A Prolegomenon to Tawhidic Epistemology: Tawhid in the Words of the Prophet

By, Spahic Omer

The concept of tawhid, which means “the Oneness of Allah,” is paramount in Islam. It is the bedrock and quintessence of everything Islamic. Without it, neither Islam as a way of life, nor Muslims as the only ones fulfilling the obligations associated with the divine mandate of stewardship on earth, will genuinely exist. 

Tawhid means Islamic monotheism, standing against the myriad expressions of existential polytheism. In the final analysis, life on earth is either monotheism or polytheism. There is no middle ground. It is either singularity and its absolute oneness, or its opposite, which is always plurality. 

Tawhid is a noun derived from the verb wahhada/yuwahhidu, which means “to assert belief in the Oneness of Allah”, “to have knowledge and unwavering faith that Allah is One” and “to declare, accept and apply the Oneness of Allah.”

The root words are the nouns wahid (one) and ahad (one, only and indivisible) – the latter being affiliated exclusively with Allah – and the verbs wahuda and wahida both of which mean “to be one, singular and unique.”

Tawhid is not one-dimensional. It pertains to the lordship (rububiyyah), worship (uluhiyyah), and the names and attributes (asma’ wa sifat) of Allah. It encompasses the totality of one’s being at the levels of words, thoughts, emotions, convictions and deeds. 

No single dimension or level is to be compromised in any way or by any degree. Given its significance, the tawhid fortress requires diligent safeguarding from all types of potential dangers, whether they are major or minor, seen or unseen.

Tawhid in the Prophet’s Sunnah

The Qur’an is replete with references to the Oneness of Almighty Allah, exposing and combating the many forms of polytheism (shirk). It emphasizes to people that their last messenger, Muhammad (peace and blessings be upon him and his family), and the final revelation given to him, the Qur’an, are their last and only chance to mend their ways. They are urged to abandon their false gods and the misleading idols of soul, mind and body in favor of their Creator, and to reject their corrupted life paradigms in favor of the guidance revealed to them. 

However, the Qur’anic approach and methods are such that the word “tawhid,” in both its noun and verb forms, is not mentioned at all. Instead, a variety of other terms and phrases are used for this purpose. It was the Prophet who, in several of his hadiths, explicitly used the expression “tawhid” in its noun and verb forms, which ultimately led to the establishment of the entire science of tawhid.

The following are those hadiths with short commentaries.

First

When the Prophet sent Mu’adh b. Jabal to Yemen, he said to him, “You are going to a nation from the people of the Scripture, so let the first thing to which you will invite them be the tawhid of Allah. If they learn that, tell them that Allah has enjoined on them five prayers to be offered in one day and one night. And if they pray, tell them that Allah has enjoined on them Zakat of their properties and it is to be taken from the rich among them and given to the poor. And if they agree to that, then take from them Zakat but avoid the best property of the people” (Sahih al-Bukhari).

In this hadith, the verb form of tawhid is used. The Prophet’s exact expression is tad’uhum ila an yuwahhidu Allah, which means “invite them to assert their belief in Allah based on their knowledge and acceptance of Him.” This is derived from the Prophet’s instruction that when they not only believe in but also learn about and accept the Oneness of Allah, they should then be invited to perform the fundamental acts of worship as a validation and culmination of their tawhidic faith.

The Prophet additionally informed that a faith based on tawhid results from the knowledge of tawhid, which in turn, as such, is deposited equally in one’s heart (soul) and mind. Dominating the mind-heart axis, tawhid then easily takes over one’s entire being, dictating the terms of his vertical relationship with heaven and his horizontal counterparts with people and the rest of creation.

Tawhid signifies the result of dynamic cumulative processes involving faith, knowledge and work, where the principles of alliance and reciprocity are key. There is no tawhid without any of the triad’s components. No one can claim to be a complete adherent of tawhid solely based on blind faith, abstract knowledge, or inconsequential actions. 

Needless to say, the weaker the components of tawhid and the looser the correlation between them, the weaker one’s tawhid is and the weaker a Muslim he is.

This hadith is the first hadith that al-Bukhari recorded in a section of his “Sahih” called “Kitab al-Tawhid” (the Book of Tawhid). The Book, which is the last in the “Sahih,” has several chapters. The first chapter, which features this hadith as the first one, is titled “The Prophet Inviting His Followers to the Tawhid of Allah.” 

As if al-Bukhari, by titling the last section “Kitab al-Tawhid,” was purposefully trying to underscore the significance of tawhid as the crowning jewel of the edifice of Islam. He seems to have aimed to show how this essential principle envelops and shapes every dimension of existence, both in the spiritual and the material realms.

Second

The Prophet said: “Some of the people of tawhid will be punished in the Fire until they are coals. Then the mercy (of Allah) will reach them, they will be taken out and tossed at the doors of Paradise.” He said: “The people of Paradise will pour water over them, and they will sprout as the debris carried by the flood sprouts, then they will enter Paradise” (Jami’ al-Tirmidhi).

In this hadith, the Prophet speaks about Muslims who entered and lived within the fold of Islam but were grave sinners. Almighty Allah may choose not to forgive them for reasons known only to Him, deciding to punish them for a time instead, after which they will be transferred to Paradise.

What is interesting in this hadith is that the word “Muslim,” both as a designation and attribute, is not used. Instead, the phrase “the people of tawhid” is used. This implies that the two are synonymous, due to their significant and all-embracing nature.

What is meant by “a Muslim” is also meant by “a person of tawhid,” and vice versa. The strengths and weaknesses of one reflect those of the other. Certainly, there is no Islam and Muslims without tawhid, and no tawhid can be realized and lived without Islam and Muslims.

Third

The message of the above hadith is reinforced by additional analogous hadiths that may further enhance its significance.

It has been widely reported that, commenting on the Qur’anic verse “Perhaps those who disbelieve will wish that they had been Muslims” (al-Hijr 2), the Prophet said that when the people of tawhid – sinners, as mentioned in the earlier hadith – are taken out of the Fire and admitted into Paradise, those who disbelieved will wish that they had been Muslims (Jami’ al-Tirmidhi).

However, in some other versions of this hadith, the words “some people of tawhid” are substituted with the expressions “some muwahhids” (those who profess and uphold tawhid), “some people from my ummah,” “the people of la ilaha illa Allah (no god but Allah),” and “the people of the qiblah.” 

In all these expressions, both the universality and the profundity of the implications of the concept of tawhid are readily apparent.

This disposition of tawhid is what the Prophet certainly had in mind when he said that there is no servant of Allah who affirms that there is no god but Allah and dies upon it, except that he will enter Paradise, even if he has committed grave sins (Sahih al-Bukhari).

To most scholars, this means admission into Paradise either without first entering the Fire, should Allah decide to forgive the grave sins, or after spending some time in the Fire, if Allah decides not to forgive.

The viewpoint is in light of the following words of Allah in the Qur’an: “Indeed, Allah does not forgive association with Him (shirk as opposed to tawhid), but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin” (al-Nisa’ 48).

Fourth

The Prophet further summarized the authentic meaning of tawhid when he said: “He who dies knowing (full well) that there is no god but Allah will enter Paradise” (Sahih Muslim).

The words “to die while fully knowing tawhid (its established formula)” – instead of just saying or affirming it – indicate how complete tawhid is and how far-reaching its effects are. This is also consistent with the Qur’anic injunction: “Know, therefore, that there is no god but Allah…” (Muhammad 19).

When the Prophet offered the rebellious Quraysh to follow him with just one word, he meant the word of tawhid, which signifies following Islam in the best possible way. However, due to their blinding polytheistic tendencies, the Quraysh took the offer literally and exclaimed, “One word! We give you that word, and ten more like it.” 

This means that a person’s lack of or serious deficiency in the faith of tawhid is reflected in their lack of or deficiency in sincerity and devotion. The Quraysh completely failed; nevertheless, many people – including Muslims – can partly do so without even realizing it, if tawhid is misunderstood and misapplied.

Without a doubt, there is no better and more productive knowledge than that of the tawhid of Allah – as called attention to in the above hadith – just as there is no better standard of living than one driven by the precepts of tawhid. Accordingly, every epistemology that is not anchored in tawhid is flawed, being more prone to misguiding than guiding, and more to confusing and destroying than enlightening and building. 

“Therefore, by their fruits you will know them” (Matthew 7:18).

Fifth

The Prophet is also reported to have said, unconditionally, that whoever simply utters that there is no god but Allah will enter Paradise (Jami’ al-Tirmidhi).

This hadith can be understood in two ways: first, in the context of a temporary stay in the Fire, after which a Muslim will be moved to Paradise; and second, in the historical context of Islam, when some Muslims died in Makkah before the establishment of religious commands, including moral guidance, formal obligations and prohibitions.

Those Muslims could only utter tawhid and have faith, without authenticating their inner state with specific deeds. In this case, they were unflawed as no more was expected from them. Later, though, the operational pattern of tawhid changed with the change in the character and scope of the Prophet’s mission. With the arrival of the latter, the former became rescinded.

Either way, it is unacceptable to trivialize the substance of tawhid by reducing it to mere verbal expressions or symbols that are devoid of meaningful content.

Sixth

The companion of the Prophet, Abu Hurayrah, and the Prophet’s wife, ‘A’ishah, reported that when the Prophet wanted to offer a sacrifice, he brought two large, fat, horned, black-and-white, castrated rams. He slaughtered one on behalf of his (Muslim) ummah (nation), for anyone who testified to tawhid (testified to Allah and the monotheism of Islam) and that he had conveyed (the message); and he slaughtered the other on behalf of Muhammad and the family of Muhammad” (Sunan Ibn Majah).

This hadith, too, reflects the Prophet’s recognition of all his followers, using their testimony to tawhid as the standard of faith and commitment to Islam. While their connection to Islam varied, their connection to tawhid also showed variability; yet, both aspects remained undeniable evidence of their religious fervor.

Seventh

A companion of the Prophet, Jabir b. Abdullah, reported on the hajj pilgrimage of the Prophet. He described the talbiyah, recited by the Prophet and followed by other fellow pilgrims, as the talbiyah of tawhid: “Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner” (Sahih Muslim).

These words of Jabir b. Abdullah, a close companion of the Prophet, resonate with the idea that towards the end of the Prophet’s mission, the companions were fully aware of the true meaning and effects of tawhid. The talbiyah was the articulation of the Prophet, but that it personified the spirit of tawhid was the verdict of Jabir b. Abdullah. This was a simple yet powerful proof that the companions of the Prophet (sahabah) were competent successors, fully equipped to propagate his teachings globally.

The talbiyah repeatedly affirms the Oneness of Allah, who is the only one worthy of all praise, who is Supreme and Independent, and who is the source of all blessings and goodness, without which no creation can exist. In addition, the talbiyah emphasizes that, unlike Almighty Allah, man is insignificant, weak and completely dependent on his Creator. This contrast cannot come to the fore more emphatically than in the holy land of Makkah, in the proximity of Allah’s House, the Ka’bah. 

Experiencing this stark disparity during the hajj pilgrimage encourages a pilgrim to reexamine and, if necessary, strengthen his understanding of the tawhidic worldview and his life goals related to it. Ultimately, he should come to terms with the fact that with Allah alone lie all his capacities, prospects, wisdom and hopes. 

The implications of tawhid

The implications of tawhid for thought and conduct are numerous and varied. There is no aspect that is outside the influence of tawhid. For this reason, tawhid represents the beginning and end of any foundational or reformative undertaking, whether it is purely spiritual or otherwise.

It thus comes as no surprise that most Muslim reformers and ground-baking scholars spoke and wrote extensively about tawhid and how it can inspire and ultimately determine the civilizational destiny of Muslims. Some notable classical examples are Muhammad b. Abd al-Wahhab (d. 1792) who wrote his seminal book “Kitab al-Tawhid” (the Book of Tawhid) and Muhammad Abduh (d. 1905) who composed “Risalah al-Tawhid” (the Treatise of Tawhid).

By the way, whenever Muhammad Iqbal (d. 1938) thought of modernity and modern reformist movements in Islam, he traced them back to the tawhidic ideas and movement of Muhammad b. Abd al-Wahhab, the founder of the Wahhabi movement (often seen as a derogatory term) and a symbol of Salafism. Muhammad Iqbal described Muhammad b. Abd al-Wahhab’s movement as “the first throb of life in modern Islam.” He also suggested that Jamaluddin al-Afghani’s pioneering modern reformism was likely inspired by Muhammad b. Abd al-Wahhab.

Among contemporary scholars, two examples will suffice: Isma’il al-Faruqi (d. 1986) and his book “Al-Tawhid: Its Implications for Thought and Life,” and Osman Bakar and his work “Tawhid and Science.”

The major ramifications of tawhid can be distilled into these four essential points. The points fulfill a dual role, serving as both conclusive remarks and advisory notes.

First

The supreme authority of Almighty Allah must be recognized and upheld in every personal or collective endeavor, whether institutionalized or informal. Muslims cannot live as split personalities within dichotomic societies. Doing so is a form of hypocrisy that is both sanctioned and professionalized.

Indeed, Muslims cannot worship Allah in mosques but idolize and exalt someone or something else in the fields of work, business, politics, art, architecture, knowledge, education, entertainment and culture. Nor can they allow their children to be taught about Islam in religious institutions, and perhaps at home, while being exposed to and invited to something completely opposite elsewhere.

As a corollary of this unfortunate and privately painful circumstance, a great many Muslims build mosques, religious schools and other devout establishments. However, they also create just as many, if not more, “temples” of materialism, consumerism, nationalism, secularism, modernism and post-modernism in the forms of commercial, entertainment, media, sports, political, educational and cultural institutions and bodies.

Second

Tawhid should be taught to Muslims from the beginning of their educational journeys until the end. It should become a lifelong learning and practicing activity. This will be a permanent aspect of Muslim education, regardless of individuals’ learning interests and professional specializations.

This could be done, firstly, as either a supplementary or central component in various subjects of integrated school, college and university curricula. Secondly, it can be included as part of the “Qur’anic Themes” subject, which is strongly desired to be introduced at all levels of Muslim educational systems.

This means that studying the Holy Qur’an in its entirety – along with the Sunnah as its supplement – should be a permanent part of Muslim education, from primary school to university. The study should be gradual and aim at perfect recitation, understanding and implementation of the Qur’an. By the end of their educational journey, every Muslim should be familiar with most themes of the Qur’an, feeling convinced and motivated that their productive relationship with the Qur’an should continue throughout their life.

It is high time to acknowledge the obvious truth. There is neither identity nor future for Muslims without the Qur’an. There is no tawhid either. The Qur’an is the source of their biological and civilizational well-being. The Qur’an is the first book Muslims should read, comprehend and apply. It is the primary reference in every educational or operational field. 

The Qur’an is the main source not only for religious scholars but also for scientists, lawyers, economists, architects, engineers, doctors, politicians and administrators. At the very least, the Qur’an provides a person with a proper understanding of life, including his role as an agent of civilization—either building it up or tearing it down—along with his relationships with others and the environment. It also outlines the ethical norms that guide him to live productively. This framework enables individuals to function with confidence and participate effectively in their professional endeavors.

It is really sad that the Qur’an is the last book Muslims thoroughly read and try to live by, unless they belong to the community of purely religious scholars or to that ever-shrinking genuinely pious group. It must be stressed that this is mainly the result of flawed educational systems in the Muslim world, which means that owing to their education, many Muslims are misguided and alienated from their Qur’an and tawhid. 

This raises the question of the nature of Muslim educational systems that withhold true knowledge and guidance from Muslims. Were these systems designed to uplift or undermine Muslims and their future? Were they intended to address or prolong the state of stagnation in Muslim civilization? Finally, were they meant to be a cure or anesthesia?

Isn’t it strange – and wrong – that Muslims worldwide undergo extensive education for many years – yet decades should someone go all the way and pursue Master’s and PhD degrees – yet are not made to read and understand the Qur’an, the source of all true knowledge and embodiment of all wisdom, even once? Isn’t it puzzling, furthermore, that during their long educational journeys, Muslims are not encouraged to explore a single biography of Prophet Muhammad, who is the epitome of goodness and a role model for all? Isn’t it odd that Muslims, under the same systems, have learned virtually nothing about the tawhidic nature of Islam as their intended way of life and source of identity?

In the past, during the glorious days of Islam and Islamic civilization, things were different. That is why the Muslims of that time and their remarkable achievements were what they were, while Muslims today and their civilizational challenges are what they are. 

Ibn Khaldun wrote in his Muqaddimah about this as follows: “It should be known that instructing children in the Qur’an is a symbol of Islam. Muslims have, and practice, such instruction in all their cities, because it imbues hearts with a firm belief (in Islam) and its articles of faith, which are (derived) from the verses of the Qur’an and certain Prophetic traditions. The Qur’an has become the basis of instruction, the foundation for all habits that may be acquired later on.”

This will definitely add some extra burden on both the educational curriculum and personnel. However, nobody should fret over the matter, because there are no shortcuts to excellence. Life is all about effort and sacrifice; whenever there is a will, there is a way. The more one invests in his well-being and future, the more one will receive in return. 

Nobody can deny that only tawhidic minds and souls will ensure tawhidic standards of living, and that only the Qur’an, as the launch pad and perennial reference point, will guarantee the actualization of tawhidic epistemology. Otherwise, all efforts, however sincere they may be, will end up being spineless and even decoys for realizing other socio-political agendas. At best, the enterprise may become a case of one step forward and two steps backward.

If we can develop a powerful fascination for subjects like science, technology, mathematics and even English, why can’t we do the same for the Qur’an and its tawhidic proclivity? The core question is whether we are bona fide Muslims and what our true aspirations are, or whether we seek Allah and His tawhid, or perhaps the golden calf or Baal. The time for accountability is ever drawing near, necessitating a reflection on the implications of our actions.

A foremost cliché is that our human right is education, which is absolutely untrue. Rather, our human right is knowledge that aligns with truth and human nature. Education is a means and a system that facilitates the acquisition, dissemination and application of knowledge. While knowledge is a divine gift that enthuses, guides and refines humanity, education is a man-made device meant to subdue and control us physically, intellectually, psychologically and spiritually. Only tawhid and its epistemology can revive the former and liberate the latter.

This interplay between knowledge and education is best summed up in the words that although man is born ignorant, he is inquisitive and ready as well as willing to learn. Education, however, gradually stifles his inquisitiveness and leads him astray. Robbed of his humanness, purity and gusto, man eventually becomes disillusioned, dull and plain stupid. 

Third

While learning about tawhid, Muslims should also be taught why the epistemological systems of the East and West, which are constantly trying to invade the Muslim mind and soul, are either clear indexes of shirk or unneeded mendacities. They should additionally be taught how to position themselves in relation to those ostensible alternatives and how best to deal with them if one has no choice.

The message should be clear: philosophy as practiced by the Greeks and their Western progenies, Renaissance, Enlightenment, humanism, liberalism, relativism, scientism, modernism and post-modernism are not what they seem or what they are marketed to be. They pose serious challenges for the Muslim tawhidic consciousness because they all, to varying degrees, reject God and place either man or some other definite or vague idols on a pedestal.

Should the aforementioned concerns not receive the due consideration they rightfully deserve, there exists a genuine apprehension that the esteemed calls for tawhidic paradigms, which encompass tawhidic epistemology, might ultimately devolve into mere platitudes, akin to numerous previous initiatives that were equally commendable yet ultimately fell short of their intended impact.

Fourth

Tawhid must erase the artificial and shirk borders that separate areas of knowledge and, by extension, areas of work and life. In Islam, there is no distinction between religious and non-religious, spiritual and secular realms. Every Muslim should be both religious and temporal, spiritual and worldly. Furthermore, every Muslim should be well-grounded in both Islam and conventional knowledge, living for both this world and the hereafter. 

As Isma’il al-Faruqi once metaphorically said, all Muslims must be scientists. To be a Muslim is to be a scientist. Similarly, to be a true and trustworthy scientist is to be a Muslim. A person’s fulfillment of his entrusted khilafah (vicegerency) mission on earth entails both honorific titles.

Tawhid as the Oneness of Allah inevitably leads to the unity of initiatives, purpose and mission. It also fosters the cohesion of knowledge, values and traditions, resulting from the corresponding unity in the educational, social, political, economic and cultural systems of thought and action.

Bifurcation and dichotomy in life systems are signs of a lack of tawhid and its envisioned sway, which may even border on the realm of actual shirk. Advocates of ideological polarity in the Muslim world should be cautious and reconsider their actions. They may not be aware of the dangers they are leading their fellow Muslims into. 

In contemporary society, we are increasingly surrounded by various forms of idolatry and paganism that, while often subtle, are nonetheless quite evident. It is crucial for Muslims to possess the necessary awareness and discernment to recognize these influences and deliberately distance themselves from them; otherwise, there may be no one else capable of doing so. This could very well be the most vital field in which Muslims are positioned to influence the world and lead the way.

It goes without saying that adopting foreign laws, systems and traditions, often rooted in desecration, instead of those clearly outlined in and demanded by the Qur’an and Sunnah, is a significant step away from tawhid and towards shirk. This is true regardless of the spurious rationalizations provided by those who are supposed to guide, defend, develop and nurture Muslim minds, institutions and societies. Their actions and thought patterns show that they are unfit for their positions.***

(Dr. Spahic Omer is Associate Professor in the Department of History and Civilisation of the AbdulHamid AbuSulayman Kulliyyah of Islamic Revealed Knowledge and Human Sciences at the International Islamic University Malaysia.)