Some
polytheists argue by saying that the existence of more than one God is
not illogical. Let us point out to them that if there were more than one
God, they would dispute with one another, each god trying to fulfill his
will against the will of the other gods. This can be seen in the mythology
of the polytheistic and pantheistic religions. If a ‘God’ is defeated or
unable to defeat the others, he is surely not the one true God. Also popular
among polytheistic religions is the idea of many Gods, each having different
responsibilities. Each one would be responsible for a part of man’s
existence e.g. a Sun-God, a Rain-God, etc. This indicates that one
‘God’ is incompetent of certain acts and moreover he is also ignorant of
the other Gods’ powers, duties, functions and responsibilities. There
cannot be an ignorant and incapable God.
If there were more than one God it would surely lead to confusion, disorder,
chaos and destruction in the universe. But the universe is in complete
harmony.
The Glorious Qur’an says:
"If there
were, in the heavens
And the
earth, other gods
Besides
Allah, there would
Have been
confusion in both!
But glory
to Allah,
The Lord
of the Throne:
(High is
He) above
What they
attribute to Him!"
[Al-Qur’an 21:22]
If there were more than one God,
they would have taken away what they created. The Qur’an
says:
"No son did
Allah beget,
Nor is there
any god
Along with
Him: (if there were
Many gods),
behold, each god
Would have
taken away
What he
had created,
And some
would have
Lorded it
over others!
Glory to
Allah! (He is free)
From the
(sort of) things
They attribute
to Him!"
[Al-Qur’an 23:91]
Thus the existence of one True, Unique, Supreme, Almighty God, is the only logical concept of God.
TAWHEED:
Definition and Categories:
Islam believes in ‘Tawheed’ which
is not merely monotheism i.e. belief in one God, but much more. Tawheed
literally means ‘unification’ i.e. ‘asserting oneness’ and is derived from
the
Arabic verb ‘Wahhada’ which means
to unite, unify or consolidate.
Tawheed can be divided into three categories.
1. Tawheed ar-Ruboobeeyah
2. Tawheed al-Asmaa-was-Sifaat
3. Tawheed al-Ibaadah.
A.
Tawheed ar-Ruboobeeyah (maintaining the unity of Lordship)
The first category is ‘Tawheed ar-Ruboobeeyah’. ‘Ruboobeeyah’ is derived from the root verb "Rabb" meaning Lord, Sustainer and Cherisher.
Therefore ‘Tawheed-ar-Ruboobeeyah’
means maintaining the unity of Lordship. This category is based on the
fundamental concept that Allah (swt) alone caused all things to exist when
there was nothing. He created
or originated all that exists out of nothing. He alone is the sole Creator,
Cherisher, and Sustainer of the complete universe and all between it, without
any need from it or for it.
B.
Tawheed al-Asmaa was-Sifaat
(maintaining the unity of Allah’s name and
attributes):
The second category is ‘Tawheed
al Asmaa was Sifaat’ which means maintaining the unity of Allah’s name
and attributes. This category is divided into five aspects:
(i)
Allah should be referred to as described by Him and His Prophet . Allah must be referred to according to the manner in which He and His prophet have described Him without explaining His names and attributes by giving them meanings other than their obvious meanings.
(ii)
Allah must be referred to as He has referred to Himself
Allah must be referred to without giving Him any new names or attributes.
For example Allah may not be given the name Al-Ghaadib
(the Angry One), despite the fact that He has said that He
gets angry, because neither Allah nor His messenger
have used this name.
(iii)
Allah is referred to without giving Him the attributes of His creation
In a reference to God, we should strictly abstain from giving Him the attributes
of those whom He has created. For instance in the Bible,
God is portrayed as repenting for His bad thoughts in the same
way as humans do when they realise their errors.
This is completely against the principle of Tawheed. God does not commit
any mistakes or errors and therefore never needs to repent.
The key principle when dealing with Allah’s attributes is given in the
Qur’an in Surah
Ash-Shura:
"There is nothing
Whatever like unto Him,
And He is the One
That hears and sees (all things)."
[Al-Qur’an 42:11]
Hearing and seeing are human faculties. However, when attributed to the Divine Being they are without comparison, in their perfection, unlike when associated with humans who require ears, eyes, etc. and who are limited in their sight and hearing in terms of space, time, capacity, etc.
(iv) God’s creation should not be given any of His attributes
To refer to a human with the attribute of God is also against the principle
of Tawheed. For example, referring to a person as one who has
no beginning or end (eternal).
(v)
Allah’s name cannot be given to His creatures
Some Divine names in the indefinite form, like ‘Raoof’ or ‘Raheem’ are
permissible names for men as Allah has used them for
Prophets; but ‘Ar-Raoof’ (the Most Pious) and Ar-Raheem
(the most Merciful) can only be used if prefixed by ‘Abd’ meaning
‘slave of’ or ‘servant of’ i.e. ’Abdur-Raoof’ or ‘Abdur-Raheem’. Similarly
‘Abdur-Rasool’ (slave of the Messenger) or ‘Abdun-Nabee’ (slave of the
Prophet) are
forbidden.
C.
Tawheed al-Ibaadah
(maintaining the unity of worship):
(i)
Definition and meaning of ‘Ibadaah’:
‘Tawheed al-Ibaadah’ means maintaining the unity of worship or ‘Ibaadah’.
Ibaadah
is derived from Arabic word ‘Abd’ meaning slave or servant. Thus Ibaadah
means servitude and worship.
(ii)
All three categories to be followed simultaneously.
Only believing in the first two categories of Tawheed without implementing
Tawheed-al-Ibaadah is useless. The Qur’an gives the examples of ‘Mushrikeens’
(idolaters) of the Prophet’s time who confirmed the first two aspects of
Tawheed. It is mentioned in the Qur’an:
"Say: ‘Who is it that
Sustains you (in life)
From the sky and from the earth?
Or who is it that
Has power over hearing
And sight? And who
Is it that brings out
The living from the dead
And the dead from the living?
And who is it that
Rules and regulates all affairs?’
They will soon say, ‘Allah’.
Say, ‘Will you not then
Show piety (to Him)?’ "
[Al-Qur’an 10:31]
A similar example is repeated in Surah Zukhruf of the Glorious Qur’an:
"If
thou ask them, Who
Created them, they will
Certainly say, ‘Allah’: how
Then are they deluded
Away (from the Truth)?"
[Al-Qur’an 43:87]
The pagan Meccans knew that Allah (swt) was their Creator, Sustainer, Lord and Master. Yet they wEre not Muslims because they also worshipped other gods besides Allah. Allah (swt) categorised them as ‘Kuffaar’ (disbelievers) and ‘Mushrikeen’ (idol worshippers and those who associate partners with God).
"And most of them
Believe not in Allah
Without associating (others
As partners) with Him!"
[Al-Qur’an 12:106]
Thus ‘Tawheed al-Ibaadah’ i.e. maintaining the unity of worship is the
most important
aspect of Tawheed.
Allah (swt) alone deserves worship and He alone can grant
benefit to man for his worship.
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| PROPHET IN THE BIBLE | PROPHET IN HINDU SCRIPTURES |