Tawheed and its impact on Islamic civilization

There is no one to argue that Tawheed is the main concept in Islam, and that the location of the heart is one of the other Islamic concepts. Throughout their history, Muslims have not ceased to take care of his approach and to clarify it as the essence and strength of the doctrine. Recently they have taken a different approach. From the nodal floor, some modern scholars such as Dr. Ismail Raji al-Farouqi approached the concept of the civilized floor and showed how he contributed to the making of Islamic civilization and gave it its qualities which distinguished it from other civilizations.

The Cultural Atlas of Islam, after his death, was translated into Arabic under the title “Atlas of Islamic Civilization” and draws attention to the fact that despite the centrality of the concept of civilization in this work, it came in line with the concept of monotheism, The central concept in the system of the Faroq knowledge, which responds all the Islamic concepts to him even to appear to reflect and reflect it.

Farouqi views the concept of civilization as one of the concepts that was born of the concept of Tawhid. Civilization, by definition, is “the relationship between the essence of Islam and the phenomena that have established its existence in history” and the product of that Islamic cultural product. Unification is the essence of Islam as it is the essence of civilization. This relationship can not equate monotheism as a metaphysical alien with the historical cultural product marked by relativism and palaces.

He is able to interpret the world and answer the existential questions facing the human being. A concept such as this comprehension and composition must be capable of description and analysis. According to Farouqi, it contains five principles that have had Their cultural influences, these principles are:

Binary: This principle refers to the complete differentiation between the universe of the Creator and the creature. This differentiation makes it impossible for each other to unite, or to dissolve the Creator in the creature or transcend the creature to become Creator.

Cognitive: This principle means that the relationship between the creator and the creature is based on the mind, which is an innate force deposited by the Creator in the creature to realize his will. Consciousness is realized through two ways: the revelation, the observation of nature and the discovery of its laws.

Al-Ta’iyya : Allah created the universe for a specific purpose and did not create it in vain or coincidence. It is regular and disciplined by God’s will, which is embodied in the natural laws and in the universal Sunan, which man must devise and work on.

Human Capacity: If the universe is created to a specific extent, achieving that end becomes possible by the human being who can achieve it in himself and in his society, as he can achieve in the nature created by God Almighty to receive the act of man by the principle of harnessing.

Accountability and Accountability: In view of the human being’s ability to change himself and his society, he must be an accountant for his actions and actions. Accountability in this sense is a condition of the morality that human actions should be coloured.

In light of these principles, Al-Farouqi concludes that the relationship of unification with the cultural reality includes two aspects: the first is the effect of the monotheistic principles in stimulating the civilizational act, and the second is the structural characteristics of Tawhid Islamic civilization distinct from other civilizations.

These principles have had the effect of motivating the Muslim man on the civilizational act. To say that God is the creator is to deny the coincidence and the absurdity of the world, and also to deny the myth that Al-Farouqi describes as the enemy of science and the resistance to urbanization and its removal is a prerequisite for the development of science and the emergence of civilization.

And unification is also an invitation to respect and even sanctify the mind as it is the only tool that is realized by the Creator creature, and the texts of revelation calls on the Muslim to realize the mind in himself and in the social environment – that is to establish the human and social sciences – as to invite him to look at global phenomena and devise laws, The development of natural sciences as Farouki concludes.

And unification means that man did not create in vain, but the creation of the architecture of the land made by the Creator Almighty to respond to him under the principle of harnessing, and human in this sense creature possesses unlimited ability to build, and work to launch this human capacity is a prerequisite for the construction of civilization.

Farouki goes on to say that monotheism alone has been able to develop a civilization that stands in a balanced position of man. While Greek civilization has developed a strong human tendency that has reached the level of human deification, Christian civilization has stood by contrast and has fallen to the rank of man through “original sin” A descending creature. The Islamic civilization is the only one that respects the humanity of man without deification or degradation.

Finally, monotheism indicates that man will be held accountable for his actions and that he, while he is living the earth, must do so within the framework of moral controls to ensure that nature is not looted and other beings deprived of their legitimate rights. It is “the sure guarantee of producing a balanced civilization capable of reforming itself” Farouqi.

The coloration of monotheism Islamic civilization has a number of characteristics that have gained its form and distinction from other civilizations. These characteristics are:

Unity is one of the distinguishing features of Islamic civilization. There can be no civilization without unity, as Farouqi goes. Unity means the fusion of the different elements that make up civilization. This is the principle that unites these principles. This principle is the unification that was able to assimilate, For a large number of elements, some of them authentic and some of them imported, so that he was able to collect these elements in a regular format.

According to Al-Farouqi, there is no civilization able to maintain its internal purity. All civilizations are quoted from others, and this is not to denote any civilization, but what is called it is to have collected only foreign elements, or to have done so sparingly without restructuring and assimilation. It is restricted by the consistency of the elements quoted with the principle of uniformity. “What is consistent with this principle is accepted and represented, and what is incompatible is rejected and condemned.”