Appearance
Meaning of Tawhid in the Qur’an
Tawḥīd, the Oneness of God, forms the foundation of the Qur’anic message and the heart of Islamic belief, encapsulating a reality far beyond human conceptions of singularity or limitation. ʿAllāmah Ṭabāṭabāʾī provides a profound analysis of this central concept, explaining that the Qur’an reveals tawḥīd as a unity that transcends all forms of multiplicity, comparison, and finitude. Tawḥīd is not a quantitative concept of oneness but signifies an absolute and transcendent unity that stands as the essence of all existence, incomparable and beyond all multiplicity or division.
The concept of tawḥīd, while intuitively acknowledged by the human soul, remains one of the most challenging subjects for the human intellect to grasp. Human beings are limited by their sensory perceptions and their reliance on reasoning, both of which operate within the constraints of time, space, and material reality. Such limitations make it difficult to comprehend the infinite and transcendent nature of God’s oneness. ʿAllāmah stresses that attempts to conceptualize God often result in anthropomorphic or numerically constrained understandings, reducing God’s unity to a mere reflection of human limitations. This explains why throughout history, people have struggled to maintain a pure and undistorted view of tawḥīd. The Qur’an acknowledges these varied levels of comprehension, stating: “Are those who know and those who do not know alike?” (). While the natural disposition (fiṭra) of humanity inclines toward belief in a Creator, the depth of understanding varies, reflecting the intellectual and spiritual capacities of individuals.
One of the most prevalent misconceptions about tawḥīd is the assumption that it implies a numerical oneness, akin to saying “one” object among others. Such a perspective, ʿAllāmah explains, arises when people liken God to finite beings, subjecting Him to concepts of countability, separation, and distinction. For example, the polytheists of pre-Islamic Arabia recognized God as a deity but placed Him within a hierarchy alongside their other gods, attributing a limited “oneness” to Him. The Qur’an firmly rejects this flawed understanding, declaring: “And your God is one God; there is no god but He” (). Here, God’s oneness is not a numerical unity but a unique, absolute unity that cannot be compared to anything within creation.
To convey the distinction between human notions of oneness and Divine unity, the Qur’an employs the term al-ʾAḥad (the Unique) rather than wāḥid (one in number). In Sūrah al-Ikhlāṣ, this uniqueness is emphasized: “Say: He, God, is Unique” (). The term ʾAḥad negates any possibility of God being divided, counted, or existing as one among others. God’s unity is indivisible and incomparable, signifying that His essence is free of all limitations, multiplicity, or resemblance to created things. Unlike physical objects, whose unity depends on separateness from others, God’s unity is an absolute reality encompassing all existence without being confined by it.
ʿAllāmah highlights the Qur’an’s pairing of God’s oneness with His attribute al-Qahhār (the Subduer): “He is the One, the Subduer” (). This pairing conveys that God’s unity subdues all other forms of existence, leaving no room for rivals, counterparts, or equals. If God’s oneness were a numerical concept, it would necessitate boundaries and limitations, allowing for the existence of other “ones.” Such a notion contradicts the very essence of tawḥīd, for God’s oneness is such that all creation depends on Him, while He remains utterly independent. This is expressed through the name al-Ṣamad (the Self-Sufficient), as in Sūrah al-Ikhlāṣ: “God is He on Whom all depend” (). God’s absolute independence negates any possibility of multiplicity, for He requires nothing to complete or sustain Him, while everything else derives its existence and sustenance from Him.
The Qur’an further clarifies God’s unity by asserting His possession of all attributes of perfection—knowledge, power, life, mercy—to an infinite degree. “God—there is no god but He. His are the best names” (). ʿAllāmah explains that while human attributes like knowledge or power are qualities separate from their essence, God’s attributes are identical to His essence. For instance, a human being “has” knowledge, but this knowledge can be gained, lost, or increased, showing its separateness from the human essence. In contrast, God’s knowledge is His very existence, just as His power, life, and mercy are inseparable from His essence. Each attribute, therefore, is not a part of Him but identical to Him, forming an indivisible unity. This unity of essence and attributes distinguishes God from all created beings, whose qualities are contingent and fragmented.
Sūrah al-Ikhlāṣ provides the clearest expression of this absolute unity. Its declaration—“He begets not, nor is He begotten, and none is like unto Him” ()—negates any possibility of God being divided, generated, or resembling creation. These verses dismantle anthropomorphic ideas of God, whether through physical likeness, generational relationships, or dependency. For ʿAllāmah, Sūrah al-Ikhlāṣ stands as the ultimate affirmation of tawḥīd, encapsulating a reality that transcends all limitations, descriptions, and comparisons.
In contrast to this pure understanding, ʿAllāmah critiques the Christian doctrine of the Trinity, which claims that God exists as three persons—Father, Son, and Holy Spirit—united in one essence. While Christians argue that this unity does not imply separation, ʿAllāmah points out that such a conception inherently introduces multiplicity into the Divine nature. Any division into persons, even conceptually, contradicts the Qur’anic principle of tawḥīd, which affirms an indivisible and absolute unity. The Qur’an rejects any association of partners with God: “They have certainly disbelieved who say: ‘God is the third of three,’ while there is no god but the One God” (). God’s unity excludes any form of plurality, whether in essence, attributes, or actions.
Finally, ʿAllāmah addresses the challenge of expressing tawḥīd in human language. The Qur’an employs familiar terms such as “lord,” “king,” and “merciful” to make Divine realities comprehensible to human beings. However, these descriptions are not literal but serve as approximations suited to human understanding. The true nature of God’s unity remains beyond human comprehension, as expressed in the verse: “Glory be to God for what they describe, except the servants of God, freed (from sins)” (). Even the Prophet acknowledged this limitation when he prayed: “I do not count Your praise; You are as You have praised Yourself.” Such expressions remind believers of the infinite gulf between human knowledge and Divine reality, fostering humility and awe before God’s absolute oneness.
In conclusion, tawḥīd in the Qur’anic framework, as explained by ʿAllāmah Ṭabāṭabāʾī, represents an absolute and indivisible unity that transcends all human conceptions of number, limitation, and resemblance. God’s oneness as ʾAḥad and al-Ṣamad signifies His unique, self-sufficient essence, which encompasses all existence without dependency or division. Tawḥīd demands not only intellectual acknowledgment but also spiritual submission, as it reflects the Ultimate Reality from which all creation originates and to which all return. By unveiling this profound vision of unity, the Qur’an invites humanity to move beyond their limited perceptions and embrace the boundless reality of God, the One whose unity is absolute, eternal, and incomparable.
Tawḥīd resonates with the innate human disposition (fiṭra), which instinctively recognizes God’s unity. The Qurʾān emphasizes this inherent understanding, as humanity is created with an awareness of the Creator’s oneness. Imām al-Ṣādiq (a.s.) stated: “God created people upon tawḥīd.” (Al-Tawḥīd by Shaykh Ṣadūq, Hadīth 14) ↩︎
The polytheists of pre-Islamic Arabia expressed astonishment and rejection of the idea that worship should be directed to a single God. The following verse mentions this: “Has he made the gods (only) one God? Indeed, this is a strange thing” (). ↩︎
The Qurʾānic use of ʾAḥad () emphasizes God’s absolute uniqueness, negating all forms of division or resemblance to creation. This attribute affirms that God’s essence is beyond comprehension and incomparable to any being. Imām al-Ṣādiq (a.s.) was asked about ʾAḥad and replied: “He is one with oneness that cannot be divided in thought, imagination, or reality.” (Al-Tawḥīd by Shaykh Ṣadūq, Hadīth 3) ↩︎
The concept of tawḥīd as described by ʿAllāmah includes the indivisibility of God’s essence and attributes. Unlike humans, whose attributes are separate from their essence, God’s attributes are identical to His essence. This unity underpins the absolute oneness of God in a manner incomprehensible to human faculties. See also Nahj al-Balāgha, Sermon 1. ↩︎
A fundamental aspect of tawḥīd in Islam is the rejection of any anthropomorphic concept of God. Attributes like “hand” or “face” in the Qurʾān are understood metaphorically, pointing to God’s actions and qualities rather than physical attributes. For example, Imām al-Bāqir (a.s.) said: “Whatever you imagine in your minds, God is different from it.” (Al-Kāfī, Vol. 1, Hadīth 58) ↩︎
For detailed exegesis of this Sūrah, refer to al-Mīzān Eng. Vol. 40 ↩︎
See the discussion on “The Qur’anic Refutation of Trinity” in this book. ↩︎
In rejecting the Christian doctrine of the Trinity, the imāms consistently emphasized that such beliefs compromise the absolute oneness of God. Multiplicity, even conceptual, contradicts the Qurʾānic principle of tawḥīd. Imām al-Riḍā (a.s.) said: “Whoever claims that God has three (parts) or that He is three (persons) has disbelieved.” (Al-Tawḥīd by Shaykh Ṣadūq, Hadīth 34) ↩︎
These verses highlight the transcendence and incomparability of God, emphasizing the limitations of human perception and language in fully describing His essence. While human imagination and expression fall short of capturing the divine reality, God’s purified servants are granted a unique knowledge of Him through His guidance. Their understanding transcends mere intellectual abstraction, as they recognize God’s majesty in a manner that aligns with His perfection. Even in their descriptions, they acknowledge the inadequacy of human articulation, thereby reinforcing the ineffable nature of the Divine. ↩︎
Belief in the absolute oneness of God is not only an intellectual concept but the foundation of all acts of worship. The sincerity and purity of worship hinge on the recognition of God’s unity without associating partners or intermediaries. ↩︎