A New Road Map: Tawhid in the 21st century
And your Allah is One Allah. There is no god but He, Most Gracious, Most Merciful (Q2:163).Archive for Vicegerency
Islam and Community
Islam is not just a religion to its billions of adherents but a source of their identity too. No discussion of Islam or any of its concepts can start with anything other than Tawhid. The Unity of the Creator and our role as His vicegerents entrusted with His amanah implies the concepts of: Ummah, a community that is united by a common mission, the “Enjoining of Good and Prevention of Wrong”, and the higher values of justice, equity and freedom.
As Abul-Fadl points out, “The community is a purposeful entity composed of a group, or a jama’a whose members, by virtue of a common faith, way of life and sense of destiny, have been forged in a common historical consciousness. They are thus endowed with an awareness of a common identity, allegiance and purpose.”[1]
This understanding of the community transcends the traditional views that the members are composed of a specific race, caste or class. As the mission for the Divine is the unifying force, the diversity of peoples/races and tongues does not adversely impact its character and nature.
[1] Abul-Fadl, Mona. Introducing Islam from Within: Alternative Perspectives, (Leicester, UK: The Islamic Foundation, 1991), pg 58
Responsibility of Vicegerents
The interaction between Mankind is the basis of all society. Man affects man and is affected by man. These interactions are by choice; he chooses how, when, and for what purpose he interacts. It is incumbent on people to behave in a morally responsible manner towards others.
Q 49:13 O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
Man and nature also interact within the context of societies. Man utilizes nature to provide for basic needs and to create products, and he has a choice in this interaction; he decides how, when and for what purpose he interacts with nature. Nature affects man, governed by natural laws as created by Allah. It is important that the resources of this universe are not squandered in an inappropriate manner. They must be used effectively and efficiently, as would be expected from a responsible representative, keen on fulfilling his Covenant with Allah.
Q 45:13And He has subjected to you, as from Him, all that is in the heavens and on earth: behold in that are Signs indeed for those who reflect.
Another vital aspect of human life is the tools that are produced and utilized by Mankind. Once again, Man has a choice in this interaction; Man decides what to make; when to make it; how to make it; and how to use it. The products in turn affect and impact our lives. It is up to us as vicegerents to make responsible choices regarding the tools that we make from the natural resources that we have been given by Allah. They should be used to further the mission of Men on Earth, rather than to be a means of inflicting destruction and terror.
Q57:25. We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, Unseen, Him and His messengers: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will).
One last aspect of the relations between the various factors that make up life on this planet is the impact that Nature and Man’s products have on each other. Nature is the base resource for the development of products, however these products in turn, impact and affect nature. These interactions are governed by natural laws and must be accounted for, to preserve the resources and prevent pollution, inadvertent as they may be, from tools that we have created.
Q 16:80 It is Allah Who made your habitations homes of rest and quiet for you; and made for you, out of the skins of animals, (tents for) dwellings, which ye find so light (and handy) when ye travel and when ye stop (in your travels); and out of their wool, and their soft fibers (between wool and hair), and their hair, rich stuff and articles of convenience (to serve you) for a time.
Authority of Vicegerents
The role of vicegerent carries responsibilities that must be fulfilled, and Mankind has made a Covenant with Allah that it will complete this role. Man has been endowed with the necessary faculties to actually understand the relationship between Allah and himself, as well as to complete his responsibilities. These include the senses (hearing, sight feeling) and the faculties of understanding (memory, imagination, reasoning, observation, intuition, apprehension).
Q 23:78 It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give![1]
One critical aspect to the fundamental nature of man is that all men are created similarly, and endowed with the capacity to be a vicegerent and enact the value of Tawhid, but that different men actualize this potential to different degrees. It is only by the level of knowledge, exposure, comprehension and degree of actualization that individual men are differentiated. This distinction is because of choice and free will.
“Human action is the only instance where the will of God is actualized not necessarily, but deliberately, freely, voluntarily.”[2]
The completion of this responsibility as vicegerent, with all the authority it carries, requires Man to interact with the rest of Mankind in a moral, respectful manner, and understand the nature of shared humanity. He must utilize nature in a responsible manner in order to subsist and create products, and understand that his actions are not isolated; he is part of an interconnected system.
[1] Ali, Abdullah Yusuf. The Meaning of The Holy Quran, Amana Publications, 1989.
[2] Al Faruqi, Isma’il Raji. Al Tawhid: Its Implications for Thought and Life, The International Institute of Islamic Thought, 1992
Vicegerency: An Implementation of Tawhid
Vicegerency is defined as the “position, function, or authority of a vicegerent,” where vicegerent is defined as “a person appointed by a ruler or head of state to act as an administrative deputy.” Man was created by Allah to be His vicegerent on Earth.
Q2:30. Behold, thy Lord said to the angels: “I will create a vicegerent on earth.” They said: “Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?” He said: “I know what ye know not.”
Yusuf Ali’s Quran Translation
6:165. It is He Who hath made you (His) agents, inheritors [khalif] of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you: for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.
Yusuf Ali’s Quran Translation
Whereas Tawhid involves the recognition of God’s centrality and oneness, and that Allah has created man for a purpose, i.e. to be his vicegerent on earth, vicegerency refers to the implementation of that recognition. vicegerency is the action man takes to implement the value of Tawhid.
Identity Over Identity: Cultural and Racial Elitism
Islam is very clear in denying the superiority of cultures and races over one another.
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other not that ye may despise (each other). Verily the most honored of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). Q 49:13
As Faruqi states, “The ethical principles constitutive of Islamic humanism are not denied of any human being even though he may belong to another faith; to another culture, civilization or age…the universalism of Islam transcends all human distinctions. It reaches to the fitrah.”[i]
What is important to note is that identity is established by the sense of ummah, not by cultures, religion, gender or race. It is the unity of purpose that transcends all boundaries. The eradication of discrimination on any basis starts from the hearts of people through education, and get manifested in society.
[i] Al Faruqi, Al Tawhid, pg 80
