Tawhid Quotes

Islam deals not only with what man must and must not do, but also with what he needs to know. In other words, Islam is both a way of acting and doing things and a way of knowing.

Logic, when used correctly and by an intellect that is not corrupted by the lower passions, may lead to one to the Transcendent itself.

The unity of scientific and spiritual knowledge is realized when each of the particular sciences is organically related to the supreme knowledge of al-tawhid.

Faith in Qur'anic revelation unveils all the possibilities that lie before the human intellect.

Islamic science is related profoundly to the Islamic world view. It is rooted deeply in knowledge based upon the unity of Allah or al-tawhid and a view of the universe in which Allah’s Wisdom and Will rule and in which all things are interrelated reflecting unity on the cosmic level. In contrast, Western science is based on considering the natural world as a reality which is separate from both Allah and the higher levels of being. At best, Allah is accepted as the creator of the world, as a mason who has built a house which now stand on its own. His intrusion into the running of the world and His continuous sustenance of it are not accepted in the modern scientific world view.

It is a meaningful thing for a scientist of the stature of Ibn Sina, certainly one of the best scientific minds in the whole history of mankind, to often resort to prayer to seek God's help in solving his philosophical and scientific problems. And it is also perfectly understandable why the purification of the soul is considered an integral part of the methodology of knowledge.

The sun symbolizes the Divine intelligence; the empty vastness of space symbolizes the Divine All-Possibility and also the Divine immutability; a bird symbolizes the soul; a tree symbolizes the grades of being; and water symbolizes knowledge and rain revelation.

Bukanlah suatu kesalahan apabila seseorang itu mengatakan kepada orang lain bahawa ia berada di jalan yang salah, jika keadaan memerlukannya untuk berterus terang, meskipun hal ini perlu dielakkan jika keadaan tidak menuntutnya berbuat demikian. Malahan adalah sesuatu yang tidak jujur untuk mengatakan kepada orang lain bahawa ia berada di jalan yang benar hanya untuk mengambil hatinya, esdang ia meyakini sebaliknya. Kerana dengan demikian ia telah menzalimi dirinya dan diri orang lain tersebut.

Sekularisme bukan hanya sebagai suatu faham yang memberi tumpuan kepada aspek-aspek keduniaan (kehidupan duniawi atau worldly life) tetapi sebagai program falsafah suatu aliran pemikiran yang cuba mentafsirkan realiti dan kebenaran hanya berdasarkan rasionalisme murni. Para ahli falsafah Barat yang sekular sejak zaman pencerahan (enlightenment) telah melakukan pensekularan manusia, alam dan agama sehingga hakikat, makna dan peranan manusia, alam dan agama telah berubah dari faham yang berasaskan pada agama kepada faham yang berasaskan kepada akal rasional semata-mata.

Tawhid, Unity in its deepest sense, is the first principle of Religion, which impels the Sufis to claim that all, everything, is He. This is true not merely at that spiritual stage of Intuition in which the seer and Seen are said to be one, but even at the beginning of the Path. For the aspirant himself is said to be the very object of aspiration. Like a thief who mingles unseen with the crowd that pursues him, the obiect of our search is "closer to us than our jugular vein" (L, 16). As Ahmad Ghazali put it, "We drown in an endless ocean, yet our lips are parched with thirst.

Pada prinsipnya kita bersetuju bahawa pandangan manusia, dan oleh kerananya ilmu-ilmu yang dibangunkan olehnya, dalam bidang apapun tidak boleh dikultuskan dan dianggap absolut. Hanya ilmu Tuhan yang mutlak (absolute). Menyedari keterbatasan ilmu manusia ini maka kita harus bersifat terbuka dalam menerima kepelbagaian pandangan, dan pada tahap ini kita bersetuju dengan idea pluralisme. Namun apabila kita berbicara mengenai konteks yang lebih besar iaitu tentang kebenaran dan realiti, dan bukan sebatas kebenaran dan realiti yang ditayangkan oleh akal fikiran manusia semata, tetapi suatu yang ditayangkan oleh pandangan alam Islam maka kita harus berhati-hari kerana ia melibatkan bukan hanya ilmu manusia tetapi juga ilmu Tuhan yang telah disampaikan kepada manusia melalui para nabi dan rasulNya. Oleh kerana itu dalam konteks Islam tiada pluralisme agama kerana di sini kita berbicara tentang wahyu dan makna-makna yang dibangun oleh al-Qur’an itu sendiri, dan bukan semata-mata hasil budaya dan produk sejarah manusia.

In the Quranic vision there is no dichotomy between the sacred and the profane, the religious and the political, sexuality and worship. The whole of life was potentially holy and had to be brought into the ambit of the divine. The aim was tawhid (making one), the integration of the whole of life in a unified community, which would give Muslims intimations of the Unity which is God.

Islam requires us to believe that Jesus was so incompetent as a teacher and prophet that he was not able to instill this most simple fact in his followers’ minds: that he was merely a human. Given that Islam’s central proclamation is tawhid, this means Jesus was an abject failure. In fact, he was worse than a total failure, since he left his disciples believing the exact opposite of tawhid.

Paradigma sekular dan liberal yang mencirikan peradaban Barat hari ini telah meruntuhkan semua kebenaran mutlak. Setiap dakwaan kebenaran telah menjadi relatif dari segi masa (historicization of truth); relatif dari segi geografi, budaya dan status sosial (sociology of knowledge); relatif dari segi sifat bahasa manusia yang terbatas (the limits of language); relatif dilihat dari perspektif hermeneutika kerana setiap pemerhati adalah juga pentafsir. Oleh yang demikian, dilihat dari sudut yang pelbagai itu, pemaknaan tentang sesuatu perkara selamanya bersifat sementara, terbatas, maka untuk mengatasi keterbatasan ini perspektif yang lain harus diambil kira. Di sinilah faham pluralisme dianggap penting untuk menghalang manusia dari kecenderungan mengabsolutkan yang relatif.

In contemporary parlance, the term Salafi has come to acquire many different connotations. It has been used to refer to some groups who consider it obligatory to take up arms against all those - non-Muslims and Muslims - who are deemed to challenge or contravene the dictates of the Islamic foundational texts, the Qur'an and the normative example of the Prophet Muhammad (the sunna). At the other end of spectrum, it refers to a politically quietist trend, typified by the Saudi religious establishment, that rejects all beliefs and practices seen as compromising the oneness of God (tawhid) while leaving politics largely to the rulling elite. But the term Salafi is also used for, and by, those who reject the authority of the medieval schools of law and insist on an unmediated access to the foundational texts as the source of all norms.

Companions  asked: “O Messenger of Allah, what are those?” He (Peace and Blessings of Allah be upon him) said, “To associate anything with Allah, sorcery (magic), without any just cause killing a life Allah has forbidden, taking interest (usury), usurping the wealth of orphans, turning back from the battlefield, and making a false charge (accusation) against the chaste but unmindful women (i.e. they never even think of anything touching chastity).” (Bukhari and Muslim)

The essential insight and consistent point of view of Islam is tawhid: the fundamental Oneness underlying all of existence. From the perspective of tawhid, everything is emerging from God, being sustained by God, and ultimately returning to God. This has profound significance for all of our experience within this existence. All areas of human knowledge are related to this fundamental, unifying Truth. Sufism is the science, the objective knowledge, of the souls relationship to God. This science describes an Origin, a downward arc of manifestation, and an upward arc of return. In the arc of manifestation, everything is coming down from God into successive levels of ever denser realities. In the arc of return, we recognize our Origin and begin the journey back toward its light. This essentially means that we ourselves must become more conscious of the light within ourselves. [...] The arc of return calls us to make a journey from darkness and toward the light. The immediate darkness we face around us is the imaginary world created by human ignorance, fear, self-righteousness, and hatred. We must not succumb to the mass heedlessness and self-hypnotism which presents itself to us, mostly through the mass media, as the so-called real world. It is our responsibility to find and act upon the knowledge that can guide us in that journey. This means establishing the truth of tawhid within our own minds and hearts. ~ Essays and talks by Kabir Helminski/Breathe And Remember

Adanya keragaman dalam Islam sungguh pun dasar utama dari ajaran islam ialah tawhid, yang mengandung arti penyatuan, telah terlebih dahulu disadari ulama-ulama Islam sendiri. Salah satu dari ulama itu adalah Syah Waliullah dari India. Ia menyadari bahwa Islam yang dianut dan diamalkan di Arabia ada perlainannya dengan Islam yang dianut dan diamalkan di India. Ke dalam Islam India telah masuk unsur-unsur adat-iatiadat India. Islam di Arabia mempunyai corak Arab dan Islam di India mempunyai corak India. Di dalam Islam terdapat kebudayaan yang beraneka ragam.

The concept of Tawhid explains an idea that innovation arises not from the mind of a single individual but from the synergy of multiple sources.

Die klassische Sufi Tradition betont sehr stark die göttliche Einheit allen Lebens (tawhid genannt). In dieser Sichtweise, die von Rumi, Ibn Arabi und vielen anderen geteilt - und durch eine Interpretation des Korans selbst gerechtfertigt wird-, kam die ganze Schöpfung ins Sein, um die grenzenlosen, heiligen Eigenschaften durch alle Wesen zum Ausdruck zu bringen. Insbesondere erschuf Gott den Menschen als einen Spiegel, der die Gesamtheit des Göttlichen enthalten und spiegeln könne, einschließlich des ganzen Bewusstseins der Natur und des Universums. Das bedeutet nach Ansicht der Sufis, ein ganzer Mensch zu sein. (S. 20)

A swath of jihadist groups with alleged ties to al-Qaeda (among them Takfir wal-Hijra, Salafia El Jihadiya, Tawhid wal-Jihad, and Shura Mojahadin) likewise made a comeback

The term for this concept is wahadat al-wujud, or the Unity of Being, first coined by one of the greatest philosophical minds in history, Muhyiddin ibn al-Arabi (1165–1240 C.E.). Seeking to provide a firm philosophical basis for the Sufi conception of the divine, Ibn al-Arabi began by addressing the fundamental flaw in the doctrine of tawhid: If, in the beginning, there was nothing but God, how could God have created anything, unless God created it from himself? And if God did make creation from himself, wouldn’t that violate the oneness and unity of God by dividing God between Creator and creation? Ibn al-Arabi’s solution to this problem was to confirm what Sufis like Shams and Bayazid had been saying all along: If God is indivisible, then nothing can come into existence that isn’t also God. At the very least, Creator and creation must share the exact same eternal, indistinguishable, inseparable essence, meaning everything that exists in the universe exists only insofar as it shares in the existence of God. Therefore, God must be, in essence, the sum total of all existence.10

Shibli said, ‘Whoever holds fast to this world will be burned by its blaze until he becomes ashes blown about by the wind. Whoever holds on to the Hereafter will be burned by its light such that he becomes pure gold of the highest quality and is benefited from. Whoever holds on to Allah will be burned by the light of Tawhid and will become a jewel that is beyond value.

creazione ed Egli sapeva che cosa avrebbero fatto prima di crearli. Ha comandato loro di prestarGli uddidienza ed ha proibito loro di disubbidirGli. Tutto ciò che accade è stabilito dal Suo volere e decreto. Il Suo volere si realizza sempre[367]. Il volere dei suoi è ciò che Egli vuole per loro. Tutto ciò che Egli vuole per loro si realizza. Tutto ciò che Egli non vuole per loro, non si realizza. Egli guida chi vuole. Egli li protegge secondo la Sua grazia. Egli induce a perdersi chi vuole.

For Muslims, rejecting the view of absolute oneness and accepting something different, categorizes as unbelief. Likewise, Christians must accept Jesus as the Way, the Truth, and the Life and his concluding summary in how to come to God when he said, 'No man comes to the Father except through me' (John 14:6). In both viewpoints, the obvious exclusivity makes the blasphemy of one religion the foundation of another. These exclusive markers become the initial openings for both yet close the door for the other.

A oneness-in-unity deity's will, much like his own relationality, seeks to relate closely in giving his communications, but an Absolute Oneness deity will maintain his lofty position allowing only a downward communication. Both communicate consistently with their covenant or contract nature.

Adonis contends, lies in the concept of tawhid, or “oneness,” of Allah. Tawhid connotes not just monotheism, but the exclusion of all forms of thought except Islamic doctrine. It refers more to totality than to unity. As the leading European Islamist Tariq Ramadan explains tawhid, for a right-thinking Muslim, it is literally inconceivable to raise doubts about God. A Muslim, Ramadan explains, might forget Allah, but he cannot doubt Allah. A religion that permits no doubt—unlike Christianity, of which Pope Benedict XVI said that “doubt is the handmaiden of faith”—becomes an all-or-nothing proposition. Either Islam regulates the totality of life and thought, so that no questioning may intrude into its magic circle, or it becomes nothing. Even in the most intimate human setting, the nuclear family, the collectivity consumes the individual: Muslim wives exist to placate

Abu Hurairah is reported to have heard the Prophet (Peace and Blessings of Allah be upon him) saying: “Save yourself from the seven destroyers.” The

(…) contrairement à l’opinion courante, il n’y a jamais eu nulle part aucune doctrine réellement « polythéiste », c’est-à-dire admettant une pluralité de principes absolue et irréductible. Ce « pluralisme » n’est possible que comme une déviation résultant de l’ignorance et de l’incompréhension des masses, de leur tendance à s’attacher exclusivement à la multiplicité du manifesté : de là l’« idolâtrie » sous toutes ses formes, naissant de la confusion du symbole en lui-même avec ce qu’il est destiné à exprimer, et la personnification des attributs divins considérés comme autant d’êtres indépendants, ce qui est la seule origine possible d’un « polythéisme » de fait. Cette tendance va d’ailleurs en s’accentuant à mesure qu’on avance dans le développement d’un cycle de manifestation, parce que ce développement lui-même est une descente dans la multiplicité, et en raison de l’obscuration spirituelle qui l’accompagne inévitablement. C’est pourquoi les formes traditionnelles les plus récentes sont celles qui doivent énoncer de la façon la plus apparente à l’extérieur l’affirmation de l’Unicité ; et, en fait, cette affirmation n’est exprimée nulle part aussi explicitement et avec autant d’insistance que dans l’Islamisme où elle semble même, si l’on peut dire, absorber en elle toute autre affirmation. La seule différence entre les doctrines traditionnelles, à cet égard est celle que nous venons d’indiquer : l’affirmation de l’Unité est partout, mais, à l’origine, elle n’avait pas même besoin d’être formulée expressément pour apparaître comme la plus évidente de toutes les vérités, car les hommes étaient alors trop près du Principe pour la méconnaître ou la perdre de vue. Maintenant au contraire, on peut dire que la plupart d’entre eux, engagés tout entiers dans la multiplicité, et ayant perdu la connaissance intuitive des vérités d’ordre supérieur, ne parviennent qu’avec peine à la compréhension de l’Unité ; et c’est pourquoi il devient peu à peu nécessaire, au cours de l’histoire de l’humanité terrestre, de formuler cette affirmation de l’Unité à maintes reprises et de plus en plus nettement, nous pourrions dire de plus en plus énergiquement. "Et-Tawhid

But tawhid, which literally means “making one,” implies more than just monotheism. True, there is only one God, but that is just the beginning. Tawhid means that God is Oneness. God is Unity: wholly indivisible, entirely unique, and utterly indefinable. God resembles nothing in either essence or attributes.

L’enseignement de René Guénon sur la légitimité des autres traditions est vérifié et validé ainsi par les vérités mêmes qui préoccupent la conscience islamique. D’autre part, ayant énoncé la nécessité d'un accord traditionnel entre Orient et Occident, dans l'intérêt de l’humanité dans son ensemble, il a expliqué que cet accord doit porter sur les principes dont tout le reste dépend, et toute son œuvre n’a pas d’autre but que de susciter et de développer en Occident la conscience des vérités universelles dont le Tawhid est dans l’Islam l’expression la plus apparente. Il n’est que naturel que cet hommage constant et multiple à ce qui est la vérité la plus chère à l’Islam d’une façon générale, profite en même temps à l’autorité doctrinale de celui qui en a été de nos jours l'exposant le plus qualifié.

If the term 'science' has any precise meaning - relating it to knowledge of the real - then it is the science of tawhid. It could be said, and with good reason, that the kafir should never be permitted to approach the physical sciences or to involve himself in them. He does not possess the key to them, and he is therefore bound to go astray and to lead others astray. He divides when he should unite, and his fragmented mind deals only with fragments: it is little wonder that he splits the atom, with devastating results. Those who know nothing of the principle are incompetent to study its manifestations. 'Pursue not that of which thou hast no knowledge. Surely hearing and sight and heart - all these - shall be called to account' (Q.17.36).