk leads to a distorted worldview, moral corruption, and societal decay.

Loss of Guidance and Inner Peace: Shirk leads to spiritual confusion and a lack of clear direction. When one worships multiple deities or attributes divine qualities to creation, they lose the singular focus and inner peace that comes from submitting to the One True God. This often results in anxiety, fear, and a sense of helplessness, as one is constantly seeking favor from various, often conflicting, sources [129].

English: “And whoever turns away from My remembrance – indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.” (Quran 20:124) [130]

Urdu: “اور جو میری یاد سے منہ موڑے گا، تو بے شک اس کے لیے تنگ زندگی ہوگی، اور ہم اسے قیامت کے دن اندھا اٹھائیں گے۔” (قرآن ۲۰:۱۲۴) [130]
Moral Corruption and Injustice: Shirk often leads to moral corruption because it undermines the foundation of divine justice and accountability. When ultimate authority is attributed to fallible human beings or false deities, it opens the door to oppression, exploitation, and injustice. The standards of right and wrong become relative and subject to human whims, rather than being rooted in the absolute justice of Allah [131].
Societal Division and Conflict: Polytheistic societies are often plagued by division and conflict, as different groups align themselves with different deities or spiritual leaders. This creates a fragmented social fabric, where unity and cooperation are difficult to achieve. Tawheed, on the other hand, fosters unity and brotherhood under the banner of one God [132].
Degradation of Human Dignity: By worshipping created beings, humans degrade their own inherent dignity, which stems from being created in the best of forms and being appointed as vicegerents of Allah on Earth. Shirk reduces humans to servitude to that which is inferior to them, stripping them of their true potential and purpose [133].

In the Hereafter

The consequences of Shirk in the Hereafter are even more severe and eternal.

Unforgivable Sin: The most severe consequence of Shirk is that it is the only sin that Allah has declared He will not forgive if one dies upon it without repentance. All other sins, no matter how great, are potentially forgivable by Allah’s mercy [68].

English: “Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.” (Quran 4:48) [68]

Urdu: “بے شک اللہ اس بات کو نہیں بخشتا کہ اس کے ساتھ کسی کو شریک ٹھہرایا جائے، اور اس کے سوا جو کچھ ہے وہ جسے چاہے بخش دیتا ہے۔ اور جو اللہ کے ساتھ شریک ٹھہراتا ہے، اس نے یقیناً بہت بڑا گناہ گھڑا۔” (قرآن ۴:۴۸) [68]

Explanation: This verse underscores the absolute gravity of Shirk. It is an affront to Allah’s absolute sovereignty and uniqueness, and thus, its unforgivable nature highlights the paramount importance of Tawheed in Islam. Repentance from Shirk, however, is always accepted as long as one is alive and sincere [134].
Eternal Abode in Hellfire: Those who die in a state of Shirk are destined for eternal punishment in Hellfire. The Quran is explicit about this fate, contrasting it with the reward of Paradise for those who uphold Tawheed [135].

English: “Indeed, he who associates others with Allah – Allah has forbidden him Paradise, and his refuge is the Fire. And for the wrongdoers there will be no helpers.” (Quran 5:72) [136]

Urdu: “بے شک جس نے اللہ کے ساتھ کسی کو شریک ٹھہرایا، تو اللہ نے اس پر جنت حرام کر دی، اور اس کا ٹھکانہ آگ ہے۔ اور ظالموں کے لیے کوئی مددگار نہ ہوگا۔” (قرآن ۵:۷۲) [136]
Nullification of Good Deeds: Shirk nullifies all good deeds performed by an individual. Even if a person performs many righteous acts, if they are tainted with Shirk, they will be rendered worthless in the sight of Allah [137].

English: “And if they had associated [others with Allah], then [all] that they did would have been lost from them.” (Quran 6:88) [138]

Urdu: “اور اگر انہوں نے شرک کیا ہوتا، تو جو کچھ انہوں نے کیا تھا وہ سب ان سے ضائع ہو جاتا۔” (قرآن ۶:۸۸) [138]

Explanation: This emphasizes that the foundation of all acceptable deeds is pure Tawheed. Without it, even outwardly good actions lack the essential ingredient of sincerity and devotion to the One God.

The Imams (A.S.) on the Dangers of Shirk

The Aims Masoomeen (A.S.) consistently warned their followers against all forms of Shirk, both apparent and subtle. They taught that even minor or hidden Shirk could be detrimental to one’s faith and ultimate salvation.

English Translation (from Imam Ali A.S.):

“The greatest sin is that by which you consider yourself equal to Allah, or you consider someone else equal to Allah.” [139]

Urdu Translation (امام علی علیہ السلام سے):

“سب سے بڑا گناہ یہ ہے کہ تم اپنے آپ کو اللہ کے برابر سمجھو، یا کسی اور کو اللہ کے برابر سمجھو۔” [139]

Explanation:

This statement from Imam Ali (A.S.) highlights the essence of Shirk as an act of elevating oneself or others to a status that belongs solely to Allah. It serves as a powerful reminder to constantly guard against pride, arrogance, and any form of self-deification or deification of others. The Imams (A.S.) also taught about subtle forms of Shirk, such as Riya (showing off in worship) or relying excessively on means rather than the Creator of means, urging believers to purify their intentions and reliance solely on Allah [140].

In conclusion, the rejection of Tawheed and the embrace of Shirk are not minor transgressions but fundamental deviations from the path of truth and righteousness. They lead to spiritual, moral, and societal degradation in this life and eternal damnation in the Hereafter. Therefore, understanding, affirming, and living by Tawheed is the cornerstone of Islamic faith and the key to true success and salvation.

References (continued):

[129] Sayyid Muhammad Husayn Tabataba’i, Al-Mizan fi Tafsir al-Quran. [130] Quran 20:124. (https://quran.com/20/124) [131] Murtadha Mutahhari, Adl-e Ilahi (Divine Justice). [132] Sayyid Qutb, Milestones. [133] Quran 17:70. [134] Quran 39:53. [135] Quran 98:6. [136] Quran 5:72. (https://quran.com/5/72) [137] Quran 25:23. [138] Quran 6:88. (https://quran.com/6/88) [139] Ghurar al-Hikam wa Durar al-Kalim, Hadith 1060. [140] Al-Kulayni, Usul al-Kafi, Vol. 2, Kitab al-Iman wa al-Kufr.

9. Conclusion: The Unifying Principle of Islam

Tawheed, the absolute Oneness of Allah, stands as the foundational pillar and the unifying principle of Islam. It is not merely a theological concept but a comprehensive worldview that permeates every aspect of a Muslim’s belief, thought, and action. From the pristine declarations of the Holy Quran to the practical guidance of Hadith-e-Nabvi (SAW) and the profound elucidations of the Aims Masoomeen (A.S.), the message of Tawheed has been consistently articulated, defended, and exemplified.

In the light of the Holy Quran, Tawheed is presented through clear declarations like Surah Al-Ikhlas, which defines Allah’s unique and indivisible oneness, His self-sufficiency, and His absolute incomparability. The Quran further categorizes Tawheed into Rububiyyah (Oneness of Lordship), Uluhiyyah (Oneness of Worship), and Asma wa al-Sifat (Oneness of Names and Attributes), providing a holistic understanding of Allah’s exclusive dominion, His sole right to worship, and the perfection of His attributes. It challenges polytheism through logical arguments, demonstrating the inherent chaos of multiple deities and the impotence of false gods, thereby establishing Tawheed as the rational and natural truth.

The Hadith-e-Nabvi (SAW) serves as the practical embodiment and detailed explanation of Tawheed. The Prophet (SAW) not only preached Tawheed but lived it, teaching his companions to direct all their devotion, reliance, and hope solely to Allah. His warnings against Shirk, even in its subtle forms like grave worship or showing off, underscore his vigilance in preserving the purity of monotheism. His emphasis on the rights of Allah and His servants, and the rejection of innovation, further solidified Tawheed as the core of Islamic practice and morality.

The Aims Masoomeen (A.S.), as the inheritors of prophetic wisdom, meticulously guarded and expounded upon Tawheed. Through their sermons in Nahj al-Balagha, their philosophical discourses in Hadith al-Mufaddal, and their profound supplications in Sahifa Sajjadia, they provided intricate details on Allah’s transcendence, the unity of His essence and attributes, and the philosophical arguments against anthropomorphism and multiplicity. Their teachings ensured that the understanding of Tawheed remained pure, rational, and deeply spiritual, guiding believers away from both intellectual confusion and practical deviation.

Urdu Translation:

توحید، یعنی اللہ کی مطلق وحدانیت، اسلام کا بنیادی ستون اور متحد کرنے والا اصول ہے۔ یہ محض ایک مذہبی تصور نہیں بلکہ ایک جامع عالمی نظریہ ہے جو ایک مسلمان کے عقیدے، فکر اور عمل کے ہر پہلو میں سرایت کرتا ہے۔ قرآن پاک کے واضح اعلانات سے لے کر حدیث نبوی (ص) کی عملی رہنمائی اور ائمہ معصومین (ع) کی گہری وضاحتوں تک، توحید کے پیغام کو مسلسل بیان کیا گیا ہے، اس کا دفاع کیا گیا ہے اور اس کی مثال پیش کی گئی ہے۔

قرآن پاک کی روشنی میں، توحید کو سورہ اخلاص جیسی واضح آیات کے ذریعے پیش کیا گیا ہے، جو اللہ کی منفرد اور ناقابل تقسیم وحدانیت، اس کی بے نیازی اور اس کی مطلق بے مثالی کو بیان کرتی ہے۔ قرآن مزید توحید کو ربوبیت (ربوبیت میں وحدانیت)، الوہیت (عبادت میں وحدانیت) اور اسماء و صفات (ناموں اور صفات میں وحدانیت) میں تقسیم کرتا ہے، جو اللہ کی خصوصی حکمرانی، اس کی عبادت کے واحد حق اور اس کی صفات کی کمالیت کی جامع تفہیم فراہم کرتا ہے۔ یہ شرک کو منطقی دلائل کے ذریعے چیلنج کرتا ہے، متعدد معبودوں کے موروثی انتشار اور جھوٹے خداؤں کی بے بسی کو ظاہر کرتا ہے، اس طرح توحید کو عقلی اور فطری سچائی کے طور پر قائم کرتا ہے۔

حدیث نبوی (ص) توحید کا عملی مظہر اور تفصیلی وضاحت ہے۔ نبی اکرم (ص) نے نہ صرف توحید کی تبلیغ کی بلکہ اسے اپنی زندگی میں بھی نافذ کیا، اپنے صحابہ کو سکھایا کہ وہ اپنی تمام عبادات، توکل اور امیدیں صرف اللہ کی طرف موڑیں۔ شرک کے خلاف ان کی تنبیہات، حتیٰ کہ اس کی لطیف شکلوں جیسے قبر پرستی یا ریاکاری کے خلاف، توحید کی پاکیزگی کو برقرار رکھنے میں ان کی چوکسی کو نمایاں کرتی ہیں۔ اللہ اور اس کے بندوں کے حقوق پر ان کا زور، اور بدعت کی تردید، توحید کو اسلامی عمل اور اخلاقیات کی بنیاد کے طور پر مزید مستحکم کرتی ہے۔

ائمہ معصومین (ع)، نبوی حکمت کے وارثوں کے طور پر، توحید کی احتیاط سے حفاظت کی اور اس کی وضاحت کی۔ نہج البلاغہ میں ان کے خطبات، حدیث مفضل میں ان کے فلسفیانہ مباحث، اور صحیفہ سجادیہ میں ان کی گہری دعاؤں کے ذریعے، انہوں نے اللہ کی ماورائیت، اس کے جوہر اور صفات کی وحدانیت، اور بشریت اور کثرت کے خلاف فلسفیانہ دلائل پر پیچیدہ تفصیلات فراہم کیں۔ ان کی تعلیمات نے اس بات کو یقینی بنایا کہ توحید کی تفہیم پاکیزہ، عقلی اور گہری روحانی رہے، جو مومنین کو فکری الجھن اور عملی انحراف دونوں سے دور رکھے۔

The Practical Implications of Tawheed

The profound impact of Tawheed extends beyond theological discourse into the practical realities of daily life:

Inner Peace and Freedom: Tawheed liberates the human soul from fear, anxiety, and servitude to creation. By recognizing Allah as the sole power, source of sustenance, and ultimate arbiter, believers achieve true inner peace and freedom from worldly attachments [141].
Moral Rectitude: It establishes an absolute moral framework, where justice, honesty, compassion, and accountability are derived from Allah’s perfect attributes. This fosters a life of righteousness and ethical conduct [142].
Unity and Brotherhood: Tawheed unites humanity under the banner of one Creator, fostering a sense of universal brotherhood, equality, and mutual respect, transcending all artificial barriers [143].
Purpose and Meaning: It provides life with ultimate purpose and meaning, transforming every action into an act of worship when performed with sincere intention for Allah’s pleasure [144].
Resilience and Trust: It instills unwavering trust (Tawakkul) in Allah’s plan and provision, enabling believers to face challenges with patience and resilience, knowing that all affairs are in His hands [145].

Urdu Translation:

توحید کا گہرا اثر مذہبی بحث سے آگے بڑھ کر روزمرہ کی زندگی کی عملی حقیقتوں تک پھیلا ہوا ہے:

باطنی سکون اور آزادی: توحید انسانی روح کو خوف، پریشانی اور مخلوق کی غلامی سے آزاد کرتی ہے۔ اللہ کو واحد طاقت، رزق کا سرچشمہ اور حتمی فیصلہ کن تسلیم کرنے سے، مومنین حقیقی باطنی سکون اور دنیاوی وابستگیوں سے آزادی حاصل کرتے ہیں [141]۔
اخلاقی راستبازی: یہ ایک مطلق اخلاقی ڈھانچہ قائم کرتا ہے، جہاں انصاف، ایمانداری، ہمدردی اور جوابدہی اللہ کی کامل صفات سے ماخوذ ہیں۔ یہ راستبازی اور اخلاقی طرز عمل کی زندگی کو فروغ دیتا ہے [142]۔
اتحاد اور اخوت: توحید انسانیت کو ایک خالق کے پرچم تلے متحد کرتی ہے، جو عالمگیر اخوت، مساوات اور باہمی احترام کا احساس پیدا کرتی ہے، تمام مصنوعی رکاوٹوں کو عبور کرتے ہوئے [143]۔
مقصد اور معنی: یہ زندگی کو حتمی مقصد اور معنی فراہم کرتا ہے، ہر عمل کو عبادت میں بدل دیتا ہے جب اسے اللہ کی رضا کے لیے مخلص نیت سے انجام دیا جائے [144]۔
لچک اور توکل: یہ اللہ کے منصوبے اور رزق پر غیر متزلزل توکل (بھروسہ) پیدا کرتا ہے، جو مومنین کو صبر اور لچک کے ساتھ چیلنجوں کا سامنا کرنے کے قابل بناتا ہے، یہ جانتے ہوئے کہ تمام معاملات اس کے ہاتھ میں ہیں [145]۔

In conclusion, Tawheed is the very essence of Islam, the core message of all prophets, and the ultimate truth that liberates humanity from all forms of servitude and leads to true success and salvation in both worlds. It is a call to recognize the absolute sovereignty, uniqueness, and perfection of Allah, and to dedicate one’s entire being to His worship and obedience.

Urdu Translation:

خلاصہ یہ کہ توحید اسلام کا جوہر، تمام انبیاء کا بنیادی پیغام، اور وہ حتمی سچائی ہے جو انسانیت کو ہر قسم کی غلامی سے آزاد کرتی ہے اور دونوں جہانوں میں حقیقی کامیابی اور نجات کی طرف لے جاتی ہے۔ یہ اللہ کی مطلق حاکمیت، وحدانیت اور کمال کو تسلیم کرنے، اور اپنی پوری ہستی کو اس کی عبادت اور اطاعت کے لیے وقف کرنے کی دعوت ہے۔

References (continued):

[141] Quran 13:28. [142] Quran 4:58. [143] Quran 49:13. [144] Quran 51:56. [145] Quran 65:3. “””

The Prophet’s (SAW) Emphasis on Intention and Sincerity (Ikhlas)

The Prophet (SAW) consistently taught that the validity and reward of any action, especially acts of worship, are entirely dependent on the intention behind them. This emphasis on sincerity (Ikhlas) is a direct manifestation of Tawheed al-Uluhiyyah, ensuring that all deeds are performed solely for the pleasure of Allah, free from any desire for worldly recognition or praise.

English Translation (from a famous Hadith):

“Actions are but by intentions, and every man will have but what he intended. So he whose emigration was to Allah and His Messenger, his emigration was to Allah and His Messenger; and he whose emigration was for some worldly benefit or a woman he was to marry, his emigration was for that for which he emigrated.” [146]

Urdu Translation (ایک مشہور حدیث سے):

“اعمال کا دارومدار نیتوں پر ہے، اور ہر شخص کو وہی ملے گا جس کی اس نے نیت کی۔ پس جس کی ہجرت اللہ اور اس کے رسول کی طرف تھی، تو اس کی ہجرت اللہ اور اس کے رسول کی طرف تھی؛ اور جس کی ہجرت کسی دنیاوی فائدے یا کسی عورت سے شادی کے لیے تھی، تو اس کی ہجرت اسی کے لیے تھی جس کے لیے اس نے ہجرت کی۔” [146]

Explanation:

This foundational Hadith underscores the critical role of intention in Islam. It teaches that even outwardly good deeds, if performed with an impure intention (e.g., to show off, to gain worldly status, or to please people rather than Allah), will be devoid of spiritual reward. This Hadith is a powerful reminder that Tawheed demands sincerity in all aspects of life, ensuring that the ultimate goal of every action is to seek the countenance of Allah alone. It purifies worship from any subtle forms of Shirk, such as Riya (showing off) or Sum’ah (seeking fame) [146, 147].

The Prophet’s (SAW) Teaching on Trust in Allah (Tawakkul)

The concept of Tawakkul, or complete trust and reliance on Allah, is a direct outcome of a firm belief in Tawheed al-Rububiyyah. The Prophet (SAW) encouraged his followers to exert effort but ultimately to place their trust in Allah for the outcome, recognizing His absolute control over all affairs.

English Translation:

“If you were to rely upon Allah with due reliance, He would provide for you just as He provides for the birds; they go out in the morning with empty stomachs and return in the evening with full stomachs.” [148]

Urdu Translation:

“اگر تم اللہ پر اس طرح توکل کرو جس طرح توکل کرنے کا حق ہے، تو وہ تمہیں ایسے رزق دے گا جیسے پرندوں کو دیتا ہے؛ وہ صبح کو خالی پیٹ نکلتے ہیں اور شام کو بھرے پیٹ واپس آتے ہیں۔” [148]

Explanation:

This beautiful Hadith illustrates the essence of Tawakkul. It does not advocate passivity but rather a balanced approach where one takes all necessary means and then places their complete trust in Allah. It teaches that true reliance on Allah stems from the conviction that He is the sole Provider and Sustainer, and His provision is limitless. This instills a deep sense of peace and contentment, freeing the believer from excessive worry and anxiety about the future, as they know their affairs are in the hands of the All-Wise and All-Powerful [148, 149].

The Prophet’s (SAW) Role as a Teacher of Tawheed

Beyond specific Hadith, the entire prophetic mission was centered on teaching and establishing Tawheed. The Prophet (SAW) patiently explained the concept to his companions, answered their questions, and corrected their misunderstandings. He used parables, practical examples, and personal conduct to illustrate the meaning of Allah’s Oneness. His life was a living example of pure monotheism, demonstrating how Tawheed should manifest in every aspect of an individual’s existence – from personal devotion to social interactions, economic dealings, and political leadership [150].

English Translation (from a Hadith Qudsi):

Allah says: “O My servants, all of you are astray except for those I have guided, so seek guidance from Me and I will guide you. O My servants, all of you are hungry except for those I have fed, so seek food from Me and I will feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing from Me and I will clothe you.” [151]

Urdu Translation (ایک حدیث قدسی سے):

اللہ فرماتا ہے: “اے میرے بندو، تم سب گمراہ ہو سوائے ان کے جنہیں میں نے ہدایت دی، پس مجھ سے ہدایت طلب کرو میں تمہیں ہدایت دوں گا۔ اے میرے بندو، تم سب بھوکے ہو سوائے ان کے جنہیں میں نے کھلایا، پس مجھ سے کھانا طلب کرو میں تمہیں کھلاؤں گا۔ اے میرے بندو، تم سب ننگے ہو سوائے ان کے جنہیں میں نے پہنایا، پس مجھ سے لباس طلب کرو میں تمہیں پہناؤں گا۔” [151]

Explanation:

This Hadith Qudsi (a divine saying narrated by the Prophet) powerfully reinforces Tawheed al-Rububiyyah and Tawheed al-Uluhiyyah. It highlights humanity’s absolute dependence on Allah for all needs – guidance, sustenance, and protection – and calls for direct supplication to Him alone. The Prophet (SAW) conveyed such messages to instill in his community a deep and unwavering belief in Allah’s sole power and generosity, thereby solidifying the foundations of Tawheed in their hearts and minds [151, 152].

“””

References (continued):

[146] Sahih Bukhari, Book 1, Hadith 1. (https://sunnah.com/bukhari:1) [147] Sahih Muslim, Book 35, Hadith 1907. (https://sunnah.com/muslim:1907a) [148] Sunan al-Tirmidhi, Hadith 2344. (https://sunnah.com/tirmidhi:2344) [149] Sunan Ibn Majah, Hadith 4164. (https://sunnah.com/ibnmajah:4164) [150] Sayyid Abul A’la Maududi, The Meaning of the Quran. [151] Sahih Muslim, Book 45, Hadith 2577. (https://sunnah.com/muslim:2577a) [152] Sunan al-Tirmidhi, Hadith 2495. (https://sunnah.com/tirmidhi:2495)

9. Practical Application of Tawheed in Daily Life

Tawheed is not merely a theoretical doctrine to be intellectually affirmed; it is a living, dynamic principle that profoundly shapes a Muslim’s daily life, influencing their actions, thoughts, and interactions with the world. Its practical application transforms mundane activities into acts of worship and imbues life with profound meaning and purpose.

9.1. In Worship (Ibadah)

The most direct application of Tawheed is in worship. Every act of Ibadah (worship) in Islam is an affirmation of Tawheed al-Uluhiyyah, ensuring that devotion is directed solely to Allah.

Salah (Prayer): The five daily prayers are a constant reminder of Allah’s Oneness. Facing the Kaaba, which symbolizes unity, and reciting verses that affirm Tawheed, believers detach themselves from worldly distractions and connect directly with their Creator. The opening of every prayer, “Allahu Akbar” (Allah is the Greatest), and the declaration “Iyyaka na’budu wa iyyaka nasta’een” (You alone we worship and You alone we ask for help) are profound affirmations of Tawheed [153].

Urdu: نماز (صلاۃ) اللہ کی وحدانیت کی مسلسل یاد دہانی ہے۔ کعبہ کی طرف رخ کرنا، جو وحدت کی علامت ہے، اور توحید کی تصدیق کرنے والی آیات کی تلاوت کرنا، مومنین کو دنیاوی خلفشار سے الگ کر کے اپنے خالق سے براہ راست جوڑتا ہے۔ ہر نماز کا آغاز “اللہ اکبر” (اللہ سب سے بڑا ہے) اور “ایاک نعبد و ایاک نستعین” (ہم صرف تیری ہی عبادت کرتے ہیں اور صرف تجھ ہی سے مدد مانگتے ہیں) توحید کی گہری تصدیقیں ہیں [153]۔
Sawm (Fasting): Fasting during Ramadan is an act of submission and self-purification, undertaken solely for Allah’s pleasure. It teaches self-control, empathy, and strengthens one’s reliance on Allah for sustenance, reinforcing Tawheed al-Rububiyyah [154].

Urdu: رمضان کے دوران روزہ رکھنا اللہ کی رضا کے لیے اطاعت اور خود کو پاک کرنے کا عمل ہے۔ یہ خود پر قابو، ہمدردی سکھاتا ہے، اور رزق کے لیے اللہ پر توکل کو مضبوط کرتا ہے، اس طرح توحید الربوبیت کو تقویت ملتی ہے [154]۔
Zakat (Charity): Giving Zakat is an acknowledgment that all wealth ultimately belongs to Allah, and humans are merely its custodians. It purifies wealth and fosters a sense of social responsibility, aligning with Allah’s attributes of justice and mercy [155].

Urdu: زکوٰۃ دینا اس بات کا اعتراف ہے کہ تمام دولت بالآخر اللہ کی ہے، اور انسان صرف اس کے امین ہیں۔ یہ دولت کو پاک کرتا ہے اور سماجی ذمہ داری کا احساس پیدا کرتا ہے، جو اللہ کے عدل اور رحمت کی صفات کے مطابق ہے [155]۔
Hajj (Pilgrimage): The pilgrimage to Mecca is a powerful demonstration of global Muslim unity and devotion to the One God. The rituals, such as circumambulating the Kaaba and standing at Arafat, are steeped in the symbolism of Tawheed, reminding pilgrims of their shared faith and submission to Allah alone [156].

Urdu: مکہ کا حج عالمی مسلم وحدت اور ایک خدا کے لیے عقیدت کا ایک طاقتور مظاہرہ ہے۔ کعبہ کا طواف اور عرفات میں کھڑا ہونا جیسے رسومات توحید کی علامتوں سے بھرے ہوئے ہیں، جو حجاج کو ان کے مشترکہ ایمان اور صرف اللہ کے سامنے سر تسلیم خم کرنے کی یاد دلاتے ہیں [156]۔

9.2. In Thought and Worldview

Tawheed shapes a Muslim’s intellectual and psychological landscape, providing a coherent framework for understanding existence.

Rationality and Scientific Inquiry: Tawheed encourages rational thought and scientific inquiry. The Quran repeatedly urges reflection on the signs of Allah in the universe, promoting observation, experimentation, and the pursuit of knowledge as a means to understand the Creator’s wisdom and power [157].

Urdu: توحید عقلی سوچ اور سائنسی تحقیق کی حوصلہ افزائی کرتی ہے۔ قرآن بار بار کائنات میں اللہ کی نشانیوں پر غور کرنے کی ترغیب دیتا ہے، مشاہدہ، تجربہ اور علم کے حصول کو خالق کی حکمت اور طاقت کو سمجھنے کا ذریعہ قرار دیتا ہے [157]۔
Optimism and Hope: A believer in Tawheed maintains an optimistic outlook, knowing that Allah is All-Powerful and All-Merciful. Even in adversity, there is hope, as Allah’s wisdom and justice prevail. This prevents despair and fosters resilience [158].

Urdu: توحید پر یقین رکھنے والا ایک پر امید نقطہ نظر رکھتا ہے، یہ جانتے ہوئے کہ اللہ سب طاقتور اور سب مہربان ہے۔ حتیٰ کہ مشکلات میں بھی امید رہتی ہے، کیونکہ اللہ کی حکمت اور عدل غالب ہے۔ یہ مایوسی کو روکتا ہے اور لچک کو فروغ دیتا ہے [158]۔
Humility and Gratitude: Recognizing Allah as the sole source of all blessings cultivates deep humility and gratitude. It prevents arrogance and self-admiration, as all success is attributed to Allah’s grace. This fosters contentment and appreciation for life [159].

Urdu: اللہ کو تمام نعمتوں کا واحد سرچشمہ تسلیم کرنا گہری عاجزی اور شکر گزاری پیدا کرتا ہے۔ یہ تکبر اور خود پسندی کو روکتا ہے، کیونکہ تمام کامیابی اللہ کے فضل سے منسوب ہے۔ یہ زندگی کے لیے قناعت اور تعریف کو فروغ دیتا ہے [159]۔

9.3. In Social and Political Life

Tawheed extends its influence to the collective sphere, shaping social structures and political ideals.

Justice and Equality: The belief in Allah’s absolute justice (Adl) mandates the establishment of justice and equality in society. All humans are equal before Allah, and no one has inherent superiority based on race, wealth, or lineage. This principle forms the basis for a just social order [160].

Urdu: اللہ کے مطلق عدل (عدل) پر یقین معاشرے میں انصاف اور مساوات کے قیام کا تقاضا کرتا ہے۔ تمام انسان اللہ کے سامنے برابر ہیں، اور کسی کو نسل، دولت یا نسب کی بنیاد پر کوئی موروثی برتری حاصل نہیں ہے۔ یہ اصول ایک منصفانہ سماجی نظام کی بنیاد بناتا ہے [160]۔
Unity of the Ummah: Tawheed fosters a strong sense of unity among Muslims worldwide, creating the concept of the Ummah. This spiritual brotherhood transcends geographical and cultural boundaries, encouraging mutual support, cooperation, and solidarity [161].

Urdu: توحید دنیا بھر کے مسلمانوں کے درمیان اتحاد کا ایک مضبوط احساس پیدا کرتی ہے، جس سے امت کا تصور پیدا ہوتا ہے۔ یہ روحانی اخوت جغرافیائی اور ثقافتی حدود سے بالاتر ہے، باہمی تعاون، مدد اور یکجہتی کی حوصلہ افزائی کرتی ہے [161]۔
Ethical Governance: In a society governed by Tawheed, leadership is a trust (Amanah) from Allah, and rulers are accountable to Him for their actions. This promotes ethical governance, where leaders are expected to rule with justice, compassion, and consultation, serving the welfare of the people [162].

Urdu: توحید کے زیر انتظام معاشرے میں، قیادت اللہ کی طرف سے ایک امانت (امانت) ہے، اور حکمران اپنے اعمال کے لیے اس کے سامنے جوابدہ ہیں۔ یہ اخلاقی حکمرانی کو فروغ دیتا ہے، جہاں رہنماؤں سے توقع کی جاتی ہے کہ وہ انصاف، ہمدردی اور مشاورت کے ساتھ حکومت کریں، لوگوں کی فلاح و بہبود کی خدمت کریں [162]۔

9.4. In Economic Dealings

Tawheed also provides an ethical framework for economic activities.

Prohibition of Usury (Riba): The prohibition of Riba (interest) is rooted in Tawheed, as it prevents the exploitation of the needy and promotes a just distribution of wealth. It encourages productive investment and risk-sharing, aligning with Allah’s attribute of justice [163].

Urdu: سود (ربا) کی ممانعت توحید میں جڑی ہوئی ہے، کیونکہ یہ ضرورت مندوں کے استحصال کو روکتی ہے اور دولت کی منصفانہ تقسیم کو فروغ دیتی ہے۔ یہ پیداواری سرمایہ کاری اور خطرے کی شراکت کی حوصلہ افزائی کرتی ہے، جو اللہ کے عدل کی صفت کے مطابق ہے [163]۔
Fairness and Honesty: All economic transactions must be conducted with fairness, honesty, and transparency. Deception, fraud, and exploitation are strictly forbidden, as they violate the principles of justice and brotherhood inherent in Tawheed [164].

Urdu: تمام اقتصادی لین دین کو انصاف، ایمانداری اور شفافیت کے ساتھ انجام دیا جانا چاہیے۔ دھوکہ دہی، فریب اور استحصال سختی سے ممنوع ہیں، کیونکہ وہ توحید میں موروثی انصاف اور اخوت کے اصولوں کی خلاف ورزی کرتے ہیں [164]۔

In essence, Tawheed is the guiding light that illuminates every aspect of a Muslim’s life, providing a holistic and integrated approach to existence. It transforms an individual into a conscious, responsible, and purposeful being, striving to live in harmony with the divine will and to establish justice and goodness on Earth.

References (continued):

[153] Quran 1:5. [154] Quran 2:183. [155] Quran 9:103. [156] Quran 2:196-203. [157] Quran 3:190-191. [158] Quran 12:87. [159] Quran 14:7. [160] Quran 4:58. [161] Quran 3:103. [162] Quran 4:58. [163] Quran 2:275. [164] Quran 83:1-3.

10. Challenges to Tawheed in the Modern World

Despite the clarity and universality of Tawheed, the modern world presents numerous challenges that subtly or overtly undermine this fundamental principle. These challenges often stem from prevailing ideologies, technological advancements, and shifts in societal values, requiring believers to be vigilant and intellectually robust in affirming their monotheistic faith.

10.1. Materialism and Consumerism

Materialism, the belief that only material things exist and are important, and its practical manifestation, consumerism, pose a significant threat to Tawheed. In a society driven by the acquisition of wealth, possessions, and sensory pleasures, the focus shifts from the Creator to creation. This can lead to a form of Shirk where worldly desires become the ultimate object of pursuit and devotion, overshadowing the worship of Allah.

English: “Indeed, the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver.” (Quran 31:33) [165]

Urdu: “بے شک اللہ کا وعدہ سچا ہے، پس دنیاوی زندگی تمہیں دھوکے میں نہ ڈالے اور دھوکہ دینے والا تمہیں اللہ کے بارے میں دھوکہ نہ دے۔” (قرآن ۳۱:۳۳) [165]

Explanation:

Materialism subtly replaces Allah as the ultimate source of happiness, security, and fulfillment. People may unconsciously attribute power and influence to money, status, or possessions, rather than recognizing them as temporary provisions from Allah. Consumerism encourages an insatiable desire for more, diverting attention from spiritual growth and fostering a sense of dissatisfaction that can only be truly filled by a connection with the Divine [166].

10.2. Secularism and Atheism

Secularism, in its extreme forms, advocates for the complete separation of religion from public life, relegating faith to the private sphere. While not inherently atheistic, radical secularism can lead to a worldview where divine law is deemed irrelevant to governance, ethics, and societal organization. Atheism, the outright denial of God’s existence, is a direct antithesis to Tawheed.

English: “And when it is said to them, ‘Follow what Allah has revealed,’ they say, ‘Rather, we will follow that which we found our fathers doing.’ Even though their fathers understood nothing, nor were they guided?” (Quran 2:170) [167]

Urdu: “اور جب ان سے کہا جاتا ہے کہ ‘اس کی پیروی کرو جو اللہ نے نازل کیا ہے،’ تو وہ کہتے ہیں، ‘بلکہ ہم تو اس کی پیروی کریں گے جس پر ہم نے اپنے باپ دادا کو پایا۔’ اگرچہ ان کے باپ دادا نہ کچھ سمجھتے تھے اور نہ ہدایت یافتہ تھے؟” (قرآن ۲:۱۷۰) [167]

Explanation:

Secularism challenges Tawheed al-Rububiyyah and Tawheed al-Uluhiyyah by attempting to remove Allah’s sovereignty from legislative and ethical domains. Atheism, on the other hand, directly attacks the very existence of the Creator, replacing divine purpose with randomness and human reason as the ultimate authority. Both ideologies, in their extreme forms, lead to a loss of objective moral standards and a diminished sense of accountability to a higher power, ultimately eroding the foundations of Tawheed [168].

10.3. Scientism and Reductionism

Scientism is the belief that science is the only reliable source of knowledge and that scientific methods can explain all phenomena, including those traditionally attributed to divine action. Reductionism attempts to explain complex phenomena by reducing them to their simplest components, often overlooking emergent properties or non-material aspects.

English: “And they say, ‘There is none but our worldly life; we die and live, and nothing destroys us except time.’ And they have thereof no knowledge; they are only conjecturing.” (Quran 45:24) [169]

Urdu: “اور وہ کہتے ہیں، ‘ہماری دنیاوی زندگی کے سوا کچھ نہیں؛ ہم مرتے ہیں اور جیتے ہیں، اور ہمیں وقت کے سوا کوئی چیز ہلاک نہیں کرتی۔’ اور انہیں اس کا کوئی علم نہیں؛ وہ صرف گمان کرتے ہیں۔” (قرآن ۴۵:۲۴) [169]

Explanation:

While Islam encourages scientific inquiry, scientism can become a challenge to Tawheed when it denies the existence of anything beyond empirical observation, thus implicitly rejecting the unseen (Ghaib) and the Creator. Reductionism, by attempting to explain all of existence through material processes alone, can obscure the signs of Allah’s design and wisdom in creation, leading to a diminished appreciation of Tawheed al-Rububiyyah and Tawheed al-Asma wa al-Sifat. Believers must understand that science explains how things work, while Tawheed provides the ultimate why and points to the ultimate Agent behind all workings [170].

10.4. Pluralism and Relativism

Religious pluralism, in its extreme form, suggests that all religions are equally valid paths to God, often implying that the concept of an exclusive truth (like Tawheed) is intolerant or outdated. Relativism asserts that truth and morality are subjective and culturally determined, negating any universal divine standards.

English: “And whoever desires other than Islam as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers.” (Quran 3:85) [171]

Urdu: “اور جو کوئی اسلام کے سوا کوئی اور دین چاہے گا، تو وہ اس سے ہرگز قبول نہیں کیا جائے گا، اور وہ آخرت میں نقصان اٹھانے والوں میں سے ہوگا۔” (قرآن ۳:۸۵) [171]

Explanation:

While Islam promotes peaceful coexistence and respect for people of other faiths, extreme pluralism can dilute the unique and absolute truth of Tawheed. Relativism, by denying objective moral truths, undermines the very basis of divine law and accountability, which are integral to Tawheed. These ideologies challenge the exclusive claim of Tawheed to be the ultimate truth and the sole path to salvation, requiring Muslims to articulate the rational and spiritual superiority of pure monotheism with wisdom and clarity [172].

10.5. Misinformation and Misinterpretations

In the age of information overload, misinformation and deliberate misinterpretations of Islamic concepts, including Tawheed, pose a significant challenge. These can come from external critics or internal deviations, leading to confusion, extremism, or a diluted understanding of the faith.

English: “O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.” (Quran 49:6) [173]

Urdu: “اے ایمان والو! اگر کوئی فاسق تمہارے پاس کوئی خبر لے کر آئے تو تحقیق کر لو، کہیں ایسا نہ ہو کہ تم نادانی میں کسی قوم کو نقصان پہنچا دو اور پھر اپنے کیے پر پشیمان ہو۔” (قرآن ۴۹:۶) [173]

Explanation:

Misinformation can distort the true message of Tawheed, leading to either rigid, exclusionary interpretations or overly liberal ones that compromise its core principles. It requires believers to seek knowledge from authentic sources, critically evaluate information, and adhere to the balanced understanding of Tawheed as taught by the Quran, Sunnah, and the Aims Masoomeen (A.S.) [174].

Addressing these modern challenges requires a renewed commitment to understanding and articulating Tawheed comprehensively, using both traditional wisdom and contemporary intellectual tools. It necessitates fostering critical thinking, promoting authentic Islamic scholarship, and demonstrating the practical relevance of Tawheed in building just, compassionate, and spiritually fulfilling societies.

References (continued):

[165] Quran 31:33. (https://quran.com/31/33) [166] Seyyed Hossein Nasr, The Need for a Sacred Science. [167] Quran 2:170. (https://quran.com/2/170) [168] Tariq Ramadan, Islam and the Arab Awakening. [169] Quran 45:24. (https://quran.com/45/24) [170] Maurice Bucaille, The Bible, The Quran and Science. [171] Quran 3:85. (https://quran.com/3/85) [172] John Hick, An Interpretation of Religion. [173] Quran 49:6. (https://quran.com/49/6) [174] Muhammad Qutb, Islam: The Misunderstood Religion.

Imam Ali (A.S.) on the Unity of Allah’s Essence and Attributes

Imam Ali (A.S.) further elaborated on the intricate relationship between Allah’s essence (Dhat) and His attributes (Sifat). He emphasized that Allah’s attributes are not separate entities or additions to His essence, but are identical with His essence. This philosophical point is crucial to maintaining the absolute Oneness of Allah and preventing any form of multiplicity within the Divine Being.

English Translation (from Nahj al-Balagha):

“Every attribute is different from that to which it is attributed, and everything to which something is attributed is different from the attribute. Thus whoever attaches attributes to Allah recognises His like, and whoever recognises His like regards Him two; and whoever regards Him as two recognises parts for Him; and whoever recognises parts for Him mistook Him; and whoever mistook Him pointed at Him; and whoever pointed at Him admitted limitations for Him; and whoever admitted limitations for Him numbered Him.” [30]

Urdu Translation (نہج البلاغہ سے):

“ہر صفت اس سے مختلف ہوتی ہے جس کی صفت بیان کی گئی ہو، اور ہر وہ چیز جس کی صفت بیان کی گئی ہو وہ صفت سے مختلف ہوتی ہے۔ پس جس نے اللہ سبحانہ و تعالیٰ کی صفت بیان کی تو اس نے اسے کسی کے مشابہ قرار دیا، اور جس نے اسے کسی کے مشابہ قرار دیا تو اس نے اسے دو سمجھا؛ اور جس نے اسے دو سمجھا تو اس نے اس کے لیے اجزاء تسلیم کیے؛ اور جس نے اس کے لیے اجزاء تسلیم کیے تو اس نے اسے غلط سمجھا؛ اور جس نے اسے غلط سمجھا تو اس نے اس کی طرف اشارہ کیا؛ اور جس نے اس کی طرف اشارہ کیا تو اس نے اس کے لیے حد بندی تسلیم کی؛ اور جس نے اس کے لیے حد بندی تسلیم کی تو اس نے اسے شمار کیا۔” [30]

Explanation:

This profound statement from Imam Ali (A.S.) is a cornerstone of Shia theology regarding divine attributes. It argues that if Allah’s attributes were distinct from His essence, it would imply a composite God, which contradicts absolute Tawheed. For instance, if Allah’s knowledge were separate from Him, it would mean He acquired knowledge, implying a prior state of ignorance, which is impossible for the All-Knowing. Therefore, Allah is Knowledge, is Power, is Life, and so on. His attributes are His very essence, understood from different perspectives. This concept safeguards against both anthropomorphism (likening God to creation) and the idea of a God composed of parts, ensuring His absolute simplicity and indivisibility [30, 175].

Imam Zayn al-Abidin (A.S.) on the Transcendence of Allah

Imam Zayn al-Abidin (A.S.), the fourth Imam, through his supplications in Sahifa Sajjadia, articulated the transcendence of Allah in a manner that deeply resonated with believers. His prayers are not just acts of devotion but also profound theological treatises on Tawheed.

English Translation (from Supplication 47 – The Supplication for the Day of Arafah):

“Praise belongs to God, who has no partner in His divinity, no likeness in His dominion, no opposite in His greatness, no peer in His uniqueness, no equal in His power, no associate in His might, no helper in His creation, no minister in His command, no supporter in His decree, no partner in His kingdom, no opponent in His will, no rival in His might, no equal in His praise, no companion in His glory, no like in His perfection, no comparison in His majesty, no similitude in His beauty, no example in His splendor, no partner in His dominion, no peer in His kingdom, no opposite in His greatness, no rival in His might, no equal in His power, no associate in His might, no helper in His creation, no minister in His command, no supporter in His decree, no partner in His kingdom, no opponent in His will, no rival in His might, no equal in His praise, no companion in His glory, no like in His perfection, no comparison in His majesty, no similitude in His beauty, no example in His splendor.” [176]

Urdu Translation (دعا ۴۷ – یوم عرفہ کی دعا سے):

“تمام تعریفیں اللہ کے لیے ہیں، جس کی الوہیت میں کوئی شریک نہیں، جس کی بادشاہت میں کوئی مشابہت نہیں، جس کی عظمت میں کوئی مخالف نہیں، جس کی یکتائی میں کوئی ہمسر نہیں، جس کی قدرت میں کوئی برابر نہیں، جس کی طاقت میں کوئی شریک نہیں، جس کی تخلیق میں کوئی مددگار نہیں، جس کے حکم میں کوئی وزیر نہیں، جس کے فیصلے میں کوئی معاون نہیں، جس کی بادشاہت میں کوئی شریک نہیں، جس کی مرضی میں کوئی مخالف نہیں، جس کی طاقت میں کوئی حریف نہیں، جس کی تعریف میں کوئی برابر نہیں، جس کی شان میں کوئی ساتھی نہیں، جس کی کمال میں کوئی مشابہت نہیں، جس کی جلالت میں کوئی موازنہ نہیں، جس کی خوبصورتی میں کوئی مماثلت نہیں، جس کی شان و شوکت میں کوئی مثال نہیں، جس کی بادشاہت میں کوئی شریک نہیں، جس کی سلطنت میں کوئی ہمسر نہیں، جس کی عظمت میں کوئی مخالف نہیں، جس کی طاقت میں کوئی حریف نہیں، جس کی قدرت میں کوئی برابر نہیں، جس کی طاقت میں کوئی شریک نہیں، جس کی تخلیق میں کوئی مددگار نہیں، جس کے حکم میں کوئی وزیر نہیں، جس کے فیصلے میں کوئی معاون نہیں، جس کی بادشاہت میں کوئی شریک نہیں، جس کی مرضی میں کوئی مخالف نہیں، جس کی طاقت میں کوئی حریف نہیں، جس کی تعریف میں کوئی برابر نہیں، جس کی شان میں کوئی ساتھی نہیں، جس کی کمال میں کوئی مشابہت نہیں، جس کی جلالت میں کوئی موازنہ نہیں، جس کی خوبصورتی میں کوئی مماثلت نہیں، جس کی شان و شوکت میں کوئی مثال نہیں۔” [176]

Explanation:

This extensive passage from Imam Zayn al-Abidin (A.S.) is a powerful litany affirming Allah’s absolute transcendence (Tanzih) and His uniqueness across all His attributes and domains. It systematically negates any possibility of partnership, likeness, opposition, or limitation for Allah. This comprehensive negation serves to purify the believer’s understanding of Tawheed, ensuring that Allah is conceived as utterly distinct from creation, beyond human imagination and comprehension. It fosters a deep sense of awe, reverence, and submission to a God who is truly incomparable and absolutely One [176, 177].

Imam Musa al-Kadhim (A.S.) on the Incomprehensibility of Allah’s Essence

Imam Musa al-Kadhim (A.S.) further reinforced the idea that while Allah’s existence and attributes are evident through His creation, His essence remains beyond human comprehension. This distinction is vital to prevent both anthropomorphism and a purely materialistic view of God.

English Translation (from a narration):

“Indeed, Allah is too great to be comprehended by the senses or to be compared with creatures. He is the Creator of everything, and nothing is like Him.” [178]

Urdu Translation (ایک روایت سے):

“بے شک اللہ اس سے کہیں عظیم ہے کہ اسے حواس سے سمجھا جا سکے یا مخلوقات سے تشبیہ دی جا سکے۔ وہ ہر چیز کا خالق ہے، اور اس جیسی کوئی چیز نہیں۔” [178]

Explanation:

This narration from Imam Musa al-Kadhim (A.S.) emphasizes the limits of human perception and intellect when it comes to understanding Allah’s essence. It reiterates the Quranic principle of “Laysa Kamithlihi Shay” (There is nothing like unto Him), guiding believers to affirm Allah’s existence and attributes without attempting to define His ‘how’ or ‘what’ in human terms. This approach preserves the purity of Tawheed by acknowledging Allah’s absolute transcendence and His infinite nature, which cannot be confined by finite human faculties [178, 179].

These teachings from the Aims Masoomeen (A.S.) collectively provide a profound and intricate understanding of Tawheed, serving as an intellectual and spiritual bulwark against various forms of deviation. They guide believers towards a pure, rational, and deeply spiritual conception of Allah’s Oneness, which is essential for a sound Islamic faith.

References (continued):

[175] Muhammad Husayn Tabataba’i, Shi’ite Islam. [176] Sahifa Sajjadia, Supplication 47. (https://al-islam.org/sahifa-sajjadiya-imam-zayn-al-abidin/supplication-47-supplication-day-arafah) [177] Sayyid Muhammad Baqir al-Sadr, Our Philosophy. [178] Usul al-Kafi, Vol. 1, Kitab al-Tawheed, Hadith 3. (https://www.al-islam.org/al-kafi-vol-1-usul-al-kafi-part-1-muhammad-ibn-yaqub-al-kulayni/chapter-1-book-knowledge-and-ignorance#hadith-3) [179] Shaykh al-Saduq, Kitab al-Tawheed.

References:

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The Essence of Monotheism (Tawheed) in Islam

The Essence of Monotheism (Tawheed) in Islam

توحید کا جوہر اسلام میں

Table of Contents

1. Introduction: The Foundation of Islam

Definition and Significance of Tawheed

The Centrality of Tawheed in Islamic Belief

2. Tawheed in the Holy Quran

Core Quranic Verses on Tawheed

Surah Al-Ikhlas (The Purity – Chapter 112)

Other Key Quranic Verses on Tawheed

Tawheed al-Rububiyyah (Oneness of Lordship)

Tawheed al-Uluhiyyah (Oneness of Worship)

Tawheed al-Asma wa al-Sifat (Oneness of Names and Attributes)

3. Tawheed in Hadith-e-Nabvi (SAW)

Prophet Muhammad’s (SAW) Teachings on Tawheed

The Hadith of Mu’adh ibn Jabal

The Hadith of Gabriel (Jibreel)

Emphasis on “La ilaha illa Allah” (There is no god but Allah)

Warning Against Shirk

Practical Manifestations of Tawheed in the Sunnah

Prayer (Salah)

Supplication (Du’a)

Reliance on Allah (Tawakkul)

Prophetic Letters and Treaties

4. Tawheed in the Teachings of Aims Masoomeen (A.S.)

Imam Ali (A.S.) and Nahj al-Balagha

Sermon 1: The Perfection of Tawheed

Sermon 186: The Uniqueness of Allah

Imam Ja’far al-Sadiq (A.S.) and Hadith al-Mufaddal

Argument from Design and Refutation of Atheism

Other Masoomeen (A.S.) on Tawheed

Imam Sajjad (A.S.) and Sahifa Sajjadia

Imam Musa al-Kadhim (A.S.)

5. Philosophical and Theological Dimensions of Tawheed

The Nature of God’s Oneness: Beyond Numeration

Divine Justice and Tawheed

6. Impact of Tawheed on Muslim Life

Ethical and Moral Implications

Societal and Political Dimensions

Psychological and Spiritual Benefits

Deeper Implications of Tawheed al-Rububiyyah

Deeper Implications of Tawheed al-Uluhiyyah

Deeper Implications of Tawheed al-Asma wa al-Sifat

7. Historical Context and Defense of Tawheed Against Shirk

The Pre-Islamic Arabian Context

Types of Shirk and Their Refutation

7.1. Shirk in Rububiyyah (Associating Partners in Lordship)

7.2. Shirk in Uluhiyyah (Associating Partners in Worship)

7.3. Shirk in Asma wa al-Sifat (Associating Partners in Names and Attributes)

The Role of Aims Masoomeen (A.S.) in Defending Tawheed

The Quranic Challenge to Polytheism

Tawheed as the Basis of Morality and Law

The Prophet’s (SAW) Condemnation of Grave Worship and Exaggeration

The Prophet’s (SAW) Emphasis on the Oneness of Allah in Supplications

The Prophet’s (SAW) Teaching on the Signs of Allah in Creation

The Sunnah as a Practical Guide to Tawheed

The Prophet’s (SAW) Emphasis on the Rights of Allah and His Servants

The Prophet’s (SAW) Warning Against Innovation (Bid’ah) in Religion

The Prophet’s (SAW) Teaching on the Best Remembrance (Dhikr)

Imam Muhammad al-Baqir (A.S.) and Imam Ja’far al-Sadiq (A.S.) on Divine Attributes

The Imams (A.S.) on the Unity of Creation and Command

8. Consequences of Rejecting Tawheed and Embracing Shirk

In this Worldly Life

In the Hereafter

The Imams (A.S.) on the Dangers of Shirk

9. Conclusion: The Unifying Principle of Islam

The Practical Implications of Tawheed

The Prophet’s (SAW) Emphasis on Intention and Sincerity (Ikhlas)

The Prophet’s (SAW) Teaching on Trust in Allah (Tawakkul)

The Prophet’s (SAW) Role as a Teacher of Tawheed

9. Practical Application of Tawheed in Daily Life

9.1. In Worship (Ibadah)

9.2. In Thought and Worldview

9.3. In Social and Political Life

9.4. In Economic Dealings

10. Challenges to Tawheed in the Modern World

10.1. Materialism and Consumerism

10.2. Secularism and Atheism

10.3. Scientism and Reductionism