1.1. TAWHEED AR-RUBOOBEEYAH (MAINTAINING THE UNITY OF LORDSHIP)
This category is based on the fundamental concept that Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is ruboobeeyah which is derived from the root Rabb (Lord). According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad used to often repeat the exclamatory phrase “La hawla wa laa quwwata illaa billaah.” (There is no movement nor power except by Allaah’s will).
The basis for the ruboobeeyah concept can be found in many Qur’anic verses. For example, Allaah says:
“Allah created all things and He is the agent on which all things depend.”10
“And no calamity strikes except by Allaah’s permission.”11
The Prophet further elaborated on this concept saying, “Be aware that if the whole of mankind gathered together in order to do something to help, they would only be able to do something for you which Allaah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allaah and already written would happen to you.”
Thus, what man conceives as good fortune and misfortune are merely events predestined by Allah as part of the tests of this life. The incidents follow patterns set by Allah alone. Allaah has said in the Quran:
“O Believers! Surely there is in your wives and children an enemy for you, so beware of them.”13
That is, within the good things of this life there are severe tests of one’s faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,
“Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient.”14
Sometimes the patterns are recognizable, as in the case of cause and effect relationship, and sometimes they are not, as in the case when apparently good results come from evil means, or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man’s immediate comprehension due to his limited scope of knowledge:
“It is possible that you dislike something that is really good for you, or like something bad for you, but Allaah knows (what is best for you), and you do not.”15
Apparently evil events in human lives sometimes turn out to be for the best, and apparently good things which people desire turn out to be harmful. Consequently, man’s realm of influence in the course of events which make up his life is limited to mental choices between options presented to him. The ultimate results of these choices, however, are not under his control. In other words, “Man proposes and God disposes.” Apparent “good fortune” and “misfortune” are both from Allaah and cannot be caused by good-luck charms such as rabbits’ feet, four-leaf clovers, wishbones, lucky numbers, zodiac signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc. In fact, the belief in charms and omens is a manifestation of the grave sin of shirk (association) in this form of tawheed. ‘Uqbah, one of the companions of the Prophet, reported that once a group of men approached Allaah’s Messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion’s oath, he replied, “Verily, he is wearing an amulet.”The man who was wearing the amulet put his hand in his cloak, pulled the amulet off, broke it, and then made the oath. The Prophet then said, “ Whoever wears an amulet has committed shirk.”
As for using the Quran like a charm or amulet by wearing or carrying Quranic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet nor his companions used the Quran in this fashion, and the Prophet said, “Whoever innovates in Islaam something which does not belong to it will have it rejected.” It is true that the Qur’anic chapters an-Naas and al- Falaq, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet demonstrated the proper method by which they should be used. On an occasion when a spell had been cast on him, he told ‘Alee ibn Abee Taalib to recite the two chapters verse by verse, and when he became ill he used to recite them on his arm or around his waist, nor did he tell others to do so.
By Bilal Philips
Comments
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.
John Doe
23/3/2019Lorem ipsum dolor sit amet, consectetur adipisicing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Ut enim ad minim veniam, quis nostrud exercitation ullamco laboris nisi ut aliquip ex ea commodo consequat.