Tawhid Ar-Rubbubiyah

 

Tawhid Ar-Rubbubiyah

[Maintaining the Unity of Lordship]

Dr. Billal Philips

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Allah Alone Caused All Things to Exist

This category of Tawhid is based on the fundamental concept that Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is Rubbubiyah which is derived from the root "Rabb" [Lord].

According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad (Sallallahu 'alayhi wa sallam) used to often repeat the exclamatory phrase "La Hawla Wa Laa Quwwata Illa Billah" [There is no movement nor power except by Allah's will].

The basis for the Rubbubiyah concept can be found in many Qur'anic verses. For example, Allah says:

• "Allah created all things and He Is the agent on which all things depend." [9]

• "And Allah created you all and whatever you do." [10]

• "It was not you who threw, when you threw, but it was Allah who threw." [11]

• "And no calamity strikes except by Allah's permission." [12]

The Prophet (Sallallahu 'alayhi wa sallam) further elaborated on this concept saying, "Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you whom Allah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allah had already written to happen to you" [13]

Thus, what man conceives as good fortune and misfortune are merely events predestined by Allah as part of the tests of this life. The incidents follow patterns set only by Allah. Allah has said in the Qur'an:

"O Believers! Surely there is in your wives and children an enemy for you, so beware of them." [14]

That is, within the good things of this life there are severe tests of one's faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse:

"Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient." [15]

Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge.

"Perhaps you may dislike something which is really good for you or like something bad for you, but Allah knows [what is best for you], and you do not." [16]

Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". Apparent "good fortune" and "misfortune" are both from Allah and cannot be caused by good-luck charms such as rabbit's feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc. In fact, the belief in charms and omens is a manifestation of the grave sin of syirik [association] in this form of Tawhid. 'Uqbah, one of the companions of the Prophet (Sallallahu 'alayhi wa sallam), reported that once a group of men approached Allah's messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied, "Verily, he is wearing an amulet" [17] The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it then made the oath. The Prophet (Sallallahu 'alayhi wa sallam) then said, "Whoever wears an amulet has committed Syirik." [18]

As for using the Qur'an like a charm or amulet by wearing or carrying Qur'anic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet (Sallallahu 'alayhi wa sallam) nor his Companions used the Qur'an in this fashion, and the Prophet (Sallallahu 'alayhi wa sallam) said, "Whoever innovates in Islam something which does not belong to it will have it rejected." [19] It is true that the Qur'anic chapters, An-Naas and Al-Falaq, were revealed specifically for exorcism [that is, for removing evil spells, but the Prophet (Sallallahu 'alayhi wa sallam)demonstrated the proper method by which they should be used. On an occasion when a spell had been cast on him, he told 'Ali Ibn Abu Talib to recite the two chapters verse by verse and when he became ill he used to recite them on himself. [20] He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.

Footnotes:

9. Surah Az-Zumar, 39:62.

10. Surah As-Safaat, 37:96.

11. Surah Al-Anfaal, 8:17. This was in reference to a miraculous incident which took place when the Prophet (~) gathered some dust in his hand and threw it at the enemy (at the beginning of the Battle of Badar). Allah caused the dust to reach the faces of the enemy in spite of their great distance.

12. Surah At-Taghabun, 64:11.

13 Reported by Ibn 'Abbas and collected by at-Tirmidzi. See Ezzeddin Ibrahim and Denys Johnson - Davies, An-Nawawi's Forty Hadith, (English Trans.), (Damascus, Syria: The Holy Koran Publishing House, 1976), p.68, no.19.

14. Surah At-Taghabun, 64:14.

15. Surah Al-Baqarah, 2:155.

16. Surah Al-Baqarah, 2:216.

17. A charm worn to bring good fortune or avert evil.

18. Collected by Ahmad.

19.Reported by 'Aishah and collected by Al-Bukhari (Sahih Al-Bukhari, (Arabic - English) vol.3, p.535, no.861), Muslim (Sahih Muslim, (English Trans.) vol.3, i, 931, no.4266 and no.4267) and Abu Dawud (Ahmad Hasan, Sunan Abu Dawud (English Trans.), (Lahore: Sh. Muhammad Ashraf Publishers, 1st. ed., 1984), vol.3, p. 1294).

20. Reported by 'Aishah and collected by Al-Bukhari (Sahih Al-Bukhari, (Arabic-English), vol.6, p.495, no.535) and Muslim (Sahih Muslim, (English Trans.), vol.3, p.1195, no.5439 and 5440).

[Via MSA].

The Categories of Tawhid

The Categories of Tawhid

Dr. Billal Philips

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Literally Tawhid means "unification" [making something one] or "asserting oneness", and it comes from the Arabic verb [wahhada] which itself means to unite, unify or consolidate. [1] However, when the term Tawhid is used in reference to Allah [i.e. Tawhidullah [2]], it means the realizing and maintaining of Allah’s unity in all of man's actions which directly or indirectly relate to Him.

It is the belief that Allah is One, without partner in His dominion and His actions [Rububiyyah], One without similitude in His essence and attributes [Asma wa Sifat], and One without rival in His divinity and in worship [Uluhiyyah or 'Ibadah]. These three aspects form the basis for the categories into which the science of Tawhid has been traditionally divided.

The three overlap and are inseparable to such a degree that whoever omits any one aspect has failed to complete the requirements of Tawhid. The omission of any of the above mentioned aspects of Tawhid is referred to as "Syirik" [lit. sharing]; the association of partners with Allah, which, in Islamic terms, is in fact idolatry.

The three categories of Tawhid are commonly referred to by the following titles:

1. Tawhid Ar-Rabbubiyah [lit. "Maintaining the Unity of Lordship"]

2. Tawhid Al-Asma Was-Sifat [lit. "Maintaining the Unity of Allah’s Names and Attributes"]

3. Tawhid Al-'Ibadah [lit. "Maintaining the Unity of Allah’s Worship"] [3]

The division of Tawhid into its components was not done by the Prophet SAW or by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. However, the foundations of the components are all implied in the verses of the Qur’an and in the explanatory statements of the Prophet SAW and his companions, as will became evident to the reader when each category is dealt with in more detail later in this chapter.

The necessity for this analytical approach to the principle of Tawhid arose after Islam spread into Egypt, Byzantium, Persia and India and absorbed the cultures of these regions. It is only natural to expect that when the peoples of these lands entered the fold of Islam, they would carry with them some of the remnants of their former beliefs. When some of these new converts began to express in writings and discussions, their various philosophical concepts of God, confusion arose in which the pure and simple Unitarian belief of Islam became threatened.

There were also others who had outwardly accepted Islam but secretly worked to destroy the religion from within, due to their inability to oppose it militarily. This group began to actively propagate distorted ideas about Allah among the masses in order to tear down The First Pillar of Iman [Faith] and with it Islam itself

According to Muslim historians, the first Muslim to express the position of man's free-will and the absence of destiny [Qadar] was an Iraqi convert from Christianity by the name of Sausan. Sausan later reverted to Christianity but not before infecting his student, Ma'bad Ibn Khalid Al-Juhani from Basrah. Ma'bad spread the teachings of his master until he was caught and executed by the Umaiyad Caliph, 'Abdul-Malik Ibn Marwan [685-705], in the year 700 CE. [4]

The younger Sahabah [companions of the Prophet SAW] who were alive during this period, Like 'Abdullah Ibn 'Umar [d. 694 CE] and 'Abdullah Ibn Abi Awfa [d. 705CE], advised the people not to greet those who denied destiny nor make funeral prayers for those of them who died. That is, they considered them to be disbelievers. [5]

However, Christian philosophical arguments for free-will continued to find new supporters. Ghailan Ibn Muslim from Damascus studied under Ma'bad and championed the cause of free-will until he was brought before Caliph 'Umar Ibn 'Abdul-'Aziz [717-720CE]. He recanted his beliefs publicly, however, [and] on the caliph's death, he resumed teaching free-will. The following caliph, Hisham Ibn 'Abdul Malik [724-743CE], had him arrested, tried and executed. [6]

Another prominent figure in this controversy was Al-Ja'ad Ibn Dirham, who not only supported the philosophy of free-will, but also attempted to re-interpret the Qur'anic verses containing descriptions of Allah’s qualities according to neo-platonic philosophy. Al-Ja’ad was at one point a tutor for the Umayyad prince, Marwan Ibn Muhammad, who later became the fourteenth caliph [744-750CE]. During his lectures in Damascus, he openly denied some of Allah’s attributes, like seeing, hearing etc., until the Umaiyad governor expelled him. [7] He then fled to Kufah, where he continued to propound his ideas and gather followers until his heretical opinions became widely publicized and the Umaiyad governor, Khalid Ibn Abdullah, had him publicly executed in 736 CE. However, his main disciple, Jahim Ibn Safwan, continued to defend his master's doctrines in philosophical circles in Tirmiz and Balakh, when his heresies became widespread, he was executed by the Umayyad governor, Nasir Ibn Saiyar, in 743CE. [8]

The early caliphs and their governors were closer to Islamic principles and the consciousness of the masses was higher due to the presence of the Prophet's companions and their students. Hence, the demand for the elimination of open heretics received immediate response from the rulers. In contrast, the later Umaiyad caliphs were more corrupt and as such cared little about such religious issues. The masses were also less islamicly conscious and thus were more susceptible to deviant ideas.

As greater numbers of people entered Islam, and the learning of an increasing number of conquered nations was absorbed, the execution of apostates was no longer used to stem the rising tide of heresy. The task of opposing the tide of heresy fell on the shoulders of the Muslim scholars of this period who rose to meet the challenge intellectually. They systematically opposed the various alien philosophies and creeds by categorizing them and countering them with principles deduced from the Qur’an and the Sunnah. It was out of this defense that the science of Tawhid emerged with its precisely defined categories and components.

This process of specialization occurred simultaneously in all of the other areas of Islamic knowledge as it has done in the various secular sciences of today. Therefore, as the categories of Tawhid are studied separately and in more depth, it must not be forgotten that they are all a part of an organic whole which is itself the foundation of a greater whole, Islam itself.

Footnotes :

1. J.M. Cowan, The Hans Wehr Dictionary of Modern Written Arabic, (Spoken Language Services Inc., New York, 3rd. ed., 1976), p.1055.

2. The word Tawhid does not actually occur in either the Qur’an or in the statements (Hadiths) of the Prophet (~). However, when the Prophet (~) sent Mu’adz Ibn Jabal as governor of Yemen in 9AH, he told him, "You will be going to Christians and Jews (Ahl Al-Kitab), so the first thing you should invite them to is the assertion of the oneness of Allah (Yuwahhidd Allah)." (Narrated by Ibn 'Abbas and collected By Al-Bukhari (Muhammad Muhsin Khan, Sahih Al-Bukhari, (Arabic-English), (Riyadh: Maktabah Ar-Riyad Al-Hadithah, 1981), vol.9, pp. 348-9, no.469) and Muslim (Abdul Hamid Siddiq, Sahih Muslim (English Trans.), (Lahore: Sh. Muhammad Ashraf Publishers, 1987), vol.1, pp.14-5, no.27). In this Hadith the present tense of the verb from which the verbal noun Tawhid is derived was used by the Prophet (~).

3. Ibn Abil-'Ezz Al-Hanafi, Sharh Al-'Aqidah At-Tahawiyah, p.78.

4. Ibn Hajar, Tahdhib At-Tahdhib, (Hyderabad, 1325-7) vol. 10, p.225.

5. 'Abdul-Qahir Ibn Tahir Ai-Baghdadi, Al-Farq Bain Al-Firaq, (Beirut: Daar Al-Ma'rifah), pp.19-20.

6. Muhammad Ibn 'Abdul-Karim Ash-Sharastani, Al-Milal Wan-Nihal, (Beirut: Daar Al-Ma'rifah, 2nd ed., 1975), vol.1, p.30.

7. Ahmad Ibn Hanbal, Ar-Radd 'Ala Al-Jahmiyah, (Riyadh: Daar Al-Liwa, 1st ed., 1977), pp.41-43.

8. Muhammad Ibn 'Abdul-Karim Ash-Sharastani, Al-Milal Wan-Nihal, vol.1, p.46.

[Via MSA.]

Reflections on La ilaha ill Allah

Reflections on La ilaha ill Allah

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

"That is Allah, your Lord! There is no god but He, the creator of all things: Then worship you Him: and He has power to dispose of all affairs." (Al-An'am, 6:102)

Although all practicing Muslims repeat the Shahadah many times every day, only few understand its profound meaning, and appreciate its implications. For example, how many Muslims understand why the Shahadah uses the negative form - La ilaha ha ill Allah (There is no Ilah except Allah), instead of the affirmative form - Allah is one; and why did the Qur'anic revelations stress this concept for the thirteen years which the Prophet (Sallallahu ‘alayhi wasallam)  spent in Makkah before migrating to Medinah?

To help us in understanding the answer to these questions, and in better appreciating the implications of La ilaha ill Allah, the Qur'an provides us with the following two facts:

All the prophets and messengers of Allah were principally teaching the same thing: La Ilaha ill Allah:

My people! Worship Allah! You have no other god but Him (Al-A’raf 7:65);This is precisely what Noah said; Hud declared (Al-A’raf 7:65); and Salih affirmed (Al-A’raf 7:73). Shuib gave the same message (Al-A’raf 7:85). The same doctrine was repeated and confirmed by Prophets Moses, Isa, and Mohammad (Sallallahu ‘alayhi wasallam):

"Say; Truly I am a warner: no god is there but Allah, the One, Supreme, and Irresistible." (Az-Zumar, 38:65)

"Say: Verily, I am commanded to serve Allah, and follow with sincere devotion his deen." (Az-Zumar, 39:11)

Many of the unbelievers who opposed the prophets did not deny the existence of Allah, nor was that He the sole creator of heavens and earth; and of human beings.

If you were to question them, "Who created the heavens and earth?" they would be sure to reply, "they were created by (Him), the exalted in power, full of knowledge ". (Al-Zukhruf, 43:9)

"If you ask them, who created them, they will certainly say, Allah: how then are they deluded away from the truth)?" (Al-Zukhruf, 43:87)

The Muslim scholar Abul A'la Maududi explains La ilaha ill Allah by using four basic terms from the Qur'an: Ilah, Rabb, Ibadah, and deen (see the table below). The four words, and their derivatives, are repeated many times in the Qur'an; the word Ilah (147 times), Rabb (975 times), Ibadah (275 times), and Deen (94 times). The word deen is an all encompassing concept dealing with life as an integrated whole. It is not restricted to the so called "religious" observances, practices, and rituals.

In the light of these four basic terms, La ilaha ill Allah means:

Allah is our Rabb and our Ilah; there is no Rabb and no Ilah except He. To Him alone we perform Ibadah; and only His Deen we adopt and sincerely follow.

In the light of this definition, it is clear that the whole dispute between the unbelievers and the Prophets centered around the uncompromising demand of the prophets that the unbelievers should recognize the very being whom they acknowledged as their creator, as their Rabb and Ilah (as defined in the table) , and should assign this position to none else.

There are many important consequences for appreciating the full meaning and implications of La ilaha ill Allah, including the following three:

i. Absolute freedom of the human conscience from servitude to, or subjection by, anyone or anything; and realization that one's life, livelihood, and sustenance are all in the hands of Allah and Allah alone.

ii. The natural urge for making ibadah to an ilah will be directed towards the true Ilah (Allah), rather than towards one or more false ilahs (false gods), whether they be humans, or material things.

iii.Following the true Deen of Allah gives a sense of direction, and a meaning to one's life in the present world, and leads to success in the Hereafter.

We pray to Almighty Allah to help us in appreciating the meaning and implications of La ilaha ill Allah, and in translating its meaning in our daily lives. Amin , Amin, Ya Rabbal'alamin.

Four terms needed to understand La ilaha ill Allah.

1. Ilah:

i. Deity, God

ii. One to be worshipped

iii. One who has power to satisfy your needs and answer your prayer

iv. One who is in control of your affairs

v. One who can comfort you; provide protection and support for you

2. Rabb:

i. Lord, Master and owner

ii. Sustainer, provider and guardian

iii. Sovereign, ruler and administrator

3. 'Ibabah:

i.Worship and devotion

ii. Submission and obedience

iii. Subjection and servitude

4. Deen:

i. Ideology

ii. Government and constitution

iii. Complete system (way of life)

Allah is the Rabb and the Ilah. There is no Rabb and no Ilah except He. To Him Alone we perform ‘Ibadah. Only His Deen we adopt and sincerely follow.

And Allāh Almighty Knows best.