The question, "Is the greatest affair which Allah has commanded that of Tawhid?" invites a profound reflection on the essence of Islamic teachings. While Tawhid, the oneness of Allah, is undoubtedly central to Islam, there's a compelling argument that the imperative to think, reflect, and contemplate is equally, if not more, vital. This article seeks to explore this notion, drawing upon Quranic verses, Hadiths, and scholarly interpretations.
Rooted in the Quranic Revelation: The incident at Hira, marking the commencement of revelation, underscores the importance of reflection. The command "Iqra" (read) to Prophet Muhammad (PBUH) was not just about literacy; it was an exhortation to engage deeply with the world and its Creator.
Quranic Emphasis on Intellectual Engagement: The Quran is replete with verses urging believers to ponder and reflect. Verses like Saad 38:29, Muhammed 47:24, and Ghashiyyah 17-20 highlight this imperative. They call for a deep engagement with the signs of Allah, rather than a passive reception.
Prophetic Practice of Reflection: The Prophet Muhammad’s (PBUH) practice of reflection is well-documented. An instance is his profound weeping upon receiving divine revelation, as exemplified in his reaction to Sura Al Imran: 190. This demonstrates how deeply he contemplated the words of Allah.
The point is whether contemplation was the starting point of the call of all Prophets. The Qur'an is replete with examples of the Prophets' call and in most, if not all, cases there is no mention of contemplation before Tawhid. Let us consider the following verses:
1. 16:36
And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut." And among them were those whom Allah guided and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers.
2. 21:25
And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me."
3. 21:92
Indeed this, your religion, is one religion and I am your Lord, so worship Me.
4. 23:51-52
[ Allah said], "O messengers, eat from the good foods and work righteousness. Indeed, I, of what you do, am Knowing. And indeed this, your religion, is one religion and I am your Lord, so fear Me."
5. 11-25/26
And We had certainly sent Noah to his people, [saying], " Indeed, I am to you a clear warner. That you not worship except Allah . Indeed, I fear for you the punishment of a painful day."
so on and so forth.
The only example that supports your viewpoint somehow is the story of Abraham Alaihi salat but that too is actually calling to Tawhid.
Understanding the Depth of Tawhid: Tawhid goes beyond the mere utterance of "La Ilaha Illa Allah" (There is no deity but Allah). It entails recognizing Allah's supremacy in all aspects of life, including legislation and governance.
The Challenge of Acknowledging Allah as Legislator: While many accept Allah as the Creator, the reluctance often lies in accepting Him as the ultimate Legislator. This was evident in the resistance of the Quraysh chiefs to the Prophet’s message, which called for sovereignty to be attributed solely to Allah.
Implications for Governance: The concept of Tawhid is intricately linked to the Islamic governance system – the Khilafah. Upholding Tawhid means striving for a system that implements divine legislation, as established by the Prophet Muhammad (PBUH).
Contemporary Misuse of Tawhid: The notion of Tawhid has been subject to misinterpretation and abuse. For instance, the situation in Saudi Arabia under Muhammad Bin Salman illustrates a deviation from the true essence of Tawhid, leading to disillusionment among many young Muslims.
The Need for Authentic Representation: There's a pressing need to represent Tawhid in its true, holistic form – one that encompasses the sovereignty of Allah in both personal faith and collective life.
While Tawhid is a fundamental aspect of Islam, the greatest affair as commanded by Allah arguably encompasses both the proclamation of His oneness and the active engagement of the intellect. The essence of Tawhid is found not only in its declaration but also in the practice of reflection, understanding, and applying its principles in governance and daily life. This comprehensive understanding is crucial for a true and meaningful adherence to Islam.
Q1: What exactly is Tawhid in Islamic theology?
Tawhid in Islamic theology refers to the concept of the oneness of Allah. It's the fundamental Islamic belief that Allah is the only creator, sustainer, and ruler of the universe, and there is no deity or power worthy of worship but Him.
Q2: Why is Tawhid considered the most important concept in Islam?
Tawhid is considered the cornerstone of the Islamic faith because it shapes the Muslim's beliefs, actions, and worldview. It emphasizes that all worship and obedience should be directed solely to Allah, influencing every aspect of a Muslim's life.
Q3: Is the intellectual aspect of Tawhid often overlooked in Islamic teachings?
While the focus is often on the declaration and worship aspects of Tawhid, the intellectual component, which involves understanding, contemplating, and applying the concept of Allah's oneness in all life's dimensions, is equally important but sometimes less emphasized.
Q4: How does Tawhid influence Islamic governance and law?
Tawhid asserts that sovereignty belongs to Allah alone, which impacts Islamic governance and law by emphasizing that all legislation and authority should align with divine guidance as revealed in the Quran and Sunnah.
Q5: Can the concept of Tawhid conflict with modern governance systems?
There can be conflicts when modern governance systems promote laws and practices that contradict Islamic principles of Tawhid. For Muslims, it is important to reconcile these differences by upholding Tawhid in their personal and communal lives while navigating the complexities of modern governance.
Q6: How do Muslims practice Tawhid in their daily lives?
Practicing Tawhid involves acknowledging Allah's oneness in worship, following His commandments, and applying Islamic principles in all aspects of life, including moral, ethical, and social conduct.
Q7: What role does reflection and contemplation play in understanding Tawhid?
Reflection and contemplation are crucial in deepening one's understanding of Tawhid. They involve pondering over the Quran, the creation, and life events to recognize Allah's sovereignty, wisdom, and mercy, leading to a more profound and conscious adherence to His oneness.
Genuine tawhid begins after the cessation of thinking. Indeed, genuine reflection begins after the end of thinking. But who can escape the endless deluge of thoughts?
We don't think thoughts; they come to us. The beginning of the West's afflictions (not necessarily the cause though) is Descartes "I think therefore I am".
without wishing to trivialise an issue that is certainly challenging, our ideas of our self-form and our identity are little better than crude approximations built by us to fit the conditioning we received as children. We do not have an adult sense of identity. Rather we are propelled out of our families into the world with makeshift senses of self and programmed with certain ambitions and desires, sometimes to fulfil our parents' unfulfilled ambitions - the poet said: If I don't make it, perhaps my baby will - and then we play in the world, often to disastrous effect.
As for intellectuals we play with ideas. Given a certain IQ, we can easily manipulate ideas and receive the acknowledgement of other 'intellectuals' of similar disposition. But there is nothing serious in this and it is not even the beginning of intellect because there is no self-knowledge in it at all. The first command is "Know thyself".
Thinking which the Qur'an recommends is not noncategorical; it is bound to caveats and restrictions. It is a slave to Creed and Belief. Independent and Free Thinking per se is NOT a Qur'anic endorsement, Thinking which somehow helps to confirm Religion through a dose of Rationality is. It is FAITH the highest Qur'anic Virtue, not mere Thinking.
There is naught which warrants to conclude that the pith and marrow of the Prophets' Call was Thinking per se. The Messengers rather appealed to people's emotions and instincts and asked them to simply trust them as the receivers of Revelation and so get rewarded in the AfterLife in return, thus inaugurating their movements by laying the foundation through Creed and Belief. It is this, in fact, which is so bulgingly evident across all of the Qur'an by means of Repetitive Emphasis ("Istiqrar").
Hood, 25-27:
And We sent Noah unto his folk (and he said): I am a plain warner unto you that ye serve none, save Allah. Lo! I fear for you the retribution of a painful Day. The chieftains of his folk, who disbelieved, said: We see thee but a mortal like us and we see not that any follow thee save the most abject among us, without reflection. We behold in you no merit above us, nay, we deem you liars.
Maryam, 41-50:
And make mention in the Scripture of Abraham. Lo! he was a saint, a Prophet. When he said unto his father: O my father! Why worshippest thou that which beareth not nor seeth, nor can in aught avail thee? O my father! Lo! there hath come unto me of knowledge that which came not unto thee. So follow me and I will lead thee on a right path. O my father! Serve not the devil. Lo! the devil is a rebel unto the Beneficent. O my father! Lo! I fear lest a punishment from the Beneficent overtake thee so that thou become a comrade of the devil. He said: Rejectest thou my gods, O Abraham? If thou cease not, I shall surely stone thee. Depart from me a long while! He said: Peace be unto thee! I shall ask forgiveness of my Lord for thee. Lo! He was ever gracious unto me. I shall withdraw from you and that unto which ye pray beside Allah and I shall pray unto my Lord. It may be that, in prayer unto my Lord, I shall not be unblest. So, when he had withdrawn from them and that which they were worshipping beside Allah, We gave him Isaac and Jacob. Each of them We made a Prophet. And We gave them of Our mercy and assigned to them a high and true renown.
Yusuf, 37-40:
Lo! I have forsaken the religion of folk who believe not in Allah and are disbelievers in the Hereafter. And I have followed the religion of my fathers, Abraham and Isaac and Jacob. It never was for us to attribute aught as partner to Allah. This is of the bounty of Allah unto us and unto mankind; but most men give not thanks. O my two fellow prisoners! Are divers lords better, or Allah the One, the Almighty? Those whom ye worship beside Him are but names which ye have named, ye and your fathers. Allah hath revealed no sanction for them. The decision rests with Allah only, Who hath commanded you that ye worship none save Him. This is the right religion, but most men know not.
Zumur, 11-14:
Say: Lo! I am commanded to worship Allah, making religion pure for Him (only). And I am commanded to be the first of those who surrender (unto Him). Say: Lo! if I should disobey my Lord, I fear the doom of a tremendous Day. Say: Allah I worship, making my religion pure for Him (only).
Araaf, 158:
Say: O mankind! Lo! I am the messenger of Allah to you all, Him unto whom belongeth the Sovereignty of the heavens and the earth. There is no God save Him. He quickeneth and He giveth death. So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His words and follow him that haply ye may be led aright.
Hence, I will reiterate that it is FAITH-BASED TAWHID the highest of Qur'anic Virtues and NOT mere Thinking. Whenever the Qur'an asks "Aafala Ta'qilun?" it is almost always preceded by, or post-fixed by, a grand doctrinal description of Allah's Godhead and Greatness, which primes and enslaves the reader's mind and attention and mode of logic. Thus the kind of Thinking which the Qur'an recommends is implicitly, if not explicitly, restrictive and exclusive. It is not what is called Independent, Original, Free or Critical Thinking whose very heart-beat is skepticism and rejection and which nourishes on and progresses through trial and error.
The address of revelation is to all humanity and not specific to the prophet(saw).
The first command to the Prophet (saw) was to read, to interpret. The Prophet asked, "How should I read?" The angel replied, "Read, read in the Name of God..."
The key to understanding the cosmos is to read it like a book.
There are only two ways to read this book: self-referential or other-indicative.
To read a book in a self-referential way is to interpret it as a collection of phenomena which point only to themselves and nothing more.
The Other-indicative way to read is to interpret it as a collection of signs, each of which points to the Names and Attributes of its Author. Everyone reads the Divine book of the cosmos, but it is only reading which is done 'in the name of God' which yields the truth. Thinking, deliberating and rationalising (tafakkur, tadabbur and ta'aqqul) are enjoined on us by the Qur'an and can be understood as the means whereby "Iqra!" takes place.
The command 'Read!' applies to everyone, for we are all recipients of revelation.
True belief - investigative rather than imitative belief - is impossible without knowledge, which requires pondering. What one does with the knowledge one gains is an issue of will.
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