Allah (Theology) PDF

THE FOUR MAJOR CONSTITUENTS OF THE ISLAMIC WORLDVIEW ALLAH / GOD (THEOLOGY) AL-KUFR AND AL- TAWHID AND ITS ESSENCE, SHIRK AND THEIR IMPLICATIONS ATTRIBUTES AND IMPLICATIONS FOR...

THE FOUR MAJOR CONSTITUENTS OF THE ISLAMIC WORLDVIEW ALLAH / GOD (THEOLOGY) AL-KUFR AND AL- TAWHID AND ITS ESSENCE, SHIRK AND THEIR IMPLICATIONS ATTRIBUTES AND IMPLICATIONS FOR LIFE ACT OF ALLAH FOR LIFE 2 (Al-Tawhid) the Oneness of Allah Al-Tawḥῑd: The absolute and uncompromising Oneness of Allah – the central creed, core of Islam Lā Ilāha illā’Llāh: There is no God (Ilāh) but The God, i.e. there is no one worthy of worship, veneration and obedience except The One True God— Allāh. Whatever that goes on in the Cosmos, all in the heavens & on the Earth, & everything in between resound with signs pointing to al-Tawḥῑd. “Seest thou not that it is Allāh Whose praises all beings in the heavens and on earth do celebrate, and the birds (of the air) with wings outspread? Each one knows its own (mode of) prayer and praise. And Allāh Knows well all that they do” (Q. al-Nūr:41. See also Q. 24:42-46.) 3 MEANING Literal: from the basic verb wahhada, to make something one. Terminological: an act of affirming and asserting that Allah is One, the Absolute and Transcendent Creator, the Lord and Master to all that exist. Recurrent message of tawhid in the Qur’an: Man and jinn are not created except to submit to Allah the Only true God. ِ ‫ٱْلنس إََِّّل لِي ْعب ُد‬ ‫ون‬ ِْ ‫و‬ ‫ن‬ َّ ِ‫ت ٱ ْْل‬ ُ ‫َوَما َخلَ ْق‬ َُ َ َ (Al-Dhariyat 51:56) Allah commands mankind to۟ worship only Him ُ‫َّأَّل تَ ْعبُ ُدٓوا إََِّّلٓ إِ ََّّيه‬ (Al-Isra’ 17:23)  God has sent to every people a prophet to remind them of a total submission and worship and to keep away from taghut ۟ ِ ۟ ِ ٍۢ َ ُ‫ٱجتَنبُوا ٱلطَّٰغ‬ ۖ ‫وت‬ َّ ‫َولََق ْد بَ َعثْ نَا ِِف ُك ِل أ َُّمة َّر ُسواَّل أَن ٱ ْعبُ ُدوا‬ ْ ‫ٱَّللَ َو‬ “We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” (al-Nahl 16:36) God forbid al-shirk, polytheism the ascription of partnership to God (Al-An’am 6:151) ِ ۟ ۖ ‫أَََّّل تُ ْش ِرُكوا بِهۦ َش ْيأًۭا‬ Polytheism is the worst sin that God does not forgive ‫يما‬ ِ ‫ ٰٓى إِ ًْاا َع‬ ‫م‬ ٓ ‫ت‬ ‫ف‬ ‫ٱ‬ ِ ‫د‬ ‫ق‬ ‫ف‬ َِّ ‫ٱَّلل‬ِ‫ب‬ ‫ك‬ ِ ‫ر‬ ‫ش‬ ‫ي‬ ‫ن‬‫م‬‫و‬ ۚ ‫ء‬ ‫ا‬‫ش‬ ‫ي‬ ‫ن‬‫م‬ِ ‫ل‬ ‫ك‬ ِ ‫ل‬ ٰ ‫ذ‬ ‫ن‬ ‫و‬‫د‬ ‫ا‬‫م‬ ‫ر‬‫ف‬ِ ‫غ‬ ‫ي‬‫و‬ ‫ۦ‬‫ه‬ِ ِ ‫ب‬ ‫ك‬ ‫ر‬ ِ َّ َّ ِ ‫ا‬ ٰ َ َ ْ َ َ ْ ْ ٓ ُ ََ ُ َ َ َ َ َ َ ُ َ ُ ََْ َ َ ُ ُ َ َ ‫إ‬ ‫ش‬ْ ‫ي‬ ‫َن‬ ‫أ‬ ‫ر‬‫ف‬ ‫غ‬ ْ ‫ي‬ ‫َّل‬ َ ‫ٱَّلل‬ ‫ن‬ “Indeed, Allah does not forgive associating others with Him ˹in worship˺, but forgives anything else of whoever He wills. And whoever associates others with Allah has indeed committed a grave sin.” (al-Nisa’, 4:48) It gives Islamic Civilization its identity. It binds the constituents of Islamic Civilization together. ‘Ilm al-Tawhid is regarded as the most important knowledge in Islam as it examines the most noble subject matter, namely God. It is defined by the theologians as “a knowledge in which the affirmation of the religious doctrines are examined based on certain proofs” (‘ilm yubhathu fihi ‘an ithbati al-’aqa’id al-diniyyah al-muktasabah min adillatiha al-yaqiniyyah) Fundamental Pillars of Tawhid (al-Ghazali, al-Risalah al-Qudsiyyah) 1. Affirmation of the Oneness of the Divine Essence (dhat) 2. Affirmation of the Oneness of Divine Attributes (sifat) 3. Affirmation of the Oneness of the Divine Act (af‘al) 4. Affirmation of Matters Brought by the Prophet (sam’iyyat) Oneness of the Essence: i) Denial of plurality within the essence The essence of God is not composed of divisions since a composition will be in need of its parts God is not a body since body is a composition. Neither God occupy space since it is a characteristic of a body against the mushabbihah and mujassimah who assigned God organs based on their false interpretation of the anthropomorphic verses God is One “Allahu Ahad “ (112:4) and there is nothing similar to God “lam yakun lahu kufuwan ahad” (112:4) ‫س َك ِمثْلِ ِه َشيء‬ َ ‫“ لَْي‬There is nothing like Him” (al-Syura, 42:11) Oneness of the Essence: ii) Denial of plurality external to the essence The denial any partner to God The impossibility of having two or more than one god There is no other essence similar to God God can exist without a similar and likeness The difference between God and other than Him is essential difference  The Oneness of the Attributes: i. Denial of plurality within the attributes To God belongs all the attributes mentioned by the Qur’an such as the attributes of Knowledge, Power and Life Although the attributes are numerous as individuals, since the divine attributes subsist in the divine essence, there are in reality one. Insofar as their relation to the essence, there are identical with the essence, but when perceived as attributes, they exist independently from the essence  The Oneness of the Attributes: ii. Denial of plurality external to the attributes That there are no attributes similar to God’s attributes The difference between the divine attributes and other attributes is essential The divine attributes are absolute and eternal The similarity between the divine attributes and the creatures’ attributes is only in words (al-ishtirak al-al-lafz). Textual Proofs: “lam yakun lahu kufuwan ahad” (112:4) “laysa ka mithlihi shay’ “ (42:11) The Oneness of the Divine Act Everything that happen in this world is the result of the Divine Act since Allah is an eternal Creator including all the acts of man “God created you and what you do” (al-Saffat. 37:96) َّ ‫َو‬ ‫ٱَّللُ َخلَ َق ُك ْم َوَما تَ ْع َملُو َن‬ No one can make something to happen either good or bad unless with the will of God. Human being are still responsible of their actions since the intentions of the actions are theirs. The Existence of God Rational Proofs i. Cosmological argument : everything must have a beginning/cause, and this chain cannot go on ad infinitum. The first cause is therefore God. ii. Argument from Design: that the universe exists in the harmonious condition. It must come from an intelligent creator. iii. Moral argument: Without a God, life is meaningless. iv. Common Sense argument: that every group of people in the history have their understanding of God.  Names and Attributes of God Most of the descriptions of God come in the form of Names and Attributes The word sifah does not appear in the Qur’an but it is implied by the phrase al- Asma’ al-Husna  The Division of the Divine Attributes Attributes of the Essence; Existence (Wujud), Eternal/ No Beginning (Qidam), Everlasting/ No-End (Baqa’), Difference from others / non-resemblance (mukhalafah), Self-subsistence/ self-sufficiency (Qiyamuhu binafsihi), Unicity/ oneness (wahdaniyyah)  Seven Ma‘ani Attributes: Power (Qudrah) Will (Iradah) Knowledge (‘Ilm) Life (Hayah) Hearing (Sama’) Sight (Basar) Speech (Kalam)  TAWHID : ALLAH, HIS ESSENCE, ATTRIBUTES & WORSHIP Believing in Allah and His attributes as the basis of Iman HIS ESSENCE o He is The One & Only (Ahad), Eternal (Ajaliyyun), Endless (Abadiyyun), and Unseen (Ghayb), o The Creator (Al-Khaliq), Judge (Al-Hakim), Omnipotent (Al- Jabbar), Merciful (Al-Rahim), Gracious (Al-Rahman), Cherisher of the Worlds (Rabb al-‘Alamin), and the authority of the Day of Judgment (Al-Mālik yaum al-Din) o His existence encompasses all, yet nothing is like Him 18  HIS ESSENCE Every thing will perish but He ‫ك إََِّّل َو ْج َههُۥ ۚ لَهُ ٱ ْْلُ ْك ُم‬ِ ‫ه‬ ‫ء‬ ‫ى‬ ‫ش‬ ‫ل‬ ‫ك‬ ۚ ‫و‬ ‫ه‬ َّ ‫َّل‬ ِ ‫إ‬ ‫ه‬ ٰ‫ل‬ َ ِ ٌ َ ْ َ ُّ ُ َ ُ َ َ َ َ َ ‫َوََّل تَ ْدعُ َم َع َّ ا‬ ‫ال‬ ‫إ‬ ‫َّل‬ ٓ ۘ ‫ر‬‫خ‬ ‫ا‬ ‫ء‬ ‫ا‬‫ه‬ٰ‫ل‬ َ ِ ‫إ‬ ِ ‫ٱَّلل‬ ٨٨ ‫َوإِلَْي ِه تُ ْر َجعُو َن‬ “And do not invoke any other god with Allah. There is no god ˹worthy of worship˺ except Him. Everything is bound to perish except He Himself.1 All authority belongs to Him. And to Him you will ˹all˺ be returned.”(Q. 28:88) All attributes of perfection exist in His Essence Climates, joys, sadness and happiness happen by His command 19  HIS ESSENCE All goodness and prosperity are by His hands ِ ِ ِ ِ ۟ ُّ ِ ِ ١١٥ ‫يم‬ ‫ل‬ ‫ع‬ ‫ع‬ ‫س‬ ًٌۭٔ َ ٌ َ َ ٰ ‫و‬ َّ ‫ٱَّلل‬ َّ ‫ن‬ ‫إ‬ ۚ َّ ‫ٱَّلل‬ ‫ه‬ ‫ج‬ ‫و‬ ‫م‬ ‫ث‬ ‫ف‬ ‫و‬ ‫ل‬‫و‬ ‫ت‬ ‫ا‬‫م‬ ‫ن‬ ‫َي‬ ‫أ‬ ‫ف‬ ۚ ‫ب‬ِ ُ ْ َ َّ َ َ َ ُ َ َ ْ َ ُ ْ َ َ ُ ْ َ ‫َو‬ ‫ا‬ ‫ر‬ ‫غ‬ ‫ْم‬ ‫ل‬ ‫ٱ‬‫و‬ ‫ق‬ِ ‫ر‬ ‫ش‬‫ْم‬ ‫ل‬ ‫ٱ‬ َّ ‫َّلل‬ “To Allah belong the east and the west, so wherever you turn you are facing ˹towards˺ Allah. Surely Allah is All-Encompassing, All-Knowing.” (Q. 2:115) Allah as the Ultimate Cause of all causes ٨٢ ‫ول لَهُۥ ُكن فَ يَ ُكو ُن‬ َ ‫اد َش ْياا أَن يَ ُق‬ ‫َر‬ ََ ‫أ‬ ‫ا‬ ٓ ‫ذ‬ َ ِ ‫إ‬ ‫ۥ‬ُُ ْ ‫إ‬ ‫ه‬ ٓ‫ر‬‫َم‬ ‫أ‬ ‫ا‬ ٓ َّ ‫َّن‬ َ ِ “Verily, when He intends a thing, His command is ‘Be’ and ‘It is’.” (Q. 28:28) His essence is as absolute, eternal and infinite  HIS ATTRIBUTES AL-ASMĀ’ AL-ḤUSNĀ : 99 most beautiful names of Allāh His attributes are objects of devoted recitation & meditation (Q. 7:180, 17:110, 20:8, 59:24) ۖ ‫َن فَٱ ْدعُوهُ ِِبَا‬ ْ ‫ٱ‬ ‫ء‬‫ا‬ ٓ‫ْس‬َ ٰ َ ْ ُ ُ َْ ْ ‫َو‬ ‫س‬ ‫ْل‬ ‫ٱْل‬ َِِّ ‫َّلل‬ “Allah has the Most Beautiful Names. So, call upon Him by them” (Al-A’raf: 180) The utmost Beauty (Al-Jamāl): In Sustaining: Al-Wahhāb (The Giver of all), Al-Muqīt (The Nourisher), In Nurturing: Al-Nūr (The Light), Al-Hādi (He Who Guides). 21  HIS ATTRIBUTES He is Rewarding, Forgiving and Compassionate: Al-Shakūr (The Grateful), Al-Tawwāb (The Ever Accepting of Repentance). Al-Ḥalīm (The Forbearing, The Indulgent), Al-Wadūd (The Loving and Kind). His Majesty (Dhū Al-Jalāl wa Al-Ikrām) includes: Al-Muqtadir (The One with Full Power), Al-‘Adl (The Just); Al- Ḥasīb (The Reckoner of Judgement), Al-‘Azīz (The Almighty), Al- Mālik Al-Mulk (The Owner of all Sovereignty).  ‫هللا‬ o ‫ال إله ّاال هللا‬: There is no God (Ilāh) but Allah. o Allāh is The One True God, with no partners or associates o (e.g. Q. 6:22-23, 100-101, 136-137, 163; Q. 37:149-157; Q. 43:16-19; Q. 112:1-4). ِ ٍۢ ِ ِ ِ ۟ ِ ِ ِ ۟ o ‫ن َوبَنَٰ ًۭٔت بغَ ِْْ علْم ۚ ُس ْب ََٰنَهُۥ َوتَ َعٰلَ ٰى َع َّما يَص ُفو َن‬ َ ‫َو َج َعلُوا ََّّلل ُش َرَكآ َء ٱ ْْل َّن َو َخلَ َق ُه ْم ۖ َو َخ َرقُوا لَهُۥ بَن‬ o “Yet they associate the jinn with Allah ˹in worship˺, even though He created them, and they falsely attribute to Him sons and daughters out of ignorance. Glorified and Exalted is He above what they claim!” (6:100) ١٠١ ‫يم‬ ِ‫ََّن ي ُكو ُن لَهۥ ولَ ًٌۭٔد وََل تَ ُكن لَّهۥ صٰ َِب ًۭٔةٌ ۖ و َخلَ َق ُك َّل َشى ٍۢء ۖ وهو بِ ُك ِل َشىء عل‬‫أ‬ ۖ ِ ‫ض‬ ‫ر‬َ ِ ِ o ًٌۭٔ َ ْ َُ َ ْ َ َ َ ُ َْ َ ُ َ َّٰ ْ َ َ َ ُ َ‫ب‬ ‫ٱْل‬ ْ ‫و‬ ‫ت‬ ‫و‬ ٰ ٰ‫م‬‫ٱلس‬ َّ ‫يع‬‫د‬ o “˹He is˺ the Originator of the heavens and earth. How could He have children when He has no mate? He created all things and has ˹perfect˺ knowledge of everything.” (6-101) o He is The Exalted and none is comparable to Him in essence, attributes or actions. 23  Al-An’am, 6:136-137 ِ ِ ِ ِ ِ ِ ۟ ِ ِ ِ ِ ِ ِ ۟ ُ ‫َو َج َعلُوا ََّّلل ِمَّا َذ َرأَ م َن ٱ ْْلَْرث َو ْٱْلَنْ َعِٰم نَص ًۭٔيباا فَ َقالُوا َهٰ َذا ََّّلل ب َز ْعم ِه ْم َو َهٰ َذا ل‬ ‫ش َرَكآئنَا ۖ فَ َما َكا َن‬ ١٣٦ ‫ص ُل إِ َ َٰل ُش َرَكآئِ ِه ْم َسآ َء َما ََْي ُك ُمو َن‬ ِ ‫َّلل فَ ُهو ي‬ َِِّ ‫ٱَّلل ۖ وما َكا َن‬ َِّ ‫صل إِ ََل‬ِ ‫شرَكآئِ ِهم فَ ََل ي‬ ِ َ َ ََ ُ َ ْ َُ ‫ل‬ “The pagans set aside for Allah a share of the crops and cattle He created, saying, “This ˹portion˺ is for Allah,” so they claim, “and this ˹one˺ for our associate-gods.” Yet the portion of their associate-gods is not shared with Allah while Allah’s portion is shared with their associate-gods. What unfair judgment!” ِ ۟ ِ ِ ِ ِ ِ ِ ِ ٍۢ ِ ِ ِ ٰ ‫سوا َعلَْيه ْم‬ ‫ب‬ ‫ل‬ ْ ‫ي‬ ‫ل‬‫و‬ ‫م‬‫وه‬‫د‬ْ ‫ل‬ ‫م‬‫ه‬ ‫ؤ‬ُ ‫ا‬ ٓ ‫ك‬ َ‫ر‬ ُ َ َ ْ ُ ُ ُْ ْ ُ َ ْ ْ َ ْ َ ُ َ‫ش‬ ُ ‫م‬ ‫ه‬ ‫د‬ ٰ‫ل‬ َ ‫َو‬ ‫أ‬ ‫ل‬ ‫ت‬ ‫ق‬ َ ‫ن‬ ‫ك‬ ِ ‫ر‬ ‫ش‬ ْ ‫ْم‬ ‫ل‬ ‫ٱ‬ ‫ن‬ ‫م‬ ْ ‫ث‬ ‫ك‬َ ‫ل‬ ‫ن‬ َ ‫ي‬ َّ‫ز‬ َ ‫ك‬ َ ‫ل‬ ‫ذ‬ َ ‫َوَك‬ َّ ‫ِدينَ ُه ْم ۖ َولَ ْو َشآ َء‬ ١٣٧ ‫ٱَّللُ َما فَ َعلُوهُ ۖ فَ َذ ْرُه ْم َوَما يَ ْف َتُو َن‬ “Likewise, the pagans’ evil associates have made it appealing to them to kill their own children—only leading to their destruction as well as confusion in their faith. Had it been Allah’s Will, they would not have done such a thing. So leave them and their falsehood.”  Al-An’am, 6:163 ِ ِ ۠ ِ ِ ٰ ‫ن‬‫م‬ َ ُْ‫ل‬ ‫س‬ ‫ْم‬ ‫ل‬ ‫ٱ‬ ‫ل‬ ُ ‫َو‬ َّ ‫أ‬ َ َ ُ ْ َ ِ‫يك لَهُۥ ۖ َوب‬ ‫ََن‬‫أ‬‫و‬ ‫ت‬ ‫ر‬‫ُم‬ ‫أ‬ ‫ك‬ ‫ل‬‫ذ‬َ َ ‫ََّل َش ِر‬ “He has no partner. So I am commanded, and so I am the first to submit.” o The connotation of the word Ilāh ( ‫ ) إله‬includes the Capacities to: Fulfill the needs of others Give them shelter and protection Relieve their minds of distress and agitation, Be mysterious in some way or hidden from men's eyes, and the turning of men eagerly to him Superiority, and the requisite Authority and Power to do all these  THE PRE-ARABIAN CONCEPT OF ILAH ❑ Arab of Jahiliyyah (period of ignorance) regarded their “patrons” and “lords” as ālihah, who ▪ would rescue them during their times of danger or difficulty, ▪ rendered themselves safe from fear, molestation or harm ❑ These ālihah included ▪ Jinns, angels, idols and gods, and ▪ Dead humans too ❑ They also believed that they could invoke their ālihah ▪ in times of distress, or ▪ for fulfilment of any of their needs 27  THE QURANIC APPROACH TO ILAH o ‫يم‬ِ‫ض إِلَٰ ًۭٔهٌ ۚ وهو ٱ ْْل ِكيم ٱلْعل‬ ِ ‫ر‬ َ ‫ٱْل‬ ْ ِ ‫ِف‬‫و‬ ‫ه‬ًۭٔ ٰ‫ل‬ َ ِ ‫إ‬ ِ ‫ء‬ ‫ا‬ ٓ ‫م‬ ‫ٱلس‬ َّ ِ ‫ِف‬ ‫ ٰٓى‬‫ذ‬ِ َّ‫و ُهو ٱل‬ ُ َ ُ َ َ ُ َ ْ َ ٌ َ َ َ “It is He Who is ˹the only˺ God in the heavens and ˹the only˺ God on the earth. For He is the All- Wise, All-Knowing.” (Q. 43:84) o ‫يم‬‫ح‬ِ‫الر‬ َّ ‫ن‬ ٰ ‫ح‬ ْ ‫الر‬ َّ ‫و‬‫ه‬ َّ ‫َّل‬ ِ ‫إ‬ ‫ه‬َ‫ل‬ ِ ‫وإِ ََٰل ُكم إِ ٰلَهٌ و‬ ٰ ِ‫اح ٌد ۖ ََّل إ‬ ُ ُ َ َُ َ َ ْ ُ َ “And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.” (Q. 2:163) ُ ُّ‫اَّللُ َّل إِلَهَ إَِّل ُه َو ا ْْلَ ُّي الْ َقي‬ o ‫وم‬ َّ “Allāh! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.” (Q. 3:2) o ‫ن‬ ِ ‫م‬ ‫ل‬ َ ‫ا‬ ‫ْع‬ ‫ل‬ ‫ا‬ ِ ‫ب‬ ‫ر‬ ِ َّ‫ا ْْلم ُد لِل‬ ‫ه‬ َ َ َ َْ “[All] praise is [due] to Allāh, Lord of the worlds.” (Q. 1:2) 28  THE CREATOR (AL-KHĀLIQ) Allah as the originator or creator of every thing ۡ ۡ ۡ ِ ۡ ۡ ِ ۡ ِ ۡ ۡ ِ ۡ ۡ ‫ا‬ o َ َ ۡ‫َّاس اعبُ ُدوا َربَّ ُك ُم الَّذى َخلَ َق ُكم َوالَّذي َن من َ بل ُكم لَ ََلَّ ُكم َ َّ ُق‬ ُ ‫ن‬ ‫ال‬ ‫ا‬ ‫ه‬ َ ‫ي‬ َُّ‫ٰي‬ ۤ “O Mankind, worship your Lord, who created you and those before you, that you may become righteous” (Q. 2:21) ۡ ۡ ۡ ‫ا‬ o ‫اّللُ َربُّ ُك ۡمۚ ََل ا ۤلهَ اََّل ُه َۡۚ َخال ُق ُك ِٰل َشىء فَاعبُ ُدوُُۚ َوُه َۡ َع ۤلى ُك ِٰل َشىء َّوكيل‬ ِ ٍ ۡ ٍ ۡ ِ ِ ِ ٰۤ ‫ۤذ لِ ُك ُم‬ “That is Allāh, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things.” (Q. 6:102) 29  Different terms used in the Qur’an for Allah’s acts of creating: E.g. “Bada‘a” (Q. 2:117): The creation that traces back to “the very primal beginning” ُ ‫ضى أ َْمراً فَِإََّّنَا يَ ُق‬ َ ُ ۡ‫ۡل لَهُ ُكن فَيَ ُك‬ َ ‫ا‬‫ذ‬َ ِ ‫إ‬‫و‬ ِ ‫ض‬ ‫َر‬ ‫أل‬‫ا‬‫و‬ ِ ‫السماو‬ ‫ات‬ َّ ‫يع‬‫د‬ِ‫ب‬ َ َ ْ َ ََ ُ َ “˹He is˺ the Originator of the heavens and the earth! When He decrees a matter, He simply tells it, “Be!” And it is!” “Khalaqa” : “The creations of all things” (“Khāliqu kulli shay’in”), the “gradual process” of creation, involving “the idea of measuring, fitting it into a scheme of other things”, creation as “the process of evolution”. (39:62) “Amr” : The “Command, Direction, Design” as a “single thing, unrelated to time”, like “the twinkling of an eye” (“wa mā Amrunā illā wāḥidah”). “Ja‘ala” : The “making” of “new shapes and forms, new dispositions”, “the setting out of the sun and moon […], the succession of day and night”. “Sawwā” : The “bringing to perfection” as in humanity’s innate “faculty of distinguishing between right and wrong” (“wa nafsin wa mā sawwāhā”). 30  “Faṭara” : The creation of primeval matter out of nothing and “after no pre-existing similitude” (“Fāṭiru al-samāwāti wa al-arḍ”). “Bada’a” : For “beginning the process of creation” (“yabda’u al-khalqa”) “Bara’a” : For “evolving” or “liberation from pre-existing matter or circumstances” (“Al-Bāri’u”). ِ ْ ‫ٱَّلل‬ ِ ْ ‫ٱَّلل‬ ٰ َ ‫ص ِوُر ۖ لَهُ ْٱْلَ ْْسَآءُ ٱ ْْلُ ْس‬ ۚ ‫َن‬ ُ ‫ٱْلَٰل ُق ٱلْبَا ِر‬ َ ‫ئ ٱل ُْم‬ ٰ َ ‫ص ِوُر ۖ لَهُ ْٱْلَ ْْسَآءُ ٱ ْْلُ ْس‬ َُّ ‫َن ۚ ُه َو‬ ُ ‫ٱْلَٰل ُق ٱلْبَا ِر‬ َ ‫ئ ٱل ُْم‬ َُّ ‫ُه َو‬ “He is Allah: the Creator, the Inventor, the Shaper.” (al-Hashr: 24) “Ṣawwara” : For “giving definite form or colour […] to make a thing exactly suited to a given end or object” (“Al-Muṣawwiru”). “Ansha’a” : For making to “grow, increase, develop, and reach maturity” (“wa huwa alladhī Ansha’akum”) 31  THE OWNER OF THE KINGDOM (AL-MĀLIK) ❑ The Real Authority, Who is Self-Sufficient in Himself and His attributes ❑ Needs nothing but all things in existence need Him for everything ُ‫شآء‬ ‫ت‬ ‫ن‬َّ ‫ِم‬ِ ‫ك‬ ‫ل‬ ْ ‫ْم‬ ‫ل‬ ‫ٱ‬ ‫ع‬‫ز‬ ِ ‫ن‬ َ َ َ ُ ُ ََ ُ َ َ َ َ ُ‫ت‬‫و‬ ‫ء‬‫ا‬ ٓ‫ش‬‫ت‬ ‫ن‬ ‫م‬ ‫ك‬ ‫ل‬ ْ ‫ْم‬ ‫ل‬ ‫ٱ‬ ‫ى‬ِ‫ت‬‫ؤ‬ ‫ت‬ ِ ‫ك‬ ‫ل‬ ْ ‫ْم‬ ‫ل‬ ‫ٱ‬ ‫ك‬ ِ ْ ُ ُ َ ‫قُ ِل ٱللَّ ُه َّم َمٰل‬ “Say! O Allah , Lord of Power and Rule, you give power to whom you want, and you stripes off from whom you want” (Q. 3:26) ❑ The term ‘mulk’ has been mentioned 206 times in the Quran such as malakat (“possess”) and mulku (“dominion”) 32 THE OWNER OF THE KINGDOM (AL-MĀLIK) ❑ Linguistically Al-Malik (The King) refers to the attribute of mulk; which points to power and ability: “They do not possess ability” (Q. 13:16), also possession and ownership ‫ض‬ ِ ‫ٱلسمٰ ٰو‬ ِ ‫ت َو ْٱْلَ ْر‬ َّ ‫ْك‬ ُ ‫ل‬‫م‬ ‫ۥ‬ُ‫ه‬‫ل‬ َ َّ ‫ٱَّلل‬ َّ ‫َن‬ ‫أَََلْ تَ ْعلَ ْم أ‬ ۗ ََ ُ َ “Do you not know that the kingdom of the heavens and the earth belongs ˹only˺ to Allah.” ( Q. 2:107), ‫ْك ٱلْيَ ْوَم‬‫ل‬‫ْم‬ ‫ل‬ ‫ٱ‬ ‫م‬ ‫ك‬ ُ ‫ل‬ َ ِ‫يَٰقو‬ ‫م‬ ُ ُ ُ َْ “O my people, yours is the dominion this day”. (Q. 40:29)  THE ALL-WISE (AL-HAKIM) Al-Ḥakῑm: The Judicious, 33 mentions in the Qur’an His wisdom is ultimate, does not create and legislate in vain His creations are SIGNS (ĀYĀT) for people to take heed, contemplate & understand His decrees, inflicts, and relieves are in the most rightful way, place, and time 34 34  THE ALL-WISE (AL-HAKIM) All-Wise in creating and perfecting, commanding, sayings and actions o ‫يم‬ ِ ‫ٱَّلل ٱلْع ِزيز ٱ ْْل‬ َّ ‫ََن‬ ‫أ‬ ‫ۥ‬ ٓ ‫ه‬َّ ‫ن‬ ِ ُ َ ُ َ ُ َ ُ ‫وس ٰٓى إ‬ ‫ك‬ َ ‫يَٰ ُم‬ o “O Musa! Verily, it is I, Allāh, the All-Mighty, the All-Wise.” (Q. al-Naml, 27:9) o ِْ‫ت ِمن لَّ ُد ْن َح ِكيم َخب‬َ ِ ‫ص‬ ‫ف‬ ‫ُث‬ َُّ ‫ۥ‬ ‫ه‬ ‫ت‬ٰ‫اي‬ ‫ء‬ ‫ت‬‫م‬ ِ ْ ُ ُ ُ َ َ ْ َ ْ ٌ َ‫الٓر ۚ ك‬ ‫ل‬ ‫ك‬ ‫ُح‬ ‫أ‬ ‫ب‬ٰ‫ت‬ِ o “Alif Lam Ra: A Book, the Verses thereof are perfected and then elaborated from the Him, Who is All Wise, Well- Acquainted (with all things)” (Q. 11:1)  TAWHID : ITS EFFECTS ON MAN’S LIFE oThe word ‘‫ ’توحيد‬derives from ‘‫ ’وحدة‬or ‘‫ ’أحد‬which means the One and Unique, with no connection with plurality. Absolutely no being worthy to be worshiped but Allah oIt is as the central theme, the essence of the creed of Islam, the point of reference for man to understand everything in the universe Man’s submission and adoration must be ONLY to Him He is the Eternal, absolute and not limited by time, space or circumstances oThe backbone of Islam, which has two aspects: nafi (rejection) and ithbat (affirmation) 36 o Al-Tawhid is the core that permeates & pulsates through every aspect of existence, the greatest & richest meanings in Islam. o The whole belief system; value and morality; physical, spiritual, intellectual, emotional and social aspects; politics and economy; culture and civilization o Unifies human life and manifested laws of all creations in the Cosmos, which resounds with a pattern that repeats at every level of existence o Points to the 3-dimensional relationships between Allah, man and universe. Man is His vicegerent, entrusted His power and the universe is subservient to man 37  Man & Allah Tawhid is the ESSENCE & CORE of Islam It permeates through all levels of cosmic existence, shaping all human functions TAWHID & relations. Man is slave-servant of Man & Allah & His vicegerent. Man & Cosmos man The earth is his place of duty in serving Allah & benefitting others Existence 38  The fundamental teaching of ALL Prophets & Messengers Imbued as man’s uncorrupted innate or inborn natural quality (fiṭrah) Man is indebted to Allah for his existence, provisions and sustenance Tawhid liberates man from all forms of slavery mental, physical, psychological, political, social, economic, cultural and civilizational 39 TAWHID : ITS EFFECTS ON MAN’S LIFE Wider Outlook (Q. 17:44) ‫ض َوَمن فِي ِه َّن ۚ َوإِن ِمن َش ْىء إََِّّل يُ َسبِ ُح ِبَ ْم ِد ِهۦ َولَٰ ِكن ََّّل‬ ُ ‫ٱلس ْب ُع َو ْٱْلَ ْر‬ َّ ‫ت‬ُ َّ ُ‫تُ َسبِ ُح لَه‬ ‫ٱلس َمٰ َٰو‬ ‫ورا‬ ‫ف‬ ُ ‫غ‬ َ ‫ا‬ ‫يم‬ِ‫تَ ْف َقهو َن تَسبِيَهم إِنَّهۥ َكا َن حل‬ ‫ًۭٔا‬ ‫َ ا‬ ُ َُْ ْ ُ “The seven heavens, the earth, and all those in them glorify Him. There is not a single thing that does not glorify His praises—but you ˹simply˺ cannot comprehend their glorification. He is indeed Most Forbearing, All-Forgiving.” Self Respect (Q. 7:194) ِ ِ ِ ۟ ِ ِ ِ ِ ِ ِ َّ ِ ‫ن‬ ‫ق‬ ‫د‬ َ َ ُْٰ‫ص‬ ‫م‬ ‫نت‬‫ك‬ُ ‫ن‬ ‫إ‬ ‫م‬ ْ ‫ك‬ ُ ‫ل‬ َ ‫وا‬ ‫يب‬ ُ ِ ‫ت‬ َ ‫س‬‫ْي‬ َ ْ ْ‫ل‬ ‫ف‬ َ ‫م‬ ‫وه‬ ُ ُ‫ع‬‫د‬ْ ‫ٱ‬َ‫ف‬ ۖ ‫م‬ ْ ‫ك‬ ُ ‫ل‬ ُ ‫ا‬‫ث‬ َ ‫َم‬ ْ ‫أ‬ ‫د‬ ٌ ‫ا‬‫ب‬ َ ‫ع‬ َّ ‫ٱَّلل‬ ‫ون‬ ‫د‬ ُ ‫ن‬‫م‬ ‫ن‬ َ ‫و‬ُ‫ع‬‫د‬ْ ‫ت‬ َ ‫ين‬ َ ‫ذ‬ ‫ل‬ ‫ٱ‬ َّ ‫ن‬ ‫إ‬ “Those ˹idols˺ you invoke besides Allah are created beings like yourselves. So call upon them and see if they will answer you, if your claims are true!” 40 TAWHID : ITS EFFECTS ON MAN’S LIFE Modesty (Q. 25:63) ۟ ِ َّ‫ٱلر ْحَٰ ِن ٱل‬ ِ‫و‬ ٦٣ ‫ض َه ْو ًۭٔاَن َوإِ َذا َخاطَبَ ُه ُم ٱ ْْلَٰ ِهلُو َن قَالُوا َسلَٰ ًۭٔاما‬ ِ ‫شو َن َعلَى ْٱْلَ ْر‬ ُ َْ‫ين َي‬ َ ‫ذ‬ َّ ‫اد‬ ‫ب‬ َُ َ‫ع‬ “The ˹true˺ servants of the Most Compassionate are those who walk on the earth humbly, and when the foolish address them ˹improperly˺, they only respond with peace.” Virtuous Character (Q. 49:13) ِ ۟ ٍۢ ًِۭٔ‫َّاس إِ ََّن َخلَ ْقنَٰ ُكم ِمن ذََِك َ َ ٰ َِ َ َ َ ُ ْ ِ ُ ُ ا‬ ‫وًب َوقَ بَآئِ َل لِتَ َع َارفُٓوا ۚ إِ َّن أَ ْك َرَم ُك ْم عن َد‬ ‫ع‬ ‫ش‬ ‫م‬ ‫ك‬ ٰ‫ْن‬ ‫ل‬ ‫ع‬ ‫ج‬‫و‬ ‫ى‬ ‫ُنث‬‫أ‬‫و‬ ‫ر‬ ُ ‫يَٰٓأَيُّ َها ٱلن‬ ١٣ ًٌْۭٔ ‫يم َخب‬ َّ ‫ٱَّلل أَتْ َق ٰى ُك ْم ۚ إ َّن‬ ٌ ‫ٱَّللَ َعل‬ َّ “O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All- Knowing, All-Aware.” TAWHID : ITS EFFECTS ON MAN’S LIFE Optimistic Attitude (Q. 39:53) ُّ ِ ِ ِ ِ ِ ۟ ِ ِ ۟ ِ َّ‫اد ٰٓى ٱل‬ ِ ‫۞ قُل يٰ ِعب‬ ‫وب‬ َ ‫ن‬ ُ ‫ذ‬ ‫ٱل‬ ‫ر‬‫ف‬ ُ ََ‫غ‬ ْ ‫ي‬ َّ ‫ٱَّلل‬ َّ ‫ن‬ ‫إ‬ ۚ َّ ‫ٱَّلل‬ ‫ة‬ ‫ح‬ َ ْ ‫ر‬ َّ ‫ن‬ ‫م‬ ‫وا‬ ‫ط‬ ُ ‫ن‬ َ ‫ق‬ ْ ‫ت‬ َ ‫َّل‬ َ ‫م‬ ْ ‫ه‬ ‫س‬ ‫ف‬ ُ ‫َن‬‫أ‬ ‫ى‬ ٓ ٰ ‫ل‬ َ ‫ع‬ َ ‫وا‬ ‫ف‬ ُ ‫ر‬ َ ‫َس‬ ‫أ‬ ‫ين‬‫ذ‬ ْ َ َ ََْ ٥٣ ‫يم‬ ‫ح‬ِ‫ٱلر‬ َّ ‫ور‬ ‫ف‬ ُ ‫غ‬ َ ْ ‫ل‬ ‫ٱ‬ ‫و‬ ‫ه‬ ‫ۥ‬ ‫ه‬َّ ‫ن‬ ِ ‫إ‬ ۚ ‫ا‬ ‫يع‬ َِ ‫َج‬ ُ ُ َ ُ ُ ‫ا‬ “Say, ˹O Prophet, that Allah says,˺ “O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.” Determination and Perseverance (Q. 9:51) ‫ٱَّلل فَ لْيَ تَ َوَّك ِل ٱل ُْم ْؤِمنُو َن‬ َِّ ‫ٱَّلل لَنا هو مولَٰى نا ۚ وعلَى‬ َّ َ َ َ ْ َ َ ُ َ ُ َ َ َ َ َ ُ ‫قُل ل‬ ‫ب‬‫ت‬ ‫ك‬ َ ‫ا‬‫م‬ َّ ‫َّل‬ ِ ‫إ‬ ‫ا‬ ٓ‫ن‬ ‫يب‬ ِ ‫ص‬ ‫ي‬ ‫ن‬َّ “Say, “Nothing will ever befall us except what Allah has destined for us. He is our Protector.” So in Allah let the believers put their trust.”  Bravery (Q. 62:8) ‫ش َهٰ َد ِة‬ ِ ‫ت ٱلَّ ِذ ٰٓى تَِف ُّرو َن ِم ْنهُ فَِإنَّهُۥ ُملَِٰقي ُك ْم ۖ ُُثَّ تُ َردُّو َن إِ َ َٰل َعٰلِ ِم ٱلْغَْي‬ َّ ‫ب َوٱل‬ َ ‫قُ ْل إِ َّن ٱل َْم ْو‬ ‫فَ يُ نَ بِئُ ُكم ِِبَا ُكنتُ ْم تَ ْع َملُو َن‬ Say, “The death you are running away from will inevitably come to you. Then you will be returned to the Knower of the seen and unseen, and He will inform you of what you used to do.”  Content Heart (Q. 3:73) ِ ِ ِ ِ ِ ِ ِ ِ َّ ِ ۟ ِ ‫َح ًٌۭٔد مثْ َل َمآ أُوتيتُ ْم أ َْو َُيَآ ُّجوُك ْم عن َد‬ َ ‫أ‬ ‫ى‬ ٰٓ ‫ت‬‫ؤ‬ َُْ‫ي‬ ‫َن‬ ‫أ‬ َّ ‫ٱَّلل‬ ‫ ٰٓى‬‫د‬َ ‫ه‬ ُ ‫ ٰٓى‬ ٰ ‫د‬َ ُ ْ ‫َل‬ ‫ٱ‬ َّ ‫ن‬ ‫إ‬ ‫ل‬ ْ ‫ق‬ ُ ‫م‬ ْ ‫ك‬ ُ َ‫ين‬‫د‬ ‫ع‬ َ ‫ب‬ ‫ت‬ َ َ‫ن‬ ‫م‬ ‫ل‬ ‫َّل‬ ‫إ‬ ‫ا‬ ‫و‬ ٓ ‫ن‬ ُ ‫م‬‫َوََّل تُ ْؤ‬ ‫يم‬ ِ ِ ‫ٱَّلل و‬ َّ ‫ش‬ َِّ ‫ضل بِي ِد‬ ِ ِ‫ٱَّلل ي ْؤت‬ َّ ِ ِ ًٌۭٔ ‫ٰس ٌع َعل‬ ‫و‬ َُ َ ُ َ َ ُ ‫ء‬ ٓ‫ا‬ َ ‫ي‬ ‫ن‬ ‫م‬ ‫يه‬ َ َ ْ ‫ف‬ َ ْ ‫ل‬ ‫ٱ‬ ‫ن‬ ‫إ‬ ‫ل‬ ‫ق‬ ْ ْ ‫َرب‬ ُ ‫م‬‫ك‬ُ “And only believe those who follow your religion.” Say, ˹O Prophet,˺ “Surely, ˹the only˺ true guidance is Allah’s guidance.” ˹They also said,˺ “Do not believe that someone will receive ˹revealed˺ knowledge similar to yours or argue against you before your Lord.” Say, ˹O Prophet,˺ “Indeed, all bounty is in the Hands of Allah—He grants it to whoever He wills. And Allah is All-Bountiful, All-Knowing.” Total Submission To God’s Commands (Q. 50:18) ‫يب َعتِي ًٌۭٔد‬ِ‫ظ ِمن قَ ول إََِّّل لَ َدي ِه رق‬ ُ ِ ‫َّما ي ل‬ ‫ْف‬ ٌ َ ْ ْ َ “Not a word does a person utter without having a ˹vigilant˺ observer ready ˹to write it down˺.” Shirk (Polytheism) Meaning: Literal: partnership, sharing or associating Technical: the act of assigning partners to Allah in whatever form it may take. Shirk: Manifestations Shirk in the essence of God: (a) assigning bodies and divisions to God such as saying that God has limbs, or God is in a direction; (b) taking other essences as god such as the idols (sharik al-bari) or the Christians who believe in the divinity of Isa. Shirk in the attributes: assigning the attributes of God to others such as the idols or to humans Shirk in Act of God: believing that the creations having the power to create something similar to God such as the Fir’aun or animism. Shirk in ‘Ibadah Grave (Akbar/Jaliy): worshipping other than Allah Small (Asghar/Khafiy): showing off (riya’) Ibn ‘Abbas: “Shirk is more hidden than a black ant creeping on a black stone in the middle of the night” Kufr (Disbelief) Meaning Literal: (kafara) to cover, to ignore knowingly, to be unthankful. Technical: to reject and disbelieve the message of religion such as God, the Prophet and the Hereafter. Dimensions of Kufr (Disbelief) The two important meanings of kufr: (a) to be ingratitude to God (2:152, 158; 21:94) (b) disbelief as opposite to iman (2:109, 3:86,90; 3:86) In both aspects, the result is the denial of the absolute Oneness of God. Therefore, kufr ultimately lead to shirk. Kufr (Disbelief):Characteristics Hardened heart (2:74, 5:13) Veiled heart (41:3-5; 17:45-6) Denied the signs of God (46:26) Straying from true path (dalal) (34:8; 4:167; 3:164)