The document discusses the Tawhidic worldview according to Al Faruqi's book "Tawhid: Its Implication for Thought and Life". It outlines five principles of Tawhid: duality between God and creation, ideational relationship between them, teleology of the universe, man's capacity and nature's malleability, and responsibility and judgment. It then explains the three aspects of Tawhid as the oneness of God as Creator, in His attributes, and in worship. Tawhid establishes that Allah is the one and singular God without partners, and that he created the purposeful universe and endowed man with freewill responsibility.

1. TAWHIDIC WORLDVIEWTAWHIDIC WORLDVIEW
 Al Faruqi in his book “Tawhid: Its Implication forAl Faruqi in his book “Tawhid: Its Implication for
Thought and Life” has discussed on the five principlesThought and Life” has discussed on the five principles
of tawhid:of tawhid:
a) Dualitya) Duality
b) Ideationalityb) Ideationality
c) Teleologyc) Teleology
d) Capacity of man and malleability of natured) Capacity of man and malleability of nature
e) Responsibility and Judgmente) Responsibility and Judgment

2. a) Dualitya) Duality
 The reality composed of two generic kinds:The reality composed of two generic kinds:
i) God (Creator)i) God (Creator)
 Refers to Allah (s.w.t). He alone is God, the Creator and hasRefers to Allah (s.w.t). He alone is God, the Creator and has
no any association. He remains forever absolutely unique.no any association. He remains forever absolutely unique.
Refer to 42: 11, 6: 100, 6: 103.Refer to 42: 11, 6: 100, 6: 103.
ii) Non- God (Creature)ii) Non- God (Creature)
 The order of the space-time, of experience, of creation. ItThe order of the space-time, of experience, of creation. It
includes all creatures, the world of things, plants andincludes all creatures, the world of things, plants and
animals, human, jinn and angels, heaven and earth, paradiseanimals, human, jinn and angels, heaven and earth, paradise
and hell.and hell.
 These two orders ( Creator & creature) cannot be unitedThese two orders ( Creator & creature) cannot be united
with. The Creator cannot be transformed to become thewith. The Creator cannot be transformed to become the
creature, nor the creature can be transformed to become acreature, nor the creature can be transformed to become a
Creator.Creator.
 The two orders are absolutely different as far as their beingsThe two orders are absolutely different as far as their beings
and their experience are concerned.and their experience are concerned.

3. b)b) IdeationalityIdeationality
 It means the relationship between the two orders of realityIt means the relationship between the two orders of reality
(Creator and creature) is ideational in nature.(Creator and creature) is ideational in nature.
 Man is able to understand the relation between him and hisMan is able to understand the relation between him and his
Creator through all sources of knowledge he possessed suchCreator through all sources of knowledge he possessed such
as through memory, imagination, reasoning, observation,as through memory, imagination, reasoning, observation,
intuition, apprehension etc.intuition, apprehension etc.
 Basically, man can understand the wills of God- throughBasically, man can understand the wills of God- through
‘aql as well Divine revelations (Quranic verses and the‘aql as well Divine revelations (Quranic verses and the
message of the Prophet).message of the Prophet).

4. c)c) TeleologyTeleology
 Teleology means that the nature of the cosmos is purposive.Teleology means that the nature of the cosmos is purposive.
It must serve a purpose assigned by its Creator.It must serve a purpose assigned by its Creator.
 In other words, the world has not been created in vain,In other words, the world has not been created in vain,
worthless or in spot; it is created with purpose. Refer toworthless or in spot; it is created with purpose. Refer to
3:191 & 21:16.3:191 & 21:16.
 Everything that exits in this universe fulfills a certainEverything that exits in this universe fulfills a certain
universal purpose. That is why we call the world as cosmosuniversal purpose. That is why we call the world as cosmos
or an orderly creation- not a chaos. Refer to 32:7, 87:2 &or an orderly creation- not a chaos. Refer to 32:7, 87:2 &
36:12.36:12.
 The cosmos has fulfilled the wills of God through theThe cosmos has fulfilled the wills of God through the
necessity of natural law.necessity of natural law.
 All creatures in this cosmos willAll creatures in this cosmos will necessarilynecessarily follow thefollow the
natural laws determined by God like the changing of the daynatural laws determined by God like the changing of the day
and night, the movement of the planet, and the uniformityand night, the movement of the planet, and the uniformity
system of the universe.system of the universe.

5.  For man, the wills of GodFor man, the wills of God are not necessarilyare not necessarily beingbeing
actualized like the cosmos.actualized like the cosmos.
 Two different functions of man:Two different functions of man:
a) Physical and psychic functions.a) Physical and psychic functions.
 Physical and psychic functions of man are similar to thePhysical and psychic functions of man are similar to the
other creatures in cosmos. Theyother creatures in cosmos. They necessarilynecessarily follow thefollow the
natural laws determined by Godnatural laws determined by God
 i.e the function of human body, blood circulation, nervei.e the function of human body, blood circulation, nerve
system etc.system etc.
b)b) Spiritual functions (man’s forms of worship, his ritualSpiritual functions (man’s forms of worship, his ritual
acts/ ‘ibadah, his moral character behavior).acts/ ‘ibadah, his moral character behavior).
 Actualization of the wills of God here depends on man’sActualization of the wills of God here depends on man’s
own determination or freewill of choice-own determination or freewill of choice- not necessarilynot necessarily
being actualized.being actualized.

6. d) Capacity of Man and Malleability of Natured) Capacity of Man and Malleability of Nature
Capacity of manCapacity of man
 Since everything was created for a purpose, the realizationSince everything was created for a purpose, the realization
of that purpose must be possible in space and time.of that purpose must be possible in space and time.
 As a subject of moral action, man must be able to changeAs a subject of moral action, man must be able to change
himself, his fellow beings, his society, his nature andhimself, his fellow beings, his society, his nature and
environment.environment.
 He must be able to actualize the Divine wills and patternsHe must be able to actualize the Divine wills and patterns
and to fulfill the Divine commandments- because he hasand to fulfill the Divine commandments- because he has
been given reason and revelation to conduct himself.been given reason and revelation to conduct himself.
Malleability of natureMalleability of nature
 All God’s creations including man’s physical and spiritualAll God’s creations including man’s physical and spiritual
natures must be malleable- can be transformable.natures must be malleable- can be transformable.
 i,.e the nature of the universe is capable of changing itsi,.e the nature of the universe is capable of changing its
substance , structure and conditions in order to conform tosubstance , structure and conditions in order to conform to
the human’s pattern and purpose.the human’s pattern and purpose.

7. e) Responsibility and Judgmente) Responsibility and Judgment
 Man has certain responsibility and duties that need to beMan has certain responsibility and duties that need to be
fulfilled. Refer to 21: 23.fulfilled. Refer to 21: 23.
 When man is responsible, he will be also accountable. HeWhen man is responsible, he will be also accountable. He
will be judged with as far as his deeds are concerned.will be judged with as far as his deeds are concerned.
 Judgment is the necessary condition for responsibility. ItJudgment is the necessary condition for responsibility. It
must take place either in the world itself or in the day ofmust take place either in the world itself or in the day of
judgment.judgment.

8. THE CONCEPT OF TAWHIDTHE CONCEPT OF TAWHID
 Tawhid is the fundamental concept in Islam and it isTawhid is the fundamental concept in Islam and it is
beautifully expressed in Surah al Ikhlas.beautifully expressed in Surah al Ikhlas.
 Tawhid literally means to believe, to uphold, and to declareTawhid literally means to believe, to uphold, and to declare
the Oneness of Allah.the Oneness of Allah.
 It is derived from the Arabic word ‘It is derived from the Arabic word ‘wahhadawahhada’ means to’ means to
unite, unify or consolidate, unification or asserting oneness.unite, unify or consolidate, unification or asserting oneness.
 Terminologically, tawhid means affirming Allah to be OneTerminologically, tawhid means affirming Allah to be One
and Singular.and Singular.
 One means there is no God besides Allah, and SingularOne means there is no God besides Allah, and Singular
means that God cannot be divided or compartmentalizedmeans that God cannot be divided or compartmentalized
into different personalities.into different personalities.

9.  Tawhid can be concluded as the belief that Allah is One,Tawhid can be concluded as the belief that Allah is One,
without partner in His dominion and His actionswithout partner in His dominion and His actions
((rububiyyahrububiyyah), One without similitude in His essence and), One without similitude in His essence and
attributes (attributes (asma’ wa sifatasma’ wa sifat), and One without rival in worship), and One without rival in worship
((uluhiyyahuluhiyyah).).
 We can derive three important aspects of tawhid:We can derive three important aspects of tawhid:
i) to believe that Allah is the Creator, Nourisher andi) to believe that Allah is the Creator, Nourisher and
Provider for all (Provider for all (rububiyyahrububiyyah).).
ii) to believe that Allah is Being (zat) and has manyii) to believe that Allah is Being (zat) and has many
attributes (sifat) (attributes (sifat) (asma’ wa sifatasma’ wa sifat).).
iii) to believe that worship is the exclusive right of Allahiii) to believe that worship is the exclusive right of Allah
((uluhiyyahuluhiyyah).).

10. TAWHID RUBUBIYYAHTAWHID RUBUBIYYAH
 Rububiyyah is derived from the word ‘rabb’. The basicRububiyyah is derived from the word ‘rabb’. The basic
meaning of ‘rabb’ is to bring up.meaning of ‘rabb’ is to bring up.
 Among other connotations areAmong other connotations are
- One who brings up, fosters or nourishes- One who brings up, fosters or nourishes
- Guardian; one who supervises or is responsible for- Guardian; one who supervises or is responsible for
carrying out improvementscarrying out improvements
- One who occupies a central position- One who occupies a central position
- Master or Owner.- Master or Owner.
 Tawhid rububiyyah means the belief in the Oneness ofTawhid rububiyyah means the belief in the Oneness of
Allah as the Lord, Sustainer, Creator, Controller, Master,Allah as the Lord, Sustainer, Creator, Controller, Master,
Owner, and Provider of the world.Owner, and Provider of the world.
 So, it is the acknowledgment of God’s lordship.So, it is the acknowledgment of God’s lordship.

11.  Refer to 64: 11, 39: 62, 73: 9, 11: 34.Refer to 64: 11, 39: 62, 73: 9, 11: 34.
 There is no partnership in creation and controlling of theThere is no partnership in creation and controlling of the
universe.universe.
 If there had been more than One Creator, there would haveIf there had been more than One Creator, there would have
been chaos and conflict in the universe system.been chaos and conflict in the universe system.
 Refer to surah al Anbiya’: 22Refer to surah al Anbiya’: 22
““If there were, in the heavens and the earth, other godsIf there were, in the heavens and the earth, other gods
besides Allah there would have been confusion in both”.besides Allah there would have been confusion in both”.
 False ideas of rububiyyah among the earlier people of theFalse ideas of rububiyyah among the earlier people of the
earlier prophets can be divided into two categories:earlier prophets can be divided into two categories:
i) In so far as rububiyyah in the supernatural senses arei) In so far as rububiyyah in the supernatural senses are
concerned, they associated others with Allah.concerned, they associated others with Allah.
ii) They did not regard Allah as the ‘rabb’ with regard toii) They did not regard Allah as the ‘rabb’ with regard to
their mundane affairs like culture, social, politics etc. Theytheir mundane affairs like culture, social, politics etc. They
assigned the right to lay down all laws for these matters toassigned the right to lay down all laws for these matters to
their priests, chiefs and the elders of their clans/ tribes andtheir priests, chiefs and the elders of their clans/ tribes and
they followed their dictates. Refer to 42: 21.they followed their dictates. Refer to 42: 21.

12.  Shirk in Rububiyyah could be either;Shirk in Rububiyyah could be either;
a) Associationa) Association
- the belief that there are other beings/ things who had any- the belief that there are other beings/ things who had any
share in the lordship of Allah in creating and controlling theshare in the lordship of Allah in creating and controlling the
universe; i.e in Hinduism, Buddhism, Christianity,universe; i.e in Hinduism, Buddhism, Christianity,
Zoroastrianism and others.Zoroastrianism and others.
b) Negationb) Negation
- the belief that God does not exist (denial of the existence- the belief that God does not exist (denial of the existence
of God); i.e Darwin’s theory of evolution.of God); i.e Darwin’s theory of evolution.