The defining statement of Islam “La illaha ill Allah” (there is no deity worthy of worship but Allah),captures the inherent civilization of oneness and unicity upon which Islam is built. This unicity is accompanied with a sense of the sacred ontology of spirituality; that is, the very nature of our reality and our being – when viewed through the lens of tawhid – is that our essence is sacred. It mirrors tawhid. One of our shortcomings is that we have externalized spirituality and abandoned its internalization. There is therefore a dire need to re-inject Islam with this awareness of inner spirituality – a need that demands the re-exploration of the very notion of tawhid.
The one who has indeed succeeded is the one who purifies himself, remembers his Lord and prays.
But you prefer the worldly life,
While the Hereafter is better and more enduring.
Indeed, this is in the former scriptures,
The scriptures of Abraham and Moses. (A’la, 87:14-19).
The Qur’an promotes purification and tazkiya (cleansing) of the self through dhikr (spiritual remembrance) and du’a (invocation), and states categorically that the Akhira (the afterlife) is better for us than the Dunya (material existence). Yet we as human beings have come to prefer and prioritize the Dunya – some to the point of abandoning the Akhira altogether. The Qur’an then reinforces the universality of this message by stating that it is one that has been confirmed in the earlier scriptures.
However, the “self-image” of the Qur’an is highly pragmatic in that it deals with realities, emotions, people and communities. It recognizes the palpable context of the Dunya – whilst the message is clear that the Akhira is better, it does not condemn the Dunya. On the contrary, it views our earthly existence as a “Dar al-Balah” – as an abode of trials in which we will be tested.
Furthermore, Allah declares:
He who created Death and Life, that He may try which of you is best in deeds: and He is the Exalted in Might, Oft-Forgiving. (Mulk 67:2).
The sequence of this verse (ayat) places “death” before “life”, reminding us firstly that death is both a creation of Allah and a transition to the next life, and not merely a lifeless condition of absolute nothingness. But in its pragmatism, the Qur’an also reminds us of our earthly responsibilities:
Do not forget your portion in the Dunya. (Qasas 28:77)
And thus we recognize the profoundness of one of our most oft-repeated supplications:
Our Lord, grant us the best of this Dunya [world] and the best of the Akhira [the hereafter]. (Baqarah, 2:201).
It is in this reflective state of the believers, who ask and seek for the best of both “worlds”, that we find ourselves as an “ummatan wasatan”, a balanced community … a community dynamically located in this world but with a supremacy of focus on the world to come. In this regard, all of us, as men and as women, have two roles to play: that of Ubudiyyah (being the bondsmen of Allah) and that of Khilafa (being representatives/vicegerents of Allah) in this world.
Wasatiyyah thus becomes a balancing act between these two functions, because if we prioritize our Khilafa and forget that we are the servants of Allah, we may become tyrannical. On the other hand, if we immerse ourselves only in Ubudiyyah, then we forget our social responsibilities towards our communities; or even collapse into form of servility unbecoming of our dignity as human beings. To embody these two roles and become communities of equilibrium and justice, we must locate ourselves within a spirituo-moral locus of Islam as a ‘Way of Being’ before our conception of it as ‘a Way of Life’ – which is a somewhat externalised way of viewing and practising the Deen (Religion as a “way of being” and “becoming” in consonance with the Divine Principle of tawhid). As a ‘Way of Being’, it presents us with the potential to change and to transform internally. This perspective finds a powerful resonance within the Qur’an where it states:
Allah will not change the external conditions of a people until they change that which is within themselves. (Ra’ad: 13:11)
We often focus excessively on changing the conditions outside of ourselves – and those of others. Immersed in our dunyawi (worldly) delusions, we have externalized and exteriorized change and transformation to our detriment. This attitude constitutes the “heart” of self-righteousness. And so it is that we fail to realize that it is only when we change that which resides within ourselves – within the very core of our hearts and minds and souls – that Allah will change our external conditions and allow us to be the vessels of that social change.
Further emphasizing the importance of our internal realities, Allah says:
Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. (Fussilat: 41:53).
We will only be able to read these ayaat - these symbols and signs of Allah – through the process of tazkiyatu n–nafs (purification of the Self). Attempting to recognize and understand the signs and symbols of Allah is what forms the foundation of interacting with the Divine – it is what links us with spirituality. Herein lays our “identity” as Muslims. Ours is an internal, spiritually focussed and centred identity. “Identity” in Islamic Spirituality encompasses an ontology of being. It is an existential condition. To fully realise this demands a number of things: that we interrogate ourselves both spiritually and ethically; that we reflect upon and modify our conduct and comportment where necessary; and that we ask ourselves to what degree we are prepared to undergo the requisite transformation. From this point of departure, we may trace the trajectory of our Islamic “identity” along the oft-mentioned triad of the Nafs: from the Nafs al–Ammarah Bi s-Su’ (the Inciting Self) through the Nafs al-Lawwama (the Reproachful Self) to the Nafs al-Mutma’inna (Tranquil self/self at rest). It is only after we have cultivated the ability to objectively criticize ourselves (the Lawwama of the Self) that we are able to attain that serenity and inner peace – that Itmi’nan. Without this tranquillity there can be no peace between ourselves and Allah, ourselves and creation, or that sublime condition of inner peace.
It is therefore necessary that we ask ourselves important questions about the state of our Islamic education – referenced in Arabic as Tarbiyyah (to nurture, enrich, refine and cultivate). It is imperative, too, that we identify the points of reference for such a process. How – in more specific terms – and in a holistic manner, we are able to connect the idea of tawhid with Islam as a universal Deen. Allah says,
The Religion before Allah is Islam (submission to His Will). (Al ’Imran 3:19).
How do we translate this into our educational models. What are the principles that underlie our educational processes?
There are three important aspects to consider:
- The individual – how, for example, are individuals and individuality constituted?
- Society – how do we understand the histories, the values and the norms of societies?
- The content of reality – namely, its relation to both the material and spiritual contexts?
Moreover, and on the one hand, the tensions that may arise between “individuality” and “individualism” (particularly as they are often-times embraced in the contemporary world as ruthless and necessary forms of competitiveness – the corporate world providing just one of the spaces for some of its worst manifestations), and our notions of “collectivity” on the other, need to be urgently addressed. These tensions are fraught with the potential to lead to unrest and wars.
With a view to more fully grasping these complexities we need to understand that the aims and purposes (maqasid) of education are both intrinsically and intimately linked to our ultimate convictions.
We, as Muslims, need to ask ourselves and critically examine what our ultimate convictions are about human nature and society. What Quranic or Sunnic template do we need to foreground in order to express and actualise those ultimate convictions? Again it needs to be re-emphasized that as Muslims we are governed by spirituo-ethical values. These values form the foundation of the concept of adab (right and fair conduct – or virtuosity) and is far more important than ilm (knowledge), without diminishing the exalted station of knowledge in Islam in any way. As the Arabic proverb goes, “al–adab fawq al-ilm”, (adab is above knowledge), because without good conduct and virtuosity, knowledge reduces to mere information. One can be a tyrant and yet be the most learned and informed of people.
We come to realize that Islam is thus based on unity of knowledge and servitude to Allah through service to the creation, as well as the centrality of revelation, because we view the cosmos itself as reflective and symbolic of higher realities.
Islam and tawhid as our aqidah (belief and theological system), are thus synthetic in nature. It is an approach that builds towards a dynamic and regenerative concept of unity (as opposed to being merely deconstructive or reductionist). It continuously strives to inform us of the interconnectedness and wholeness of all things, of the intimacy and meaningfulness of the created order, so that we can transform both ourselves and the world within which we live. This we cannot do without the characteristics of justice, fairness and equality (for example, between males and females). In addition, if we cannot do justice to ourselves how can we do justice to others? If we cannot forgive, how can we expect to be forgiven; if we show no mercy, how can we expect mercy to be shown to us; if we cannot love, how can we expect to be loved? Even more so, the blameworthy attribute “malicious envy” (hasad), for example, is not condemned so much for the pain it causes others, but for its horrific potential to bring spiritual ruin and destruction upon the soul guilty of such envy. Allah cares for all His creation! Said the Prophet (saw):
Malicious envy (hasad) destroys the goodness (hasanaat) in us in as much as fire devours wood. (Abu Dawud: Hadith 2653).
There ought to be, therefore, several natural consequences for societies who embrace and build themselves on tawhid:
1. Tawhid forces us to embrace and look to the essence of being human rather than the happenstances of our creation in which we played no part. It relegates race, ethnicity, nationality, gender and language – those things for which we are not responsible and have not come by way of acquisition. If we really internalize tawhid, it marginalizes secondary qualities and forces us to recognize the essentials of our existence and obliterate the contingencies.
2. Tawhid engenders love and mutual respect; it urges us to respect all human beings, to argue in the best of ways, and to invite to the way of Allah in the most excellent manner and with wisdom. The Quran is emphatic about this.
3. Tawhid demands from us that we both verify and establish truth. Whenever we view tawhid as an Ultimate Truth, everyday truthfulness becomes symbolic of this higher truth.) This matter of faithfulness to the truth plagues us as an ummah (community of believers). Allah says,
O you who believe! if an evil-doer comes to you with information, then first verify it, lest you harm a people in ignorance. (Hujarat 49:6).
This is a Divine imperative, and so if we embrace tawhid we will not be easy victims of falsehood and malicious speculation; and herein lies the safeguards and protection for societies and communities that have the potential to be both wholesome and fructifying.
4. Maintaining purity and clemency in our societies – without clemency we can never establish truth and justice. Only when we internalize kindness, compassion and generosity, will we naturally strive to free ourselves from fitnah, scandals, divisiveness and arrogance. Also included here is the elimination of poverty, as poverty militates against the stability and unicity of our societies, so we should strive to empower the incapacitated and disadvantaged.
5. Respecting the freedom and the dignity of all human beings, including both personal and intellectual freedoms.
6. Implementing consultation (shura), co-operation and mutual assistance.
7. Striving for justice that is vitally alive in valuing both the rights of Allah and the rights of people and the rights owing to ourselves.
Without understanding the inherent diversity that goes along with tawhid, our aqidah becomes another form of totalitarianism and tyranny. Even those people who call themselves “muwahidun” (proponents of the Oneness of Allah) have failed to embrace the importance of diversity.
O humakind, indeed We have created you from male and female and made you peoples and tribes that you may come to know one another. Indeed, the most noble of you in the sight of Allah are those of you with taqwa. Indeed, Allah is Knowing and Acquainted. (Hujarat 49:13).
We need to realize that in this context Allah speaks to “humankind” and not just “believers”. That which are ultimately important are not the properties with which we are born and in which we have had no hand, but what we acquire (as mentioned earlier). The best of us and most honoured of us therefore – and according to the Quran – are those who have taqwa. Taqwa is that form of higher consciousness of Allah that enables us to become both “personifications” of the highest values enunciated by the Quran and representatives of the most endearing qualities of Prophethood.
The most worthy qualities are those which we can acquire, not those which are the accidents of our creation (like the colours of our skins, languages, gender or nationalities). Taqwa is eminently attainable and open to all, from the poorest to the richest – it a kind of spiritual democracy, which, when we align ourselves with tawhid – we may discover and realise within ourselves that spiritual station of becoming muttaqin.
However, we cannot achieve this if we cannot embrace and live with diversity. Taqwa is available to those who are able to both live with and be enriched by diversity. Only in this way can we become the vehicles of tawhid, and hopefully align ourselves with the Will of Allah, the Most High. Unrealized (including crass modes of literalism) and superficial understandings avail nought, no matter how stringently we enact the externals of our ‘ibadah. If we cannot embrace diversity, we cannot fulfil our roles as khulafa and be true practitioners of tawhid. Says Allah, the Most High,
Do you not see that Allah sends down rain from the sky? With it We then bring forth produce of various colours. And among the mountains are tracts white and red, of various hues, and (others) raven-black.
And so amongst people, and crawling creatures and cattle, are they of various colours. Those truly fear Allah amongst His servants who have knowledge, for Allah is exalted in Might, oft forgiving. (Fajr, 35: 27-8).
And yet again,
And of His signs is the creation of the heavens and the earth, and the variations in your languages and your colours. Indeed herein are signs for those who have knowledge. (ar-Rum, 30:22)
Islam is the last of the Revealed Faiths. If we cannot see beyond the walls of our ghettoised cultures; if we cannot see beyond our dress codes (which in essence form a part of the beauty within a ubiquitous diversity). If we cannot see beyond our stubborn social codes (particularly the gendered ones). If we cannot see beyond the many fossilised features of our increasingly regressive religious mindscapes, then we call a lie upon our claim to have embraced the liberating beauty of Islamic universality. We would have called a lie upon our much-professed tawhid that constitutes that axis of Divine unicity around which the many-hued and kaleidoscopic beauty of Allah’s Creation rotates. And we would have called a lie upon ourselves in the face of the verse in the Quran,
And we shall reveal to them our Signs along the horizons and within their own souls until it becomes manifest to them that He is the Truth. (Fussilat, 41:53).
From the distant edges of our visual perceptions to the very core of our souls, we are called upon to bear witness to the wondrous nature of tawhid encapsulated within the equally wondrous nature of multiplicity. Islam is a universal civilization of Oneness within a universe of diversity. To those who reject or scorn this we say, as the Quran does:
To you your Way and Religion and to me mine. (Kafirun, 109: 6).
What more need be said?
Shaykh Seraj Hendricks