Aqeeda e Tauheed Aur Ulma e Salf Ki Khidmaat – URDU Reviewed by: Muhammad AbdulHaqq Ansari, and recommended by Sons of Shaikh Fadl Ilahi Daheer. Unho ney bhi apni dawat ka aaghaaz Tawheed aur sahi aqeedah sey kiya, aur u should look into getting an urdu font and typing in urdu .
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Tawhid constitutes the foremost article of the Muslim profession of faith. There is an uncompromising monotheism at the heart of the Islamic beliefs aqidah which is seen, from an Islamic standpoint, as distinguishing Islam from other major religions.
Tawhid is also analogous to Christian Unitarianism adhered to by a minority of Christian denominations which reject a trinitarian position of God in Christianitywhich is in contrast to most Christian faiths that ascribe to the Trinity God as three persons in one being ; the FatherSonand Holy Spirit.
Aqeedah – Urdu Islamic Audio
Further Tawhid requires Muslims udu only to avoid worshiping multiple gods, but also to relinquish to strive for money, social status or egoism. The Qur’an asserts the existence of a single and absolute truth that transcends the world; a unique, independent and indivisible being, who is independent of the entire creation.
Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of believers have understood the meaning and implications of professing God’s Unity. Islamic scholars have different approaches toward understanding tawhheed. Islamic theologyjurisprudencephilosophySufismeven to some degree the Islamic understanding of natural sciencesall seek to explain at taawheed level the principle of tawhid.
The classical definition of tawhid was limited to declaring or preferring belief in one God and the unity ttawheed God. According to Edward Lane’s Lexicon on classical Arabic, tawhid is an infinite noun that means “He asserted, or declared, God to be one; he asserted, declared, or preferred belief in the unity of God” and is derived from the Arabic verb wahhadawhich means “He made it one; or called it one”.
In order to explain the complexity of the unity of God and of the divine nature, the Qur’an uses 99 terms referred to as “Excellent Names of God” Sura 7: The divine names project divine attributes, which, in turn, project all the levels of the creation down to the physical aqeedha.
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, shirkis considered a denial of the truth of God and thus a major sin.
Associating others with God is known as shirk and is the antithesis of Tawhid. It is usually but not always in the form of idolatry and supplicating to others than Allah, or believing that they hold the same attributes as him in an equal or lesser degree. Shirk is divided into two categories:. Greater Shirk consists of the above-mentioned deeds. A person commits lesser shirk Shirk-al-Asghar twaheed hidden polytheism when he claims to believe in God but his thoughts and actions do not reflect kn belief.
There are also minor forms of Shirk, they must be avoided tawhfed well; these include committing a good deed to show off, making an oath in the name of anyone except God.
Within Islam, shirk is an unforgivable crime; God may forgive any sin if one dies in that state except for committing shirk, repentance is required for its forgiveness. His quotations contain the first rational proofs among Muslims of the Unity of God. Ali states that “God is One” means that God is away from likeness and numeration and he is not divisible even in imagination.
The first step of religion is to accept, understand and realize him as the Lord The correct form of belief in his unity is inn realize that he is so absolutely pure and above nature that nothing can be added to or subtracted from his being. That is, one should realize that there is no difference between his person and his attributes, and his attributes should not be differentiated or distinguished from his person.
Truth of Tawheed
Cornell, a scholar of Islamic studies quotes the following statement from Ali:. To know God is to know his oneness. To say that God is one has four meanings: As for the two meanings that are false, one is that a person should say “God is one” and be thinking of a number and counting.
This is false because that which has no second cannot enter into the category of number. Do you not tawheef 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 meanings that are correct aqeedau applied to God, urdi is that it should be said that “God aqeedah one” in the sense that there aqeedab 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. Theologians usually use reason and deduction to prove the existence, unity and oneness of God. They use a 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 a purpose or directive principle in the works and processes of nature. Another argument which is used frequently by theologians is Reductio ad absurdum. They use it instead of urduu arguments as a more efficient way to reject the ideas of rawheed.
Against the polytheism of pre-Islamic Arabiathe Qur’an argues that the knowledge of God as the creator of everything rules out the possibility of lesser gods since these beings must be themselves created.
Aqeeda e Tauheed Aur Ulma e Salf Ki Khidmaat – URDU BOOK.pdf
For the Qur’an, God is an immanent and transcendent deity who actively creates, maintains and destroys the universe. The reality of God as the ultimate cause of things is the belief that God is veiled from human understanding because of the secondary causes and contingent realities of things in the world.
The Qur’an states that God’s signals are so near and yet so far, demanding that its students listen to what it has to say with humility Sura The Qur’an draws attention to certain observable facts, to present them as “reminders” of God instead of providing lengthy “theological” proofs for the existence and unity of God. Ash’ari theologians rejected cause and effect in essence, but accepted it as something that facilitates humankind’s investigation and comprehension of natural processes.
These medieval scholars argued that 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 Godthe ultimate cause of each accident being God himself.
An ontological argument for the existence of God was first proposed by Avicenna in the Metaphysics section of The Book of Healing   Other forms of the argument also appear in Avicenna’s other works, and this argument became known as the Proof of the Truthful. Avicenna initiated a full-fledged inquiry into the question of beingin 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. This was the first attempt at using the method of a priori proofwhich 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. 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”.
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.
There is a gradual multiplication of beings through a timeless emanation from God as a result of his self-knowledge. 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! The Qur’an in verse 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.
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. 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 worshipping what they carve out with their own hands.
Lastly, the Qur’an argues that monotheism is 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: Great temporal power, regarded by the holder and his subjects as ‘absolute’ — may lead the holder to think that he is God-like; such claims were commonly forced upon, and 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 these celestial bodies as deities. Another reason for deviation from monotheism is when one becomes tawhesd slave to his or her base desires and passions. In seeking to always satisfy the desires, he or she may commit a kind of polytheism. Understanding of the meaning of Tawhid is one of the most controversial aseedah among Muslims. Islamic scholars have different approaches toward understanding it, comprising textualistic approachtheological approachphilosophical approach and Sufism and Irfani approach.
These different approaches lead to different and in some cases opposite understanding of the issue. The Textualistists by reason of their conception of the divine Attributes, came to represent the divinity as a complex of names and qualifications alongside the krdu essence itself. The Athari methodology of textual interpretation is to avoid delving into extensive theological speculation. 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. According to Sunni Islam, the orthodox understanding of theology is taken directly from the teachings of Muhammad with the understanding and methodology of his companions, sourced directly from the revealed scripture the Qur’an ; being the main information source for understanding the oneness of God in Islam.
All Muslim authorities 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. According to this view, the fundamental message of all of tawhee prophets is: The Mu’tazilis liked to call themselves urdi men of the tawhid ahl al-tawhid. 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.