Fundamental to the religious structure of Islam is the concept of Tawheed, or monotheism. As the seed is to tree, so is tawheed to Islam. Just as the tree is a wonderfully developed extension of the seed, so is the religious system of Islam a multi-faceted expression of a single basic concept. For, monotheism in Islam does not mean simply belief in one God, but in God’s oneness in all respects. No one shares in this oneness of God.
Anthropologists would have us believe that the concept of God in religion began with polytheism; that polytheism gradually developed with monotheism. That is, the concept of tawheed was an evolutionary feature of religion which emerged at a later stage. But, according to Islamic belief, the concept of tawheed has existed since the beginning of human life on this earth. The first man—Adam—was the first messenger of God. It was this first messenger who taught human beings the concept of tawheed.
It was in later generations that this religious system began to change. This happened principally because people began to make the assumption that divinity was inherent in natural phenomena. They wondered at the loftiness of the mountains, the unceasing flow of the rivers, and the extraordinary brilliance of the sun and moon, and took it that things possessed of such awesome attributes must necessarily share in God’s divinity. Men gifted with special talents likewise came to be included in the category of the divine; they were supposed to be incarnations of God Himself. It was in this manner that the concept of polytheism crept into the religious system.
In consonance with the view that human religions began with Tawheed— with polytheism as a later development—the basic mission of all the Prophets who made their appearance at intervals in this world was to lead people away from the worship of many gods and back to the worship of the One God. In other words, to turn them away from the adulation of creatures and towards reverence for the Creator.
As a proof of the Creator’s existence, the Quran advances the very fact of the existence of the universe. All studies of the universe show that it cannot be sui genesis: some other agent is essential for the universe to have come into existence. This means that the choice for us is not between a universe with God, and a universe without God. It is rather between a universe with God, and no universe at all. Since a non-existent universe is utterly inconceivable, we are forced to accept the option of a universe with God—a necessary condition also for the existence of human beings.
God created man and settled him on the earth. After installing him here, He has kept an unceasing watch over him. Life and death are equally in His hands. Whatever man gains or loses, it is all a matter of the will of God. As the Quran expresses it:
God; there is no god but He—the Living, the Eternal One. Neither slumber nor sleep overtakes Him. His is what the heavens and the earth contain. Who can intercede with Him, unless by His leave? He is cognizant of men’s affairs, now and in the future. Men can grasp only that part of His Knowledge which He wills. His throne is as vast as the heavens and the earth, and the preservation of both does not weary Him. He is the Exalted, the Immense One. (THE QURAN, 2:255)
While tawheed means the oneness of God, it must be stressed that this concept differs radically from pantheistic or animist notions that all the forms of existence are diverse manifestations of one and the same reality. On the contrary, the oneness of God as defined in Islam means that there is only one Being of the nature of God. All other things of the universe, be they physical or non-physical, are the creations of this One God: they are in no respect constituents of, or partners in the divine godhead.
However, in Islamic theology, tawheed does have two aspects to it: Tawheed fi az-Zat and Tawheed fi as-Sifat, that is, oneness of being and oneness of attributes. This means that in addition to the fact of there being only one Being who enjoys the status of divinity and possesses divine powers, there is also the fact that no-one else can have a share in, or lay claim to God’s attributes.
These include the power of creating and sustaining the universe with all its countless bodies in motion, of sustaining and nourishing our world, in short, of governing all the happenings in the heavens and on earth; all of these are directly managed by God. No representative or deputy of God has any power—either independent or delegated—over the events of the universe:
He throws the veil of night over the day. Swiftly they follow one another. It was He who created the sun, the moon and the stars and made them subservient to His will. His is the creation, His the command. Blessed be God, the Lord of all creatures. (THE QURAN, 7:54)
The divisibility of the divine attributes is totally alien to Islam. Just as God is alone in His being, so is He alone in His attributes. In recognition of His uniqueness, the Quran opens with the following invocation:
Praise be to God, Lord of the universe, the Compassionate, the Merciful, Sovereign of the Day of Judgement. You alone we worship, and to You alone we turn for help. Guide us to the straight path, the path of those whom You have favoured, not of those who have incurred Your wrath, nor of those who have gone astray. (THE QURAN, 1:1-7)
Source: Spirit of Islam, May 2013
