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World Outlook of al-Tawhid
By: Ayatullah al-Uzma Sayyid \'Ali Khamene\'i
The day the Prophet (S) of Islam, charged with the mission of salvation of mankind, annunciated the principle of (there is no god but Allah), the first to oppose him at first through derision and verbal attacks and later through the force of arms‑were no other than the chiefs and leaders of various tribes. It was under their influence that other people also arose against the Prophet and his spiritual allies, and once again a shameful era in human history was repeated in the thirteen years that elapsed before Hijrah. This historical fact deserves close study for any new attempt to understand Islam in general, and in particular the principle of Tawhid, which is central to Islamic teachings.
One of the most unfortunate, or rather the greatest tragedy of our times, is the distortion and misinterpretation of the message brought by all God\'s prophets, namely, the doctrine of Tawhid, which is the most fundamental tenet of religion; because no other concept or doctrine in the history of human ideas has its power and potential for liberation and emancipation of oppressed human beings.
As far as we know, all prophetic missions were aimed at bringing about revolutionary change for the benefit of the human kind. The purÂpose which all the principal religions of the world aimed at, was to liberate the oppressed and downtrodden masses from the evil clutches of injustice and social discrimination, or, in the words of Erich Fromm, it was realization of the ideals of wisdom, brotherly love, reduction of human misery and stimulation of the sense of independence and responsibility (and of course realization of other sublime ideals‑things a materialistic researcher fails to perceive).
All these aspirations and ideals are summarized in the principle of Tawhid. In propounding this principle, the prophets not only projected all their aims and purposes, but also paved the way for a struggle that ensued with the annunciation of this principle, moving a step nearer towards realization of the goal. This is the reason why, at a time when a great sense of urgency is attached to secondary ideals, ignorance or distortion of this basic principle, or its projection as a superficial and pedantic idea, is a misfortune not only for those who believe in a Tawhidi world outlook, but also those who cherish those secondary ideals.
We said that the polarization of groups during the early Islamic era itself can be indicative of the true importance of Tawhid.
In fact the dictum La Ilaha Illallah was, in the first place, aimed as a strong blow at those who rose to oppose it: the ruling and dominant class of the society. The acts which reflect hostile reaction against any movement are always eloquent revealers of its social standpoint and the extent of effectiveness and depth of its roots in that society. A face reading of the opponents and the knowledge of their group loyalties is sufficient to reveal its standpoint with respect to various classes and its social approach. The extent of intensity and earnestness on the part of its opponents can serve as an indicator to measure the extent of its depth and profundity also. The most reliable way to understand various prophetic missions is to scrutinize the ranks of its supporters as well as those of its opponents. If we minutely observe, we shall find that it was ever the dominant class of society which was the first to wage war against all the prophets of God, and was the staunchest of their enemies. From this we can distinctly perceive that the prophets and their religious movements were, of nature, opposed to the character of this class; they were against its exercise of power and force, its accumulaÂtion of wealth and, basically, against the very system of class stratificaÂtion which gave it predominance over the rest of society.
Before we elucidate the principle of Tawhid from this point of view, that is, its rejection of social predominance by a single class, I think it necessary to mention the fact that Tawhid, contrary to the popular belief that it is merely an intellectual and philosophical theory, is not only a fundamental outlook regarding man and universe, but a social, economic, and political doctrine as well.
Amongst all religious and non‑religious terms and concepts it would be difficult to find any term or concept so loaded with constructive and revolutionary implications, which cover diverse social and historical aspects of human existence. It was no accident that every one of all the Divine movements in history was launched with so much of emphasis on Unity of God, His unshared Divinity and authority over the whole universe.
Some of the various dimensions of the principle of Tawhid can be explained as follows.
Tawhid as a World Outlook
Tawhid as a world outlook implies the unity, coherence, and harÂmony between all parts of the universe. Since the system of creation is one, and everything in it is related to the same origin and source, there being no multiplicity of gods or creators, every constituent of the world is a part of. the same whole, and all parts constitute one unity; they are parts of a single whole, and hence have the same orientation; ....Thou seest not in the creation of the All‑Merciful any incongruity ....(67:3)
And: What, have they not meditated about their own selves? God created not the heavens and the earth and whatsoever is between them, save with the truth and for a stated term ....(30:8)
According to this outlook, the universe is a dynamic system like a caravan in which all the travellers are linked together in the manner of big and small parts of a machine, working together towards the same purpose and aim. The function and meaning of every part is according to the position it occupies in this organic whole. In its dynamic evolutionary course, every part fulfils its share in the system of mutual relationships. Every part helps in the proper functioning of other parts and is essential, too, in itself. Any kind of failure, stoppage or deviaÂtion in the functioning of any of the parts is sufficient to retard, or throw out of harmony, the whole system. Accordingly, an intricate system of profound interrelationships unites all the parts.
Tawhid also implies existence of purpose in the creation; everything is based upon carefully organized co‑ordination, and a calculated order. There is `soul\' and meaning in every individual part, as it is the work of a wise creator. There is, therefore, purpose and meaning to the entire universe, a meaning and purpose which is perceptible in some of its parts: We created not the heaven and the earth and whatsoever is between them in play. (21:16)
In short, the whole affair is not at all a meaningless and absurd phenomenon; rather it is like a machine designed and set into operation for some definite purpose and use. We may ask as to what that purpose is, but not as to its wherefore. Like a meaningful poem, whose theme may be understood by giving it some thought, one can discover that purpose by thought and reflection; it is not an `idiot\'s tale, full of sound and fury, signifying nothing.\'
Besides, Tawhid also implies submission of all creatures in the universe to God; nothing in this collection is self‑willed and resistant to His will. The laws governing the world, and everything that comes under the jurisdiction of these laws, are in complete submission to Divine will and command. Therefore, the existence of laws in Nature by no means negates the presence of God as its Sustainer and Source: None is there in the heavens and the earth but he comes to the All‑Merciful as a servant. (19:93)
And: ....Nay, to Him belongs all that is in the heavens and the earth; all obey His will. (2:116)
And also: They esteem not God as He hath the right to be esteemed. The earth although shall be His handful on the Day of Resurrection, and the heavens shall be rolled in His right hand. Glory be to Him. High be He exalted above that they associate! (39:67)
Tawhid as an outlook of human existence
Tawhid as an outlook of human existence, implies the equality and unity of all human beings in their relation with God. He is the Lord of all human beings. No one has any special relationship with Him denied to others. He is not the God of a specific community or a particular tribe which may enjoy special privileges over other communities and tribes through His patronage; all are equal before Him. If He makes any distinctions, it is on the basis of struggle and effort for attainment of piety and pursuance of His path‑something which is open to all human beings, and which alone can promise man\'s edificaÂtion
And they say, `God has taken to Him a son\'. Glory be to Him! Nay, to Him belongs all that is in the heavens and the earth; all obey His will. (2:116)
And: And whosoever does deeds of righteousness, being a believer, no un-thankfulÂness shall befall his endeavour; We Ourselves write down for him. (21:94)
And also O mankind, We have created you male and female, and appointed you nations and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most God‑fearing of you ....(49:13)
Tawhid also bears the notion of homogeneity, equality and unity of human origin. Humanness is the single basic element ingrained in the nature of all human individuals. Human beings associated with the different social strata are neither the creations of different gods so that there can exist any disparity in their essential nature, giving rise to insuperable barriers amongst them; nor it is that the god of the upper classes of society is more powerful than that of the lower classes. All are the creation of one and the same God, and all are uniform in their fundamental essence.
O mankind, fear your Lord, who created you of a single soul ....(4:1)
Tawhid also means equality and homogeneity in human potentialiÂties of development and perfection; since everyone of us is endowed with the same type of human essence and constitution, no one is incapable of traversing the straight path of spiritual exaltation and progress. Accordingly, the Divine call is a general call addressed to all humanity in general, not to any specific race, class or individual‑although there is the possibility that differences of social atmospheres and conditions may subject individuals to varying effects. However, these negative factors by themselves can never determine human behaviour, or turn men permanently into saints or devils, or deprive them of the capacity of free choice. Addressing the Prophet (S), the Quran says: We have sent thee not, except to mankind entire (not to any specific comÂmunity) .... (34:28)
....And We have sent thee as a messenger to mankind .... (4:79)
The Quran also says in this context: O men, proof has come to you from your Lord, We have sent down to you a manifest light. As for those who believe in God, and hold fast to Him He will surely admit them to mercy from Him, and bounty, and will guide them to Him on a straight path. (4:174‑175)
Tawhid also implies the liberation and freedom of mankind from bondage and servitude of multiple varieties of non‑Gods; in other words, it stands for the necessity of exclusive servitude to God. The principle of Tawhid negates the mode of living in subjection (intellectual, cultural, economic or political) to creatures, the various forms of non-ÂGods, whose service takes the place of the worship of God, or degrades it to secondary significance. The doctrine of Tawhid considers man as a servant of God, liberating him from the bondage and servility to any thing, individual, or system which takes the central place of God in the scheme of life.
Thus the principle of Tawhid implies submission to Divine authority, and negation of every kind of domination by non‑God in every form and shape: Sovereignty belongs only to God; He has commanded that you shall not serve any but Him. That is the right religion .... (12:40)
Thy Lord has decreed that you shall worship none but Him ....(17:23)
On this basis, Tawhid also implies the inherent worth and value of the human being. The human being is more exalted and worthy than that he should pay obeisance to anything but God. It is the Absolute Being, the Absolute Beauty and Perfection alone, which deserves to engage man\'s love and adoration. This emphasis on the exaltation of the object of worship itself implies exaltation of the station of the worÂshipper, i.e. the human being. Nothing except the Perfect Being is worthy of man\'s praise and adoration. All the idols, animate or inaniÂmate, which have imposed themselves on the hearts and minds of human beings, and have forcefully encroached upon the realm of the Almighty\'s authority over human existence, are nothing but filth and abomination, which defiles human being\'s natural purity and grace, bringing him degradation and disgrace. In order that man should reclaim his exalted station, it is essential that he exterminates the unÂholy influence of the idols from his life. No materialistic humanism has ever succeeded in bringing a like profundity and elegance to the discussion of human worthiness and greatness to the extent of Tawhid: ....And eschew the abomination of idols, and eschew the speaking of falsehood being men pure of faith unto God, not associating with Him anything; for whosoever associates with God anything, is as though he has fallen from heaven and the birds snatch him away, or the wind sweeps him headlong into a place far away. (22:30‑31)
And: Set not up with God another god, or thou wilt sit condemned and forsaken. (17:22)
And also: Set not up with God another god, or thou wilt be cast into Gehanna, reÂproached and rejected. (17:39)
The principle of Tawhid also includes the notions of unity and uniformity in the field of human existence. Human existence is a synthesis of subjective and objective reality, thought and action. If any one of these two, or even a part of each, falls under the influence of anti‑God forces, it results in the formation of a split personality. The faith in God is mixed with idolatrous tendencies. In such conditions, man, like a compass needle influenced by an alien magnetic field, loses his true orientation; that is, he deviates from the straight path of God, the Pole of righteous human orientation‑a deviation which is alien to the human nature: ....What, do you believe in part of the Book, and disbelieve in part? What shall be the recompense of those of you who do that, but degradation in the present life, and on the Day of Resurrection to be returned unto the most terrible chastisement? ....(2:85)
The principle of Tawhid also implies necessity of man\'s harmony with the world around him. The vast realm of the universe, a scene of innumerable actions and reactions among various laws which deterÂmine completely even the most insignificant phenomena in it, is a unit governed by coherent and harmonious laws‑a coherence and harmony of which the human world is also a part. Although the human world is subject, in addition to the general laws of Nature, to a particular set of laws special to itself, yet it is always in harmony with other laws governing the rest of phenomena beyond it. But man, unlike his other fellow creatures who are bound to tread the path of Nature without any choice whatsoever, is endowed with the power of free will and free choice. He, unlike them, carries the burden of freedom together with the obligation to harmonize his life with the rest of Nature‑a harmony which is also the path of his exaltation and progress. This means that he always carries within himself the alternative to deviate from the course of nature: ....so let whosoever will believe, and let whosoever will disbelieve ....(18:29)
The principle of Tawhid calls man to follow the path of nature, which is being followed by the whole universe. It seeks to unite him in his search with the vast domain of being, and strives to create an absolute unity and solidarity between the universe and man, who is its most essential partner in the realm of existence: What, do they desire another religion than God\'s, and to Him has surrendered whoso in the heavens and the earth, willingly or unwillingly, and to Him they shall be returned? (3:83)
Hast thou not seen how to God prostrate all who are in the heavens and all who are in the earth, the sun and the moon, the stars and the mountains, the trees and the beasts, and many of mankind? ....(22:18)
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