Oneness of God or Tawḥīd (Arabic: توحيد; also transliterated Tawheed and Tauheed; Turkish: Tevhid) is the act of believing and affirming that God (Arabic: Allah) is one(Ahad) and unique (wāḥid).^[1] The Qur'an asserts the existence of a single and absolute truth that transcends the world; a unique and indivisible being who is independent of the entire creation.^[2] The indivisibility of God implies the indivisibility of God's sovereignty which in turn leads to the conception of universe as a just and coherent moral universe rather than an existential and moral chaos (as in polytheism). Similarly the Qur'an rejects the binary modes of thinking such as the idea of duality of God by arguing that both good and evil generate from God's creative act and that the evil forces have no power to create anything. God in Islam is a universal god rather than a local, tribal or parochial one; an absolute who integrates all affirmative values and brooks no evil. ^[3] Arabic redirects here. ... Due to the fact that the Arabic language has a number of phonemes that have no equivalent in English or other European languages, a number of different transliteration methods have been invented to represent certain Arabic characters, due to various conflicting goals: A desire to stay consistent with traditional usage... This article is about the term God in the context of monotheism and henotheism. ... Allah is the Arabic language word for God. ... Bouguereaus LInnocence (Innocence). Both the child and the lamb represent fragility and peacefulness, as seen in religious art. ...

Tawhid constitutes the foremost article of the Muslim profession. ^[4] To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an. ^[3] Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid. ^[5] There is uncompromising monotheism at the heart of the Islamic belifs which distinguishes Islam from other major religion. ^[6] For the Celtic Frost album, see Monotheist (album) In theology, monotheism (from Greek one and god) is the belief in the existence of one deity, or in the oneness of God. ... Aqidah (sometimes spelled as Aqeeda, Aqida or Aqeedah) (Arabic: عقيدة) is an Islamic term meaning creed. ...

Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of men have understood the meaning and implications of professing God's Unity. Islamic scholars have different approaches toward understanding it. Theology, Fiqh, philosophy, Sufism, even to some degree the natural sciences, all seek to explain at some level the principle of tawhid.^[7] Kalam (علم الكلم)is one of the religious sciences of Islam. ... This article or section does not cite any references or sources. ... For other uses, see Philosophy (disambiguation). ... Sufism is a mystic tradition within Islam that encompasses a diverse range of beliefs and practices dedicated to Divine love and the cultivation of the elements of the Divine within the individual human being. ... In the history of science, Islamic science refers to the science developed under the Islamic civilisation between the 8th and 15th centuries (the Islamic Golden Age). ...

Etymology

Part of a series on the Islamic creed: Aqidah For people named Islam, see Islam (name). ... For other uses, see Creed (disambiguation). ... Aqidah (sometimes spelled as Aqeeda, Aqida or Aqeedah) (Arabic: عقيدة) is an Islamic term meaning creed. ...

Five Pillars of Islam

Shahādah - Profession of faith Salah - Prayer Zakâh - Paying of alms (giving to the poor) Sawm - Fasting during Ramadan Hajj - Pilgrimage to Mecca Image File history File links Mosque02. ... The Five Pillars of Islam (Arabic: أركان الإسلام) is the term given to the five duties incumbent on every Muslim. ... White flag featuring the Shahada text as used by the Taliban. ... Salat redirects here. ... This is a sub-article of Islamic economical jurisprudence. ... It has been suggested that this article or section be merged into Ramadan. ... This article is about religious observances during the month of Ramadan. ... A supplicating pilgrim at Masjid Al Haram, the mosque which was built around the Kaaba (the cubical building at center). ... This article is about the city in Saudi Arabia. ...

Sunni Six articles of belief

Tawhīd - Oneness Nabi and Rusul - Prophets and Messengers Kutub - Divinely Revealed Books. Malā'ikah - Angels Qiyâmah - Judgment Day Qadr (Predestination) Sunni Islam (Arabic سنّة) is the largest denomination of Islam. ... Six articles of belief is a set of beliefs enumerated by the Sunnis: The six Sunni articles of belief are: Belief in God (Allah), the one and only one worthy of all worship (tawhid). ... Nabi can refer to the Arabic and Hebrew word for Prophet the Korean word for butterfly one of the Nabis, a group of artists in Paris in the 1890s the 2005 Typhoon Nabi North American Bus Industries, a major transit bus manufacturing company Nabi Biopharmaceuticals, a Biopharmaceutical company based in... The Quran identifies a number of men as prophets of Islam. ... The Islamic holy books are the records believed from Muslims that were dictated by God to prophets. ... To meet Wikipedias quality standards, this article or section may require cleanup. ... Yawm al-QÄ«yāmah (Arabic: literally: Day of the Resurrection) is the Last Judgement in Islam. ... Qadr as an Islamic term is parallel to the western doctrines of Predestination. ...

Shi'a Twelver Principles of the Religion (Usul al-Din)

Tawhīd - Oneness Adalah - Justice Nubuwwah - Prophethood Imamah - Leadership Qiyâmah - Judgment Day Twelvers ( Ithnāˤashariyyah) are those Shiˤa Muslims who believe there were twelve Imāms, as distinct from Ismaili & Zaidi Shiite Muslims, who believe in a different number of Imams or in a different path of succession. ... In Shia Islam, Theology of Shia (UsÅ«l al-DÄ«n) is the five main beliefs that Shia Muslims must possess. ... Adalah means Justice and denotes The Justice of God The Shias consider Justice of God as part of Usool-e-Deen (Roots of Religion). ... Nubuwwah means Prophethood and denotes that God has appointed perfect Prophets and Messengers to teach mankind Gods religion. ... This is a sub-article to Imamah (Shia doctrine) and is specifically about the Shia twelver conception of the term. ... Yawm al-QÄ«yāmah (Arabic: literally: Day of the Resurrection) is the Last Judgement in Islam. ...

Shi'a Twelver Practices of the Religion (Furu al-Din)

Salah - Prayer Sawm - Fasting during Ramadan Hajj - Pilgrimage to Mecca Zakâh - Poor-rate Khums - One-fifth tax Jihad - Struggle Amr-Bil-Ma'rūf - Commanding good Nahi-Anil-Munkar - Forbidding evil Tawalla - Loving the Ahl al-Bayt Tabarra - Disassociating Ahl al-Bayt's enemies Twelvers ( Ithnāˤashariyyah) are those Shiˤa Muslims who believe there were twelve Imāms, as distinct from Ismaili & Zaidi Shiite Muslims, who believe in a different number of Imams or in a different path of succession. ... In Shia Islam, the ten Branches of Religion (FurÅ« al-DÄ«n) are the ten practices that Shia Muslims must perform. ... Salat redirects here. ... It has been suggested that this article or section be merged into Ramadan. ... This article is about religious observances during the month of Ramadan. ... A supplicating pilgrim at Masjid Al Haram, the mosque which was built around the Kaaba (the cubical building at center). ... This article is about the city in Saudi Arabia. ... This is a sub-article of Islamic economical jurisprudence. ... Khums (خمس) is the Arabic word for One Fifth (1/5). ... For other uses, see Jihad (disambiguation). ... Amr-Bil-MarÅ«f - Commanding the good, is a part of the Shia Branches of Religion and means to encourage people to do the necesary good in life, when they forget to do so; for example forgeting Salah. ... Nahi-Anil-Munkar - Forbiding evil, is a part of the Shia Branches of Religion and means for example to oppose injustice. ... Tawalla (Arabic: ‎) - Loving the Ahl al-Bayt, is a part of the Shia Branches of Religion and is derived from a Quranic verse. ... Ahl al-Bayt (Arabic: ) is a phrase meaning People of the House, or family. ... Tabarra (Arabic: ‎) - is a Shia Muslim doctrine that refers to the obligation of hating those who hate Allah and cursing those who reject the wilayah of Ahl al-Bayt. ... Ahl al-Bayt (Arabic: ) is a phrase meaning People of the House, or family. ...

Shi'a Ismaili 7 pillars

Walayah - Guardianship Taharah - Purity & cleanliness Salah - Prayers Zakâh - Purifying religious dues Sawm - Fasting during Ramadan Hajj - Pilgrimage to Mecca Jihad - Struggle The IsmāʿīlÄ« (Urdu: اسماعیلی IsmāʿīlÄ«, Arabic: الإسماعيليون al-IsmāʿīliyyÅ«n; Persian: اسماعیلیان Esmāʿīliyān) branch of Islam is the second largest part of the ShÄ«a community, after the Twelvers (Ithnāʿashariyya). ... Shia Ismaili Seven Pillars of Islam have three doctrines that are not included in the Sunni Five Pillars of Islam: Walayah, Taharah and Jihad. ... Guardianship is a Ismaili and Druze pillar of Islam. ... This article is about Hygiene in Islam. ... Salat redirects here. ... This is a sub-article of Islamic economical jurisprudence. ... It has been suggested that this article or section be merged into Ramadan. ... This article is about religious observances during the month of Ramadan. ... A supplicating pilgrim at Masjid Al Haram, the mosque which was built around the Kaaba (the cubical building at center). ... This article is about the city in Saudi Arabia. ... For other uses, see Jihad (disambiguation). ...

Others

Kharijite Sixth Pillar of Islam. Kharijites were members of an Islamic sect in late 7th and early 8th century AD, concentrated in todays southern Iraq. ... The term Sixth pillar of Islam refers to an addition to the Five Pillars of Islam; the five pillars of Islam explain the basic tenets of the Sunni Islam faith, Shia Islam uses other concepts. ... This box: view • talk • edit

In the Arabic language, Tawhīd literary means "To make something one, or to assert the oneness of something."^[8] Both the terms Tawhīd and its verbal form wahhada do not occur in the Qur'an while the principle of God's singularity does occur numerous times (for example God is described as “sole divinity” (ilāh un wāhid) 13 times in the Qur'an). ^[4] Arabic redirects here. ...

Description of Tawhid in Qu'an

Qur'an is the main source of understating Oneness of God in Islam. Clearly the first step to understand God and his oneness is to understand Quran. All Muslim authority maintain that a true understanding of God is impossible unless he introduces himself due to the fact that God is beyond the range of human vision and senses. Therefor God tells people who he is by speaking through the prophet. According to this view the fundamental massage of all of the prophets is "There is no god but God." ^[9] The Qur’ān [1] (Arabic: , literally the recitation; also sometimes transliterated as Quran, Koran, or Al-Quran) is the central religious text of Islam. ... Prophets of Islam are male human beings who are regarded by Muslims to be prophets chosen by God. ...

The Qur'an asserts the existence of a single, absolute truth that transcends the world; a unique being who is independent of the creation; a real being indivisible into hypostatic entities or incarnated manifestation. According to the Qur'an:^[2]

"Say: He is God the Only; God the Indivisible; He gives not birth, nor is He begotten, and He is, in Himself, not dependent on anything" (Sura 112:1-4)
Your Lord is utterly independent, All-Engineering. If he wills, he can expel you and replace you with others, just as he multiplied you from the seed of others" (Sura 5:133)

According to Vincent J. Cornell, the Qur'an also provides a monist image of God by describing the reality as a unified whole, with God being a single concept that would describe or ascribe all existing things:"He is the First and the Last, the Outward and the Inward; He is the Knower of everything (Sura 57:3)"^[2] Some Muslims have however vigorously criticized interpretations that would lead to a monist view of God for what they see as blurring the distinction between the creator and the creature, and its incompatibility with the radical monotheism of Islam. ^[10]

The Qur'anic passages Sura 34:20-24, Sura 35:40 and Sura 46:4 provide a basic understanding of assigning partners or equals to God, a sin known in Islam as Shirk. The verse 34:20-24 rejects the idea of duality of God by arguing that both good and evil generate from God's creative act and that the evil forces have no creative power. ^[11] Bouguereaus LInnocence (Innocence). Both the child and the lamb represent fragility and peacefulness, as seen in religious art. ...

The Qur'an relates the story of Abraham in order to provide an example of an intellectual quest for understanding God as the Cause of Causes: Related in verses 6:75-79, Abraham moves progressively from worshipping the stars, the moon, and the sun to acknowledging God as the sole cause of the heavenly phenomena. ^[2]

Degrees of Tawhid

Oneness of God is usually divided into several degrees by Muslim scholars. However there isn't complete consensus among them about the number, order and even definition of them.

Oneness of Divinity(Uluhiyyah)

Oneness of Lordship(Rububiyyah)

Oneness of Creatorship(Khaliqiyyah)

Oneness of attributes or characteristics

Main article: 99 Names of God

In order to explain the complexity of unity of God and of the divine nature, the Qur'an uses 99 terms referred to as "Excellent Names of Allah" (Sura 77:180). Aside from the supreme name "Allah" and the neologism al-Rahman (referring to the divine beneficence that creates and maintains the universe), other names may be shared by both God and human beings. According to the Islamic teachings, the latter is meant to serve as a reminder of God's immanence rather than being a sign of one's divinity or alternatively imposing a limitation on God's transcendent nature. Attribution of divinity to a created entity, shirk, is considered as a denial of the truth of God and thus a major sin.^[2] // The 99 Names of God, also known as The 99 attributes of Allah (Arabic: ‎ translit: ), are the names of God revealed to man in the Quran;[1] even though His names (as adjectives, word constructs, or otherwise) exceed ninety-nine in the Quran. ...

Oneness of Worship(Ma'abudiat)

Discerning unity of God

Discerning unity of God in the multiplicity of created things has been one of the key problems of Islamic theology. Vincent J. Cornell, a scholar of Islamic studies quotes the following statement from Ali:^[2] Theology is reasoned discourse concerning God (Greek θεος, theos, God, + λογος, logos, word or reason). It can also refer to the study of other religious topics. ... Islamic Studies is the academic discipline which focuses on Islamic issues. ... For other uses, see Ali (disambiguation). ...

To know God is to know his oneness. To say that God is one has four meanings: two of them are false and two are correct. As for the two meaning that are false, one is that a person should say "God is one" and be thinking of number and counting. This is false because that which has no second cannot enter into the category of number. Do you not see that those who say that God is a third of a trinity fall into this infidelity? Another meaning is to say, "So-and-So is one of his people," namely, a species of this genus or a member of this species. This meaning is also false when applied to God, because it implies likening something to God, whereas God is above all likeness. As to the two meaning that are correct when applied to God, one is that it should be said that "God is one" in the sense that there is no likeness to him among things. Another is to say that "God is one" in the sense that there is no multiplicity or division conceivable in Him, neither outwardly, nor in the mind, nor in the imagination. God alone possesses such a unity.^[2]

Arguments for the oneness of God

Theological arguments

Theologians usually use reason and deduction to prove existence, unity and oneness of the God. They use teleological argument for the existence of God as a creator based on perceived evidence of order, purpose, design, or direction—or some combination of these—in nature. Teleology is the supposition that there is purpose or directive principle in the works and processes of nature.^[12] A teleological argument, or argument from design, is an argument for the existence of God or a creator based on perceived evidence of order, purpose, design and/or direction in nature. ...

Another way which is used frequently by theologians is Reductio ad absurdum. They use it instead of positive arguments as a more efficient way to reject the idea of opponents.^[13] Quran has also used this way in several cases. Reductio ad absurdum (Latin: reduction to the absurd) also known as an apagogical argument, reductio ad impossibile, or proof by contradiction, is a type of logical argument where one assumes a claim for the sake of argument, derives an absurd or ridiculous outcome, and then concludes that the original assumption...

God as the Cause of Causes

Main article: Kalam cosmological argument

Against the polytheism of pre-Islamic Arabia, the Qur'an argued that the knowledge of God as the creator of everything rules out the possibility of lesser gods or divine powers since these beings must be themselves created. For the Qur'an, God is an immanent and transcendent deity who actively creates and maintains the universe. The reality of God as the ultimate cause of things is however veiled from human understanding because of the secondary causes and contingent realities of things in the world.^[2] Thus the belief in the oneness of God is equated in the Qur'an with the "belief in the unseen" (Sura 2:3).^[2] The Qur'an summarizes its task in making this "unseen", to a greater or lesser degree "seen" so that the belief in the existence of God becomes a Master-Truth rather than an unreasonable belief. The Qur'an states that the God's signals are so near and yet so far, demanding its students to listen to what it has to say with humility (Sura 50:33, Sura 50:37). The Qur'an aims to draw attention to certain obvious facts, turning them into "reminders" of God instead of providing lengthy "theological" proofs for the existence and unity of God. ^[14] The Kalām cosmological argument is a version of the cosmological argument derived from the Islamic Kalam form of dialectical argument. ... Polytheism is belief in or worship of multiple gods or deities. ... Pre-Islamic Arabia, the history of Arabia before the rise of Islam in the 630s, is not known in great detail. ...

Ash'ari theologians rejected cause and effect in essence, but accepting it as something that facilitates humankind's investigation and comprehension of natural processes. These medieval scholars argued that the nature was composed of uniform atoms that were "re-created" at every instant by God. The laws of nature were only the customary sequence of apparent causes (customs of God), the ultimate cause of each accident being God himself.^[15] Causality or causation denotes the relationship between one event (called cause) and another event (called effect) which is the consequence (result) of the first. ...

God as the Necessary Existent

See also: Cosmological argument

The ontological form of cosmological argument is put forwarded by Avicenna which is known as Contingency and necessity argument(Imakan wa Wujub). The cosmological argument is a metaphysical argument for the existence of God, or a first mover of the cosmos. ... (Persian: ابن سينا) (c. ...

Avicenna initiated a full-fledged inquiry into the question of being, in which he distinguished between essence (Mahiat) and existence (Wujud). He argued that the fact of existence can not be inferred from or accounted for by the essence of existing things and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things. Existence must, therefore, be due to an agent-cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must be an existing thing and coexist with its effect. ^[16] (Persian: ابن سينا) (c. ... In ontology, a being is anything that can be said to be, either transcendantly or immanently. ... For other uses, see Essence (disambiguation). ... For the philosophical movement, see Existentialism. ... Causality or causation denotes the relationship between one event (called cause) and another event (called effect) which is the consequence (result) of the first. ...

Avicenna's proof for the existence of God was the first ontological argument, which he proposed in the Metaphysics section of The Book of Healing.^[17][18] This was the first attempt at using the method of a priori proof, which utilizes intuition and reason alone. Avicenna's proof of God's existence is unique in that it can be classified as both a cosmological argument and an ontological argument. "It is ontological insofar as ‘necessary existence’ in intellect is the first basis for arguing for a Necessary Existent". The proof is also "cosmological insofar as most of it is taken up with arguing that contingent existents cannot stand alone and must end up in a Necessary Existent." ^[19] Another argument Avicenna presented for God's existence was the problem of the mind-body dichotomy.^[20] Arguments for and against the existence of God have been proposed by philosophers, theologians, and others. ... An ontological argument for the existence of God is one that attempts the method of a priori proof, which utilizes intuition and reason alone. ... The Book of Healing (in Arabic, Kitab ash-Shifa) is a scientific encyclopedia written by the great Iranian peoples Muslim polymath AbÅ« AlÄ« ibn SÄ«nā (Avicenna) from Afshana, near Bukhara in Central Asia (now Uzbekistan), in the 1000s. ... The terms a priori and a posteriori are used in philosophy to distinguish between two different types of propositional knowledge. ... Look up Intuition in Wiktionary, the free dictionary. ... For other uses, see Reason (disambiguation). ... The cosmological argument is a metaphysical argument for the existence of God, or a first mover of the cosmos. ... René Descartes illustration of mind/body dualism. ...

According to Avicenna, the universe consists of a chain of actual beings, each giving existence to the one below it and responsible for the existence of the rest of the chain below. Because an actual infinite is deemed impossible by Avicenna, this chain as a whole must terminate in a being that is wholly simple and one, whose essence is its very existence, and therefore is self-sufficient and not in need of something else to give it existence. Because its existence is not contingent on or necessitated by something else but is necessary and eternal in itself, it satisfies the condition of being the necessitating cause of the entire chain that constitutes the eternal world of contingent existing things.^[21] Thus his ontological system rests on the conception of God as the Wajib al-Wujud (necessary existent). There is a gradual multiplication of beings through a timeless emanation from God as a result of his self-knowledge.^[22][23] An ontological argument for the existence of God is one that attempts the method of a priori proof, which utilizes intuition and reason alone. ... This article is about the term God in the context of monotheism and henotheism. ...

Indivisibility of God's sovereignty

The Qur'an argues that there can be no multiple sources of divine sovereignty since "behold, each god would have taken away what [each] had created, And some would have Lorded it over others!"^[3] The Qur'an argues that the stability and order prevailing throughout the universe shows that it was created and is being administered by only one God (Sura 28:70-72).^[4][24] Verses 27:60-64 for example read: ^[25]

And who other than Him created the heavens and the earth and sent down for you water from the sky, whereby We cause to grow lush orchards - for it is not up to you to cause their trees to grow! Is there any other god besides God? Yet, these are the people who ascribe partners to Him!
And who other than Him made the earth a firm abode [for you], and set rivers traversing through it, and put firm mountains therein and sealed off one sea from the other? Is there any other god besides God? Indeed, most of them do not know!
And who other than Him responds to the distressed one when he calls Him and He relieves him of the distress and Who has made you [mankind] His viceregents on earth? Is there any other god besides God? - little do you reflect!
And who other than Him guides you in the darkness of the land and the sea? And who sends forth winds heralding His mercy [rain]? Is there any other god besides God? Far exalted be He above what they associate with Him!
And who other than Him brings forth His creation and then re-creates it? And who gives you sustenance from the heaven and the earth? Is there any other god besides God? Say [O Muhammad!]: Bring your proof if you are right [in associating others with God]

The Qur'an in verse 21:22 states: "If there were numerous gods instead of one, [the heavens and the earth] would be in a sorry state". Later Muslim theologians elaborated on this verse saying that the existence of at least two gods would inevitably arise between them, at one time or another, a conflict of wills. Since two contrary wills could not possibly be realized at the same time, one of them must admit himself powerless in that particular instance. On the other hand, a powerless being can not by definition be a god. Therefore the possibility of having more than one god is ruled out. ^[4][24]

Other arguments

The Qur'an argues that human beings have an instinctive distaste for polytheism: At times of crisis, for example, even the idolaters forget the false deities and call upon the one true God for help. As soon as they are relieved from the danger, they however start associating other beings with God (Sura 29:65).^[24]

Next, the Qur'an argues that polytheism takes away from human dignity: God has honored human beings and given them charge of the physical world, and yet they disgrace their position in the world by worshiping what they carve out with their own hands.^[24]

Lastly, the Qur'an argues that monotheism is a not a later discovery made by the human race, but rather there is the combined evidence of the prophetic call for monotheism throughout human history starting from Adam. The Qur'an suggests several causes for deviation from monotheism to polytheism: Power — especially absolute power — may lead one to think that he is God-like; such claims were accepted by those who were subject to the ruler. Also, certain natural phenomena (such as the sun, the moon and the stars) inspire feelings of awe, wonder or admiration that could lead some to regard them as deities. Anther reason for deviation from monotheism is when one becomes slave of his or her base desires and passions. In seeking to always satisfy the desires, he or she may commit a kind of polytheism.^[24] Michelangelos The Creation of Adam, a fresco on the ceiling of the Sistine Chapel, shows God creating Adam, with Eve in His arm. ...

Atheism

The Qur'anic verse 45:24 is sometimes cited as a qur'anic argument against atheism. The verse reads: "And they say, 'This worldly life of ours is all there is — we die and we live, and nothing but time destroys us.' But they have no knowledge of it; they are only speculating." According to Mustansir Mir, however, the concept of atheism was unknown to the qur'anic audience and it is highly unlikely that atheist individual or groups existed at the time of Muhammad. The above verse therefore, according to Mir, refers to the pre-Islamic view that the rise and fall of nations is governed not by any definite moral laws but rather by the impersonal hand of fate.^[24] Muhammad in a new genre of Islamic calligraphy started in the 17th century by Hafiz Osman. ...

Interpretations

See also: Early Islamic philosophy

Understanding of the meaning of Tawhid is one the most controversial issues among Muslims. Islamic scholars have different approaches toward understanding it, compring textualistic approach, theological approach, philosophical approach and Sufism and Irfani approach. These different approaches lead to different and in some cases opposite understang of the issue. Early Muslim philosophy is considered influential in the rise of modern philosophy. ... Athari ((al-Athariyya), the textualists, from the word Athar, report) is the smallest of the four schools of Sunni Islamic theology. ... Kalam (علم الكلم)is one of the religious sciences of Islam. ... Islamic philosophy (الفلسفة الإسلامية) is a branch of Islamic studies, and is a longstanding attempt to create harmony between philosophy (reason) and the religious teachings of Islam (faith). ... Sufism is a mystic tradition within Islam that encompasses a diverse range of beliefs and practices dedicated to Divine love and the cultivation of the elements of the Divine within the individual human being. ... Irfan (Arabic/Persian: عرفان) literally means knowing. ...

Textualistic approach

Main article: Athari

The Textualistists or literalists by reason of their conception of the divine Attributes, came to represent the divinity as a complex of names and qualifications alongside the divine essence itself. The attitude of the extreme literalists is known by the name tashbih (anthropomorphism) which shows God as possessing hands and face, as seated on a Throne, etc. For the Textualists, these are all real phenomena about God, which must be seen and understood as such.^[26] Athari ((al-Athariyya), the textualists, from the word Athar, report) is the smallest of the four schools of Sunni Islamic theology. ... 7th millennium BC anthropomorphized rocks, with slits for eyes, found in modern-day Israel. ...

Theological viewpoints

Certain theologians use the term Tawhid in a much broader meaning to denote the totality of discussion of God, his existence and his various attributes. Others go yet further and use the term to ultimately represent the totality of the "principles of religion". In its current usage, the expressions "Tawhid" or "knowledge of Tawhid" are sometimes used as an equivalent for the whole Kalam, the Islamic theology. ^[4] Theology is reasoned discourse concerning God (Greek θεος, theos, God, + λογος, logos, word or reason). It can also refer to the study of other religious topics. ...

Mu'tazili school

Main article: Mu'tazili

The Mu'tazilis liked to call themselves the men of the tawhid (ahl al-tawhid). In Maqalat al-Islamiyin, Abu al-Hasan al-Ash'ari describes the Mu'tazilite conception of the tawhid as follows^[27]: Mutazilah (Arabic المعتزلة al-mu`tazilah) is a theological school of thought within Islam. ... Abu al-Hasan bin Ismael al-Ashari (Arabic ابو الحسن بن إسماعيل اﻷشعري) (c. ...

God is unique, nothing is like him; he is neither body, nor individual, nor substance, nor accident. He is beyond time. He cannot dwell in a place or within a being; he is not the object of any creatural attribute or qualification. He is neither conditioned nor determined, neither engendered nor engendering. He is beyond the perception of the senses. The eyes cannot see him, observation cannot attain him, the imagination cannot comprehend him. He is a thing, but he is not like other things; he is omniscient, all-powerful, but his omniscience and his all-mightiness cannot be compared to anything created. He created the world without any pre-established archetype and without an auxiliary.

According to Henry Corbin , the result of this interpretation is the negation of the divine attributes, the affirmation of the created Quran, and the denial of all possibility of the vision of God in the world beyond.^[28] Mu'tazilis believed that God is deprived of all positive attributes, in the sense that all divine qualifications must be understood as being the essence itself.In contrast to Textualistic viewpoint, the Mu'tazilite attitude is known in the history of theology by the name of Agnosticism(ta'til), that is to say, it consists in depriving God of all operative action and ends finally in agnosticism. When, therefore, the Qur'an and certain hadith represent the divinity in anthropomorphic form, the Mu'tazilis saw it all as metaphor. The hand It the metaphorical designation of power; the face signifies the essence; the fact that God is seated on the Throne is a metaphorical image of the divine reign, and so on.^[29] Henry Corbin (14 April 1903 - October 7, 1978) was a philosopher, theologian and professor of Islamic Studies at the Sorbonne in Paris, France. ... Agnosticism (Greek: α- a-, without + γνώσις gnōsis, knowledge; after Gnosticism) is the philosophical view that the truth value of certain claims — particularly metaphysical claims regarding theology, afterlife or the existence of God, gods, deities, or even ultimate reality — is unknown or, depending on the form of agnosticism, inherently unknowable due to...

Ash'ari school

Main article: Ash'ari

The solution proposed by Abu al-Hasan al-Ash'ari to solve the problems of tashbih and ta'til concedes that the divine Being possesses in a real sense the Attributes and Names mentioned in the Qur'an. Insofar as these Names and Attributes have a positive reality, they are distinct from the essence, but nevertheless they do not have either existence or reality apart from it. The happy inspiration of al-Ash'ari in this matter was on the one hand to distinguish essence and attribute as concepts, and on the other hand to see that the duality between essence and attribute should be situated not on the quantitative but on the qualitative level—something which Mu'tazilis thinking had failed to grasp. Al-Ash'ari is in agreement with the literalists regarding the reality of human characteristics assigned to God, but he warns against imparting any physical material sense to them when attributing them to God. In his view, the Muslim must believe that God really does possess hands, face and so on, but without 'asking how'. This is the famous bi-lakayfa, in which faith attests that it can dispense with reason. According to Henry Corbin, al-Ash'ari's great labour ended by leaving faith and reason face to face, unmediated.^[30] This article does not cite any references or sources. ... Abu al-Hasan bin Ismael al-Ashari (Arabic ابو الحسن بن إسماعيل اﻷشعري) (c. ...

Twelvers theology

Main article: Theology of Twelvers

Twelvers theology is based on the Hadith which have been narrated from Muhammad, the Prophet of Islam, the first, fifth, sixth, seventh and eighth Imams and compiled by Shia scholars such as Al-Shaykh al-Saduq in al-Tawhid.^[31] According to Shia theologians, the attributes and names of God have no independent and hypostatic existence apart from the being and essence of God. Any suggestion of these attributes and names being convinced of as separate is thought to entail polytheism. It would be even incorrect to say God knows by his knowledge which is in his essence but God knows by his knowledge which is his essence. Also God has no physical form and he is insensible.^[32] This article does not cite any references or sources. ... Hadith ( transliteration: ) are oral traditions relating to the words and deeds of Prophet Muhammad. ... Muhammad in a new genre of Islamic calligraphy started in the 17th century by Hafiz Osman. ... The Quran identifies a number of men as prophets of Islam. ... For other uses, see Ali (disambiguation). ... Wikiquote has a collection of quotations related to: Muhammad al-Baqir Imam Muhammad al-Baqir (الإمام محمد الباقر) (676 - January 31, 743) was the fifth Shia Imam. ... ... Imam Musa al Kazim (November 10, 745 - September 4, 799) was the seventh Shia Imam (he is not accepted by the Ismailis as the seventh Imam). ... Imam Ali ar Rida (January 1, 766 - May 26, 818) was the Eighth Shia Imam. ... The Shia Imam is considered by the Shia sect of Islam to be the rightful successor to Muhammad, and is similar to the Caliph in Sunni Islam only with regards to the aspect of political leadership. ... // The 99 Names of God, also known as The 99 attributes of Allah (Arabic: ‎ translit: ), are the names of God revealed to man in the Quran;[1] even though His names (as adjectives, word constructs, or otherwise) exceed ninety-nine in the Quran. ... Polytheism is belief in or worship of multiple gods or deities. ...

Philosophical viewpoints

Main articles: Islamic Philosophy and Avicennism

Al-Farabi and especially Avicenna put forward new interpretation of Tawhid on the basis of the reason not Qur'an and Hadith. Before Avicenna the discussions among Muslim philosophers were about the unity of God as divine creator and his relationship with the world as creation. The earlier philosophers were affected by the Plotinus ideas. ^[33] Islamic philosophy (الفلسفة الإسلامية) is a branch of Islamic studies, and is a longstanding attempt to create harmony between philosophy (reason) and the religious teachings of Islam (faith). ... Al Farabi (870-950) was born of a Turkish family and educated by a Christian physician in Baghdad, and was himself later considered a teacher on par with Aristotle. ... (Persian: ابن سينا) (c. ... Plotinus (Greek: ) (ca. ...

َWhether this view can be reconciled with Islam, particularly given the question of what role is left for God's will, was to become a subject of considerable controversy within intellectual Islamic discourse. For people named Islam, see Islam (name). ...

Sufi and Irfani viewpoint

In Islamic mysticism (Sufism), Tawhid is not only the affirmation in speech of God's unity, but also as importantly a practical and existential realization of that unity. This is done by rejecting the concepts tied to the world of multiplicity, to isolate the eternal from the temporal in a practical way. The ideal is a radical purification from all worldliness. ^[34] Sufism is a mystic tradition within Islam that encompasses a diverse range of beliefs and practices dedicated to Divine love and the cultivation of the elements of the Divine within the individual human being. ...

For Muslim mystics (sufis), the affirmation in speech of God's unity is only the first step of Tawhid. Further steps involve a spiritual experience for the existential realization of that unity. Categorizations of different steps of Tawhid could be found in the works of Muslims Sufis like Junayd Baghdadi and al-Ghazali. It involves a practical rejection of the concepts tied to the world of multiplicity.^[35] Al-Junayd for example "distinguishes four steps, starting from the simple attestation of unicity which is sufficient for ordinary believers, and culminating in the highest rank reserved for the elite, when the creature totally ceases to exist before his Lord, thus achieving al-fanā fi al-tawhīd [annihilation in unity]."^[4] Sufism (Arabic تصوف taṣawwuf) is a system of esoteric philosophy commonly associated with Islam. ... Junayd ibn Muhammad Abu al-Qasim al-Khazzaz al-Baghdadi[The water walker,(830-910) (d. ... Abu Hāmed Mohammad ibn Mohammad al-GhazzālÄ« (1058-1111) (Persian: ), known as Algazel to the western medieval world, born and died in Tus, in the Khorasan province of Persia (modern day Iran). ...

Annihilation and Subsistence

According to the concept of Annihilation and Subsistence, "Man's existence, or ego, or self-hood...must be annihilated so that he can attain to his true self which is his existence and "subsistence" with God. All of man's character traits and habits, everything that pertains to his individual existence must become completely naughted and "obliterated" (mahw). Then God will give back to him his character traits and everything positive he ever possessed. But at this stage he will know consciously and actually - not just theoretically - and with a through spiritual realization, that everything he is derives absolutely from God. He is nothing but a ray of God's Attributes manifesting the Hidden Treasure." ^[36]

Unity of Existence

The first detailed formulation of "Unity of Existence" (wahdat al-wujud) is closely associated to Ibn Arabi. Widely different interpretations of the meaning of the "Unity of Existence" have been proposed throughout the centuries by critics, defenders, and Western scholars. Ibn Arabi himself didn't use the term "Unity of Existence" and similar statements had been made by those before him. For example, according to al-Ghazali "There is nothing in wujud [existence] except God...Wujud [Existence] only belongs to the Real One". Ghazali explains that the fruit of spiritual ascent of the Sufi is to "witness that there is no existence in the world save God and that 'All things are perishing except his face' (Qur'an 28:88)" ^[37][38] For the Maliki scholar, see Ibn al-Arabi. ... Abu Hāmed Mohammad ibn Mohammad al-Ghazzālī (1058-1111) (Persian: ), known as Algazel to the western medieval world, born and died in Tus, in the Khorasan province of Persia (modern day Iran). ...

Many authors consider being or existence to be the proper designation for the reality of God. While all Muslims believe the reality of God to be one, critics hold that the term "existence" (wujud) is also used for the existence of things in this world and that the doctrine blurs the distinction between the existence of the creator and that of the creation. Defenders argued that Ibn Arabi and his followers are offering a "subtle metaphysics following the line of the Asharite formula: “The attributes are neither God nor other than God.” God’s “signs” (ayat) and “traces” (athar)—the creatures—are neither the same as God nor different from him, because God must be understood as both absent and present, both transcendent and immanent. Understood correctly, wahdat al-wujud elucidates the delicate balance that needs to be maintained between these two perspectives."^[38] Shah Wali Allah of Delhi argued that the Ibn Arabi's "unity of being" was experiential and based on a subjective experience of illumination or ecstasy, rather than an ontological reality. ^[39]

Consensus on Tanzih

Main article: Tanzih

There is consensus among Hadith, Islamic scholars, philosophers and Sufis in one important issue, which is called Tanzih(transcendence).

Qur'an says "There is nothing whatever like unto Him."(Sura 42:11))

Muhammad, the Prophet of Islam, says "Didn't know the God whoever resemble him to his creatures."^[40] Muhammad in a new genre of Islamic calligraphy started in the 17th century by Hafiz Osman. ...

Avicenna who tried to posit the existence of God through philosophical way says

So it's clear that the First(al-Awwal) doesn't have any type, essence, quality, quantity, place, time, similar, partner and opposite, he's exalted and majestic. He doesn't have any restriction and there isn't any arguments for [or against] him.^[41] The First was a short-lived 1981 Broadway musical based on the life of Brooklyn Dodgers second baseman Jackie Robinson, the first African-American to play major league baseball in the 20th century. ... Arguments for and against the existence of God have been proposed by philosophers, theologians, and others. ...

Influences on the Muslim culture

The Islamic doctrine of Tawhid puts forth a God whose rule, will or law are comprehensive and extend to all creatures and to all aspects of the human life. Early Muslims understood religion to thus cover the domains of state, law and society. ^[42] It is believed that the entirety of the Islamic teaching rests on the principle of Tawhid.^[43] In the following, we provide a few examples of the influences of Tawhid on the Muslim culture:

Interpersonal relationship

According to the Qur'an, one consequence of properly conceived relationship between God and Man as the served and servant, is the proper relationship among humans. In order to achieve the former, the Qur'an consistently "reminds" men of two points: 1. That God is one; everything except God (including the entirety of nature) is contingent upon God. 2. With all his might and glory, God is essentially the all-merciful God. ^[44] In the contexts of sociology and of popular culture, the concept of interpersonal relationships involves social associations, connections, or affiliations between two or more people. ...

Satanic Logic

According to the Qur'an, Satan deviated from the oneness of God in the story of creation of man by permitting his own hierarchical value system to supersede God's will: God asked the angels to bow to Adam, who he had created from clay. Satan refused, saying that "I am better than him; you created me from fire and created him from clay". The Medieval Muslim scholar, al-Ghazali pointing out that the only legitimate "preference principle" in the sight of God is piety, writes: "every time a rich man believes that he is better than a poor one, or a white man believes that he is better than a black one, then he is being arrogant. He is adopting the same hierarchical principles adopted by Iblis [Satan] in his jahl [ignorance], and thus falling into shirk [opposite of Tawhid]." ^[45] The Creation of Adam prior to the 1980 restoration of the Sistine Chapel ceiling The Creation of Adam is a fresco on the ceiling of the Sistine Chapel, painted by Michelangelo Buonarroti circa 1511. ... This is a list of Muslim scholars, divided according to fields of study. ...