دانلود کتاب وجود واجب و توحید – روایتی ابن سینی از مفهوم اسلامی وحدت الهی

The cornerstone of Islamic faith, regardless of its interpretation by different branches of Islam, is tawḥīd: there exists one and only one God Who is the ultimate ground of everything in the universe. ‘There is no god but God’ – or, as it is expressed in the Quran (37: 35 and 47: 19), lā ilāh illa Allāh – is the most fundamental claim that every Muslim must testify to and endorse (šahāda). The message of divine unity is also conveyed in other Quranic verses with slightly different wording: the phrases ‘mā min ilāh illa Allāh’ (3: 62 and 38: 65) and ‘lā ilāh illa Huwa’ (2: 163, 2: 255, etc.), for example, are repeated respectively two and twenty-six times in the Quran, meaning, again respectively, ‘there is no god but God’ and ‘there is no god but He’. The repetition of this notion is a sign of the unique and crucial role it plays in the web of Islamic beliefs. It should therefore come as no surprise that, from the Quranic perspective, denying the unity of God (širk) or ascribing to Him a partner (šarīk) is the only sin that God never forgives: Truly God forgives not that any partner be ascribed unto Him, but He forgives what is less than that for whomsoever He will, for whosoever ascribes partners unto God has surely fabricated a tremendous sin. (4: 48) Thus understood, tawḥīd is the Islamic expression of monotheism; accordingly, širk – the opposite of tawḥīd – can be construed as the expression of polytheism. The verse just quoted therefore highlights that the fundamental message of Islam is the denial of polytheism and the endorsement of monotheism. Indeed, conjoining this observation with the content of other verses, it can be argued that, from the point of view of the Quran, to be a truly religious person in general is precisely to accept the uniqueness of God. The Quran states that ‘ʾinna al-dīn ʿind Allah al-islām’ (3: 19). If we interpret ‘islām’ as referring exclusively to the religion of the followers of the prophet Muhammad, then the whole phrase must be understood as emphasising that, in the sight of God, the true religion is Islam and the followers of other religions (including Judaism and Christianity) cannot be considered truly religious people. Such an interpretation is implausible, however, because at least one significant figure – the prophet Abraham – lived before the time of the prophet Muhammad and yet the Quran describes him as a true believer in islām – that is, a muslim (3: 67). This shows that in the context of the Quran, islām and muslim must have a broader meaning than the terms Islam and Muslim as they are understood within the sociocultural categorisation of religions. Indeed, the literal meaning of islām, which seems to fit better into the Quranic context, is submission (to God). On this construal, a muslim is a person who has truly submitted to God and His commands; such wholehearted submission is plausible only if there is no god but He.