TAWHEED Belief in one God

TAWHEED
Definition and Categories:

Islam believes in ‘Tawheed’ which is not merely monotheism i.e. belief in one God, but much more. Tawheed literally means ‘unification’ i.e. ‘asserting oneness’ and is derived from the Arabic verb ‘Wahhada’ which means to unite, unify or consolidate.

Tawheed can be divided into three categories.

1. Tawheed ar-Ruboobeeyah
2. Tawheed al-Asmaa-was-Sifaat
3. Tawheed al-Ibaadah.

A. Tawheed ar-Ruboobeeyah (maintaining the unity of Lordship)

The first category is ‘Tawheed ar-Ruboobeeyah’. ‘Ruboobeeyah’ is derived from the root verb "Rabb" meaning Lord, Sustainer and Cherisher.
Therefore ‘Tawheed-ar-Ruboobeeyah’ means maintaining the unity of Lordship. This category is based on the fundamental concept that Allah (swt) alone caused all things to exist when there was nothing. He created or originated all that exists out of nothing. He alone is the sole Creator, Cherisher, and Sustainer of the complete universe and all between it, without any need from it or for it.

B.  Tawheed al-Asmaa was-Sifaat (maintaining the unity of Allah’s name and attributes):

The second category is ‘Tawheed al Asmaa was Sifaat’ which means maintaining the unity of Allah’s name and attributes. This category is divided into five aspects:

(i) Allah should be referred to as described by Him and His Prophet  
Allah must be referred to according to the manner in which He and His prophet have described Him without explaining His names and attributes by giving them meanings other than their obvious meanings.

(ii) Allah must be referred to as He has referred to Himself
Allah must be referred to without giving Him any new names or attributes. For example Allah may not be given the name Al-Ghaadib (the Angry One), despite the fact that He has said that He gets angry, because neither Allah nor His messenger have used this name.

(iii) Allah is referred to without giving Him the attributes of His creation
In a reference to God, we should strictly abstain from giving Him the attributes of those whom He has created. For instance in the Bible, God is portrayed as repenting for His bad thoughts in the same way as humans do when they realise their errors. This is completely against the principle of Tawheed. God does not commit any mistakes or errors and therefore never needs to repent.

The key principle when dealing with Allah’s attributes is given in the Qur’an in Surah Ash-Shur:

"There is nothing Whatever like unto Him, And He is the One That hears and sees (all things)." 

[Al-Qur’an 42:11]

Hearing and seeing are human faculties. However, when attributed to the Divine Being they are without comparison, in their perfection, unlike when associated with humans who require ears, eyes, etc. and who are limited in their sight and hearing in terms of space, time, capacity, etc.

(iv) God’s creation should not be given any of His attributes   
To refer to a human with the attribute of God is also against the principle of Tawheed. For example, referring to a person as one who has no beginning or end (eternal).

(v) Allah’s name cannot be given to His creatures
Some Divine names in the indefinite form, like ‘Raoof’ or ‘Raheem’ are permissible names for men as Allah has used them for Prophets; but ‘Ar-Raoof’ (the Most Pious) and Ar-Raheem (the most Merciful) can only be used if prefixed by ‘Abd’ meaning ‘slave of’ or ‘servant of’ i.e. ’Abdur-Raoof’ or ‘Abdur-Raheem’. Similarly ‘Abdur-Rasool’ (slave of the Messenger) or ‘Abdun-Nabee’ (slave of the Prophet) are forbidden.

C. Tawheed al-Ibaadah (maintaining the unity of worship):

(i) Definition and meaning of ‘Ibadaah’:
‘Tawheed al-Ibaadah’ means maintaining the unity of worship or ‘Ibaadah’. Ibaadah is derived from Arabic word ‘Abd’ meaning slave or servant. Thus Ibaadah means servitude and worship.

(ii) All three categories to be followed simultaneously.
Only believing in the first two categories of Tawheed without implementing Tawheed-al-Ibaadah is useless. The Qur’an gives the examples of ‘Mushrikeens’ (idolaters) of the Prophet’s time who confirmed the first two aspects of Tawheed. It is mentioned in the Qur’an:

"Say: ‘Who is it that Sustains you (in life) From the sky and from the earth?
 Or who is it that Has power over hearing And sight? 
And who Is it that brings out The living from the dead 
And the dead from the living? 
And who is it that Rules and regulates all affairs?’ 
They will soon say, ‘Allah’. 
Say, ‘Will you not then Show piety (to Him)?’ " 

[Al-Qur’an 10:31]

A similar example is repeated in Surah Zukhruf of the Glorious Qur’an:

"If thou ask them, Who Created them, they will Certainly say, ‘Allah’: how Then are they deluded Away (from the Truth)?" 

[Al-Qur’an 43:87]

The pagan Meccans knew that Allah (swt) was their Creator, Sustainer, Lord and Master. Yet they were not Muslims because they also worshipped other gods besides Allah. Allah (swt) categorized them as ‘Kuffaar’ (disbelievers) and ‘Mushrikeen’ (idol worshippers and those who associate partners with God).

"And most of them Believe not in Allah Without associating (others As partners) with Him!" 

[Al-Qur’an 12:106]

Thus ‘Tawheed al-Ibaadah’ i.e. maintaining the unity of worship is the most important aspect of Tawheed. Allah (swt) alone deserves worship and He alone can grant benefit to man for his worship.

Source:DZN-Comparitive Religion

THE PHASES OF AN ISLAMIC REVOLUTION

ABOUT  THE PHASES  OF AN ISLAMIC  REVOLUTION

When  I  carried  out  a  study  of  Seerah of  the  Prophet Muhammad  (SAW) in  order  to  understand his methodology of revolution  a clear picture of the different stages  of  revolutionary struggle  emerged,  and   in  the context  of this  picture  I found  the  entire  events  of the Seerah  to  be  extremely  coherent,  congruent  and meaningful. The conclusion I have  arrived  at is that  the revolutionary struggle consists of six stages or phases. 

The first stage is that of "Invitation to the faith and conveying its message". In other words, spreading  or disseminating to  the  masses  the  revolutionary ideology.  The revolutionary ideology of Islam is enshrined in the concept of  "Tauheed".   It  should  be  clearly  noted  that  this  core concept is highly revolutionary in import with far-reaching consequences. In the social domain Tauheed demands  that all human  beings be treated as equal. All of them are the creation of the One God that is Allah (SWT). Nobody is born superior or inferior. All divisions, based on caste and colour or ethnicity, and language are completely negated. One corollary of the foundational belief of Tauheed is that only Allah is Sovereign. Absolute sovereignty rests with Allah Almighty alone. Man is there simply to establish the system that recognizes the sovereignty of Allah (SWT). To the extent that law making is within the boundaries of the Shariah  given by Allah (SWT) (through His prophets),  it can  be  done  through  mutual  consultation in  legislative assemblies. In the domain of politics no other revolutionary ideology  could  have  greater  impact.  A  couplet   of  Allama Iqbal depicts  this in these words:

None  with  dominion's   orb invest

But the Most High  alone:

He is the Sovereign,  all the rest

Are idols carved  from stone

Similarly   what   does   Tauheed demand   in  the   economic domain? It asserts  that  Allah  (SWT) Alone  is the Owner  of all  that  is in  the  heavens  and  the  earth.   Ownership  was never  meant  to be vested  in man.  Whatever man  possesses is  merely   entrusted  to  Him  and  he  is  only  a custodian. Allah   (SWT)  is  the  True  Owner.   An  oft-quoted  Persian verse expresses  this truth  thus:

This trust  (of anything)  with  us is for few days

Actually  the Owner  of everything   is Allah  Alone.

In ownership there  are no constraints on the right  to use or spend  something. If  you  own  a certain  amount   of wealth you may  use it in whatever way you like. Likewise  if I own something I can use it in any way  I please.  If it is my goat; I can  slaughter  it whenever I want  to as I have  a complete right  over  it. But you  cannot  do the  same  with  something that has been-entrusted   to you  or in other  words  you have been  made  a custodian of it. For things  that  are entrusted, their  usage  and  spending will be done  in accordance   with the wishes  of the master  or owner.  If the use or spending is contrary  to  the  wishes   of  the  master   or  owner   it  will amount    to  a  breach   of  trust.   So  the  demands  made   by Tauheed  in  three   different domains  have  been  explained clearly.  Human   equality at the  social  level,  sovereignty  of Allah  (SWT) and  the  concept of Khilafah  (vicegerency) at the political level, and  the concept  of trustee  of property  as opposed to owner  of property in the economic  domain.

The  second   stage  of  the  revolutionary  struggle   is  called "Discipline"  or "Organization".   That  is to organize  people who  have  made  a conscious decision  to respond positively to the revolutionary call of Tauheed into a group  or party  of followers. This  is needed   because   a revolution  cannot  be brought only  through invitation to faith  and  conveying   its message   unless   backed   by   a  group   of    'fedayeen'     or 'warriors'   loyal   and   completely   committed   to   Allah's Cause.     Take   the   example   of  a  communist  revolution. Unless  party   comrades  sacrifice  their  lives,  fill up  prison cells   and   consider    the   executioner's   sword    to   be   the ultimate   test  of  their  selfless  devotion,   can  a communist revolution   take   place?   Similarly   an  Islamic   Revolution needs  such  cadres  of committed  and  selfless  devotees   (to Allah's    Cause)   who   have   been   rigorously   disciplined. Discipline of  the  kind  for  which  our  religion   has  a term called سَمِعْنَا وَأَطَعْنَا Sami'na  wa ta'na  meaning   'listen  and  obey'.  In other words,  discipline should  be such  as is found  in the  armed forces.  A revolution  cannot  be brought about  if discipline is slack and  loose.

What  then  is the third  stage?  It is training  and  purification (or purging one's  body  and soul)  through  abstinence (from evil desires), which means imposing  on oneself first, the commandments   of  Allah   (SWT)  in  whose   path   one   is striving.    Weave   into  the  fabric  of  your  character   every trait  of the  Messenger Muhammad  (SAW) in whose   true following you  are setting  out to bring  a revolution.  Unless and   until   this  is  done   all  other   endeavours   will  prove fruitless.  Suppose  for a moment  that a party  worker  is very active,   is  constantly   involved    in   the   organization's   or party's   work  and  works  very  hard  but  shows  negligence, laziness,  and  apathy in performing  the duties  imposed   on him  by  his  Faith  (Islam).  Such  workers   are  incapable   of taking  the fight  ahead  for Allah's  Cause.  People  like these prove   to  be  of  no  use  in  a  situation   of  trial   and   test. Therefore the  third  very  important stage  is that  of training and  purification  through  self-development  and strengthening moral  I spiritual character. 

The noble Companions,   (RAA)    who   were    the   living   models    of perfection of the  Prophet Muhammad's  training,  are  the true   ideals   for  us  to  follow.   And   the  truth   is  that   the training imparted  to the  noble  Companions (RAA)  by  the Prophet  Muhammad  (SAW)  is  unparalleled  in  history. This is a fact which  even their enemies testified.  During  the Caliphate of Hazrat  Umar Farooq (RAA)  when  the  Muslim armies   were   battle-arrayed   against    the   Persian    might,    Rustum - the  commander of the Persian  army  - sent  some  spies  to gather  information about  the state  and  activities of  the   Muslim   army.    After    disguising   themselves   they     slipped     into    the    Muslim   encampments   and    closely     it observed the  activities around   them.  Upon  returning  they  gave  Rustum the report  that  they  are a remarkable people.    "At  night   they  are  ascetics whereas  in  the  day  they  are skilled  horsemen and  warriors." The world  had,  till then, seen    these    contrasting   shades    of   human     behaviour separately.    

Christian  monks   and   priests   were   found   in large  numbers at that  time. You must  have  heard  the story of  Bahira  the   monk   who   had   recognized  Muhammad (SAW)  as  a  little  boy  to  be  the  final  Prophet  (of  Allah SWT).  Up  till  the  time  the  Prophet  Muhammad  (SAW) there  were  very  sincere  priests   among   the  Christians. It was  one  of these  priests  who  had  guided   Hazrat  Salman Farsi  (RAA)   to  the  Prophet  Muhammad  (SAW)  advising him  to go forth  and  try his  luck  in the  'land  of the  dates' (Arabia) where   the  time  had  come  for  the  appearance  of last  of the  prophets.    Just  imagine how  learned   a scholar and  spiritually elevated priest  he must  have  been!  But in those  days  priests  were  such  that  a priest  during  the night was  also  a priest  in day  time.  They  were  never  found   to carry  swords. 

In the  same  way  the  world   had  witnessed the  lives  and   character  of  armed   forces  of  Roman   and Persian   emperors.  A  soldier   during   the  day  was  also  a soldier  at night  and often behaved  like a beast.  It would  be no less than  a miracle  for any woman,  living  in the vicinity of  a  place  where   the  army  chose  to  pitch   camp  for  the night,  to have  her honour  preserved. All through the night there  would  be riotous  debauchery, bouts  of drinking and revelry  to the fullest.  Now just look at how  remarkable the Prophet Muhammad's  training  and  process  of purification was   that   it  fused   together    two   contrasting  shades    of human  behaviour most remarkably.

There  cannot  be a more  comprehensive description of the Seerah  and  the  character of the  noble  Companions  (RAA) than  'at night  one finds  them  to be ascetics  and  in the day they   are   skilled   warriors'.  They   are   found   prostrating before   the   Almighty  Allah,   reciting    the   Quran    whilst standing  up  in  prayer   and   the  prayer   rugs  where   they prostrated  (before  Allah  SWT) were  wet  with  tears  (from fear of Allah  SWT).  Yet it is the very  same  people  who  are excellent warriors  and horsemen during  daytime, and  they fight with  tremendous velour.

It must  be noted  that  for any  revolutionary struggle   these are  the first  three  stages.  Invitation to Faith,  Discipline (or Organisation)   and    Training   and    purification   of   self through strict adherence to Sharia. These should  ultimately result    in   the   formation   of   a   group    (or   a   party)    of individuals  that  eventually  develop   into  a  potent   force. 

What  should  be the plan  of action  of this force? 
During  the period   in which  it  is gaining   in  strength   and  growing   in size  it  should   maintain  a  strong   and   close  relationship among   its  members,  constantly  strive   for  progressively better  discipline, try  to expand   its circle  of influence and broaden its base through its missionary work  i.e. invitation to faith  (Islam). Until  it is powerful enough  to confront the system   based   on  falsehood  it  should   act  on  a policy   of "passive  resistance".    "Keep  your   hands   tied"   (restrain your  emotions and  engage  in no counter  activity)  was  the order    given   by   Prophet   Muhammad   (SAW).   'Do   not retaliate   even   if  you  are  cut  to  pieces!'   I  have   already discussed   this   briefly   earlier.      Passive   resistance  is  of singular  importance  in  the  revolutionary  struggle   for  the reason  that  if the  revolutionary  group  or party  resorts   to aggression  or  becomes   violent   in  the  initial   stages,   the oppressive elements  in society  find  a moral  justification to crush  this  small  revolutionary  force. On  the  other  hand  if such  a revolutionary  group   adopts   the  policy  of passive resistance and  patiently   endures   the  suffering  inflicted  on  them  by  the  cruel  and  unjust,   the  general  opinion   of the people   in  the  society  will  over  time  shift  in  their  favour.    People  will ask themselves and  others  questions like:

'Why   are these people  being  tormented?

What  are they guilty  of?  

Is it theft  or robbery  that  they have  committed?

Have  they  dishonoured  someone?

Are  they  guilty  of committing  an immoral   act?

Are  they  blameworthy  simply  because   they believe    in   Allah    (SWT)  and   are   associated   with    the   message  and person  of Muhammad  (SAW)?'

This was precisely  the reason  why  in Makkah  the order  was  given  to keep  one's  hands  tied  and  not  to retaliate  even  in   self-defence. Thus the worst  kind of torture  was inflicted  by  the  Kuffar (non-believing pagan   Arabs  of Makkah)  on  the Muslims  which  they bore  with  remarkable patience.  But of  course   not  all  Makkans   were  stone-hearted.  Their  silent majority   was   witnessing  the   unjust   persecution  of  the Muslims.  It was  this moral  victory  of the Muslims  that later  manifested at Badr when  a fully armed  force of a thousand  Kuffar proved   no  match   against   a  small  band   of  three hundred  and  thirteen   (313) poorly  armed   Muslims,  who massacred them in a most humiliating manner.

As   I    mentioned   earlier,   passive    resistance  is   a   very important stage  of this revolutionary movement. When  we list  these  stages  in  order,  passive  resistance comes  in  the fourth  place but in reality it starts right from the day the call or invitation to faith is made.  And is involved  in each of the first three stages namely,  "Invitation to the Faith, Discipline (or Organisation) and  Training".  The truth  is that  to show patience    and   steadfastness  in   the   face   of   torture    and persecution   is   an   extremely   difficult    stage    and    this continues until  enough  power  has been  acquired  to directly challenge   the    existing    system.    It   should    be    clearly understood  that  a revolution cannot  be achieved  without   a clash  and  conflict.  Never  has  a revolution been  achieved thorough  mere  sermons  and  advice.  But at the same time if a premature showdown, without  the necessary preparation, were to take place the entire effort would  be wasted.

Earlier  I  stated   that  there  was   a  reason   why   retaliatory action   was   not   allowed   by  Prophet   Muhammad   (SAW) despite   severe  persecution  and  continuous  torture   caused by the Mushrikeen of Makkah  for twelve years. 'Endure  with patience   all  cruelty  and  if by  Allah's  grace  you  have  the moral   strength,    respond    to  their   abuses   with   words   of prayer'    were   words   of  support    by   the   prophet    to  his followers. In this  way  the  believers  were  being  tested  in their faith and trained  for greater sacrifices at the same time.

But when  sufficient power  has been  developed so that   the Islamic Revolutionary Movement thinks  it can openly challenge, strike  a direct  blow  at, and  can fight  the unjust social order  the revolution will enter  its fifth stage which  is that    of   "Active    Resistance". In  other   words    the vulnerabilities or weaknesses of the unjust  social order  will now  be challenged. I will deal with  this point  rather  briefly here  although  it  requires   longer  explanation.  If  curiosity sparks  a further  interest,  do read  my Urdu  book  Manhaj-e-lnqilab-e-Nabawi  (The  Prophet's   Methodology   of Revolution) that I had  mentioned earlier  in my discourse.

Today  if such  an  Islamic  revolutionary  movement  comes into existence  the question  as to whether there  is sufficient power   so  that  it can  enter  into  the  next  stage  of  "Active Resistance" will  depend   on the Ijtihad of the Ameer (Leader of the Movement).  In the case of the  Prophet  Muhammad (SAW) this  decision  was  made  by Allah  (SWT). When  the Hijra (migration   to Madina)  was  underway,  the following Ayah of Surah  Hajj was revealed:

To those against  whom  war is made Permission  is given  (to fight), because  they Are wronged  --- and verily, Allah  (SWT) is Most Powerful  for their aid.     (22:39)

Who  sent  this  decree?  Allah  (SWT) did,  by  revealing   it to His  Messenger  (Muhammad  SAW).  But now  the  door  of revelation  has been  closed  forever. Today  this decision  will be made  through the exercise of Ijtihad. Full use will have  to be made  of the faculties  of reasoning  and comprehension to decide  whether  there  is  sufficient  power   to  confront   the system based  on falsehood  (the Unjust Social Order).  If after consulting     the    advisory     council    the    Ameer    of    the organisation   concludes    that   they   have   activists   in   the required  numbers who  are disciplined, trained  to listen and obey, committed  to Allah's cause and raised on Islamic principles,  have  undergone   purification of their inner  selves through  adherence   to  Islamic  practices   and  have  as  their ultimate   goal dying  for Allah's  Cause  and  would  prefer  to have   their  bodies   riddled   with   bullets   than   show   their backs.  If  they  are  baton  charged     they  would   not  cower down  and flee. If they were  to be thrown  into lock-ups  they would  prefer  to stay there  rather  than plead  guilty. When  it is  felt  that  there  is requisite   power   to  make  a  challenge, active resistance  will be initiated  with  full force. So the final decision  in this matter  will be made by the Ameer.

We  find   active   resistance   in  the  Seerah of  the  Prophet Muhammad  (SAW) when   after  migrating   to  Madinah he   did not settle down  to a life of ease and comfort. Look at the brazenness  of the  Orientalists and  Western  historians   that they  translate  the Hijra as 'Flight  to Madina'.  Flight actually means  escape.  Escape  is literally  to run  away  from  danger to  seek  refuge  elsewhere.   Muhammad  the  Messenger  of Allah  (SAW) did  not  go  to  Medina   to  take  refuge,   Allah forbid.  Hijra actually  signifies  the  provision   of  a base  by Allah  Almighty  for the Messenger Muhammad  (SAW) and his   followers    (RAA)     from   where   they   could   launch   a movement   for  an  Islamic  Revolution   up  to  its  successful conclusion.  Soon   after   arriving    at  Madina    the   Prophet (SAW) spent  six months   to establish  internal  stability  and peace  to the  situation   in Medina.   During  this  time  he  did three  things.  The first was  the construction of the Prophet's Mosque a Community  Centre,  so to say, was  established. The   second    was    to   forge   brotherhood    between     the Muhajireen---the emigrants  from Makkah  and the Ansar ---  the  helpers  of the  Prophet  Muhammad  SAW, in  Allah's Cause,  from Madina.  And  the third  thing which  he did was to enter  into treaty with  three  tribes of the Jews.  In this way he had  them  firmly  bound  in three  separate  agreements.  It was agreed  that they would  be free to practice  their religion and  their  civic rights  would   be  retained   but  if ever  there were  to be an attack  on Madina  from  any side  they  would either join the Muslims in defending  Madina or remain completely neutral.

After  this  initial  period  of six months  comes  the phase  of "direct   action"   or  "open  resistance".   The  Prophet   (SAW) dispatched small  groups  of raiding  or surveillance parties. In this  way  he reached   for the  lifeline  of the  Quraysh and imperiled    their  trade  caravans.   I  have  already   discussed about  these expeditions in brief.  It was  in fact the result  of such   direct   action   (or  open   resistance)   that   a  thousand strong  army  of the Quraysh armed  to the hilt had  marched against   the  Muslims.   And  thus  began   the  sixth  and   the final   phase   in   the   revolution    of  Prophet    Muhammad, namely  that  of "Armed  Conflict".  Now  the time had  come for  the  swords   and  spears   to  decide   the  fight.  Now  the time had  come for the two  groups  to pitch  their  full might against  each other.

The sixth  and  the final phase  is spread  over a period  of six  years.   During    this  period   many   ups   and   downs   were     witnessed.    At  Badr  seventy   Kuffaar   (unbelievers)  were killed  whereas   only  fourteen   Muslims  were  martyred.  At Uhud    seventy     Companions    (RAA)    were     martyred. According  to the  Quran   

"They  fight  in  the  way  of Allah (for Allah's  Cause).   They  kill and  are  also  killed"   (9:111).

Allah  did not give believers  the guarantee that  they would not  get  hurt   if  they  fought   in  His  Way  (or  His  Cause). Nowhere was  such  a thing  guaranteed. What  Allah  (SWT) wants   to see  instead   is  that  you  lay  down   your  lives  as proof  of your  sincerity   towards   the  faith  of Islam.   How could   the  ordinary  believers   be  given  such  a  guarantee, when  no such  guarantee was  given  to the Prophet   (SAW). 

Was  the Prophet's blessed  body  not  injured  when  he was pelted  with  stones  at Ta'if?   

At Uhud when  his blessed  face received   a blow  from  a sword  were  not  his  blessed   teeth lost in Allah's  cause?   

Did blood  not  spurt  from his wound because  of this? 

And wasn't  his blessed  cheek scratched by the   rings   of  his   own   helmet    at   Uhud?   

They   (i.e.  the Muslims)  underwent    all   of   this ....     Only   after   going through  all  these  tribulations  and  after  sacrificing all  in Allah  Almighty's  cause  the  moment   arrives   when   Allah grants   victory   to  the  believers.  Allah   has   promised  to ultimately   crown   such   efforts   with   success.    The   Holy Quran  asserts 'quite emphatically:

You must  gain mastery  if you are true in faith.(3:139)

Source:LOVE FOR THE MESSENGER (SA)

To Be Continued....