1.1 Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)
This category is based on the fundamental concept that Allaah 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 (saws)
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:
"Allaah created all things and He Is the agent on which all things
depend."9
"And Allaah created you all and whatever you do."10
"It was not you who threw, when you threw, but it was Allaah who
threw."11
"And no calamity strikes except by Allaah's permission."12
The Prophet (saws) further elaborated on this concept saying, "Be
aware that if the whole of mankind gathered together in order to do
something to help you, 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 had already written to happen to you"13
Thus, what man conceives as good fortune and misfortune are merely
events predestined by Allaah as part of the tests of this life. The
incidents follow patterns set only by Allaah. Allaah has said in the
Qur'aan,
"O Believers! Surely there Is In your wives and children an enemy
for you, so beware of them."14
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."15
Sometimes the patterns are recognizable, as in the case of cause and
effect relationships, 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.
"Perhaps you may dislike something which is really good for you or
like something bad for you, but Allaah knows (what is best for you),
and you do not."16
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 the mental choice between
options presented to him and not the actual results of his choice. In
other words "man proposes and God disposes". Apparent "good fortune"
and "misfortune" are both from Allaah and can not be caused by
good-luck charms such as rabbit's feet, four-leaf clovers, wishbones,
lucky numbers, zodiacal 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 (saws), 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"17 The man who was wearing the amulet
put his hand in his cloak, pulled the amulet off and broke it then
made the oath. The Prophet (saws) then said, "Whoever wears an amulet
has committed Shirk."18
As for using the Qur'aan like a charm or amulet by wearing or carrying
Qur'anic 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 (saws) nor his Companions
used the Qur'aan in this fashion, and the Prophet (saws) said,
"Whoever innovates in Islaam something which does not belong to it
will have it rejected."19 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 (saws) 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 himself.20 He did not write them down and hang them
around his neck, tie them on his arm or around his waist, nor did he
tell others to do so.
continued......
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