Islamic Core Sources & their Significance to the Concept of Tawhid

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Dealing with the issue of methodology when it comes to the concept of Tawhid, there is a need to understand Islamic core sources. The reason for this is that when verses of the Qur’an are cited, at times, the Sunna of the Prophet or the Hadith is introduced while explaining the Surah or Ayat. Or even, the tafsirs are used to communicate further the meaning of the Surah or Ayat. 

Islamic Core Sources

To understand and analyze the concept of Tawhid, the core sources are indispensable.   

Islamic methodologies follow some defined scientific tools: Ilm al-Tafsir (hermeneutics); ‘Ilm al-Hadith (the science of Hadith); Usul al-Fiqh (principles of law), and the Arabic language.

These scientific tools are developed to understand the Qur’an more. According to Shafi: “the literal meaning of tafsir in the Arabic language is ‘to open’ or to explain, interpret or comment. Technically, the science of tafsir is a branch of knowledge in which the meanings of the Qur’an are explained and its injunctions and pearls of wisdom are described openly and clearly (al-Burham)”[i] Ilm al-Tafsir (the science of interpretation) is necessary for anyone to understand unclear Qur’anic verses or to buttress verses that needed further explanation.

Islamic scholars argue that the Tafsir was developed to protect the texture and message of the Qur’an. After the death of Prophet Muhammad, there was the necessity for hermeneutics of the Qur’an to be permanently preserved as a branch of knowledge to protect the words of the Qur’an and their correct meanings are “conserved from the Muslim ummah, and heretics and deviationists find no room there for distortion of its meanings.”[ii] Al-Qurtubi noted in his tafsir the need to uphold the strength, vigour, and authenticity of the Qur’an.[iii] 

Sources of Qur’anic exegesis

The sources of Qur'anic exegesis are listed as follows:

  • The Glorious Qur’an
  • The Hadith 
  • The reports from the Sahabah (companions). The noble companions of the prophet had received their education directly from the prophet Muhammad himself and the reports from the Tabi‘in or successors. The Tabi‘in have learned the tafsir from the companions of the prophet Muhammad.[iv]
  • The Arabic language: the Qur’an was revealed in the Arabic language. It is argued that, to explain the Qur’an, there is a need for complete mastery of the Arabic language and Deliberation and Deduction.

Shafi used a great metaphor to compare the expanse of the Qur’an:
The subtleties and mysteries of the noble Qur’an are an ocean with no shore, no end...So, should a person, while explaining the Qur’an, come out with a subtle point or independent judgment which is contrary to the Qur’an and Sunna, consensus (Ijma’), Language, or the statements of companions and successors, or stands in conflict with another principle of Shari‘ah, that will then have no credence,[v] and the rules relating to Israelite reports.[vi]

Methodological Issues

There is an important feature in methodological issues in handling Islamic core sources. Islamic scholars claim that the message of the Qur’an is eternal, but its interpretations are dependent upon other scientific tools mentioned above. As human instrumentality has been involved, does that make the message preposterous like many human messages? Human involvement does not diminish the central message of the Qur’an. 

For Al-Qurtubi: “The Book became the basis and the Sunna its clarification and the deduction of the scholars its exposition and elucidation.” It did not stop with the Book and Sunna, humanity is deeply situated at the forefront because “our breasts” became “the vessels of His Book, our ears the springs of the Sunna of the Prophet, and our aspirations directed to learning the Qur’an and investigating its meaning and unusual words, and by that seeking to please the Lord of the worlds and, by it, to rise to knowledge of the din.”[vii]

To understand the concept of Tawhid one must have recourse to the Qur’an and methodologically, other Islamic core sources. Historically, the tafsir began with the companions and followers in proximate relations with the revelation. Deservedly, all four caliphs, described as “rightly guided” Abu Bakr, Umar, Uthman, and Ali as well as Aisha (one of the prophet’s wives) were considered great companions. But the greatest of all in terms of traditional exegesis was Ibn ‘Abbas (the son of the prophet’s paternal uncle).[viii]

Throughout history, many renowned Islamic commentaries have raised some methodological issues when it comes to tafsir. Without expanding on any of them, there is a generous list of commentators below:    

  • Tafsir (Jami’al-Bayan) compiled by ‘Allamah Abu Ja ‘far Muhammad ibn Jarir al-Tabari (d.310 Hijrah)
  • Tafsir Hafiz ‘Imad al-din Abu al-Fida’ Ishma‘il ibn Kathir al-Dimashqi al-Shafi‘i (d. 774 Hijrah)
  • Tafsir Al-Jami’ Li-Ahkam al-Qur’an written by Abu ‘Abdullah Muhammad ibn Ahmed Abi Bakr ibn Farah al-Qurtubi (d. 671 Hijrah)
  • Tafsir al-Kabir written by Imam Fakhr al-din al-Razi (d. 606 Hijrah)
  • Tafsir al-Bahr al-Muhit written by ‘Allamah Abu Hayyan al-Gharnati al-Andalusi (d. 754 Hijrah)
  • Ahkam al-Qur’an written by Imam Abu Bakr al-Jassas al-Razi (d. 370 Hijrah)
  • Tafsir al-Durr al-Manthur written by ‘Allamah Jalal al-Din al-Suyuti (d. 910 Hijrah)
  • Al-Tafsir al-Mazhari written by Qadi Thanaullah Panipati (d. 1225 Hijrah)
  • Ruh al-Ma ‘ani written by ‘Allamah Mahmud al-Alusi (d. 1270 Hijrah).

To give an example of the relationship between tafsir and its elucidating power, al-Tabari’s evaluation of the concept of Tawhid is an important example. Al-Tabari in his laudation emphasizes God’s unicity:

Praise be to Allah...Whose subtle arguments triumph in disputes created by discursive minds, Whose work, which is the creation in all its splendour, reduces to nothing the justifications put forward by the tongues of atheists, Whose proofs [of His own Being] call out to men of learning the witness that: He is Allah, there is no other god but He. He has no peer equalling Him, nor anyone similar resembling Him, nor any partner assisting Him; He has no son, no father, no consort, not a single equal.[ix]

If one considers his choice of words and the common theme of God’s unicity in the Qur’an, there is an alignment. His commentary was just an elucidation of the Islamic concept of Tawhid. 

Hadith

Another example is the Hadith. The Hadith, following the isnad (chain of narrations) principle, is a strong methodology for understanding the Islamic concept of monotheism. A case in point was the commentary of Sahih Muslim on the prohibition of killing an infidel once he proclaims the Shahadah: “There is no God but Allah.” [95] 

It is narrated on the authority of Miqdab b. Aswad that he said: Messenger of Allah, do you see (here is a point): If I encountered a man amongst the infidels (in the battlefield) and he attacked me and struck me, and cut off one of my hands with the sword. Then he (to protect himself from me) took shelter by a tree and said: I become Muslim for Allah’s sake. Messenger of Allah, can I kill him after he uttered this? The Messenger of Allah (SAW) said: Do not kill him...[x]

The footnote commentary to the above Hadith says that according to Imam Shafi and Ibn Qassar: “When he made a profession of Lai laha ill-Allah and embraced Islam he became a Muslim like you and his life was protected, and when you killed him you came to his position and the protection was withdrawn.”[xi]   

Conclusion

The basis for the correct understanding of the Islamic concept of monotheism is the Qur’an, and other core sources, such as the Hadith, Sunna, the prophet’s successors and companions, the Arabic language, deduction, and deliberation. These are sources that could help in the textual and contextual analysis of Qur’anic verses on Tawhid.

[i] Shafi, MMM 1996, Ma ‘ariful Qur’an – A Comprehensive Commentary on the Holy Qur’an, vol. 1, Surah Al-Fatihah, Al-Baqarah, Maktaba- e- Darul – ‘Uloom, Karachi. p.36

[ii] Ibid. p.37

[iii] Al-Qurtubi 2003, Classical Commentary of the Holy Qur’an, translated by Aisha Bewley, Vol. 1, Dar Al-Taqwa, London. p.1

[iv] Shafi, MMM Op. Cit. p.39

[v] Ibid. p.40

[vi] Ibid. p 41

[vii] Al-Qurtubi Op. Cit. p.3

[viii] Al-Tabari 1990, The Commentary on the Qur’an, vol. 1, abridged translation of Jami ‘ al-bayan ‘an ta’wil ay al-Qur’an, with an introduction and notes by J, Cooper, WF, Madelung, and A, Jones (eds.), Oxford University Press, Oxford. pp. XIV-XV

[ix] Ibid. p.5

[x] Muslim, S 1990, Being Traditions of the Sayings and Doings of the Prophet Muhammad narrated by his companions and compiled under the title Al-Jami’ –us-Sahih, translated into English by Abdul Hamid Siddiqi, vol.1.A, SH. Muhammad Ashraf, Pakistan. p.64

[xi] Ibid.  

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