The division of tawheed into its components was not done by the Prophet (pbuh) nor by his companions, as there was no necessity to analyze such a basic principle of faith in this fashion. However, the foundations of the components are all implied in the verses of the Qur’aan and in the explanatory statements of the Prophet (pbuh) and his companions, as will become evident when each category is dealt with in more detail later.
The necessity for this analytical approach to the principle of tawheed arose
after Islaam spread into Egypt, Byzantium, Persia and India and absorbed cultures of these regions. It is only natural to expect that when the peoples these lands entered the fold of Islaam, they would carry with them some of remnants of their former beliefs. When some of these new converts began express, in writings and discussion, their various philosophical concepts of God confusion arose in which the pure and simple unitarian belief of Islam became threatened. There were also others who had outwardly accepted Islam secretly worked to destroy the religion from within, due to their inability oppose it militarily. This group began to actively propagate distorted ideas about Allah among the masses in order to tear down the first pillar of eemaan (faith) and with it Islam self.
The early caliphs and their governors were closer to Islamic principles,
and the consciousness of the masses was high due to the presence of the Prophet’s companions and their students. Hence, the demand for the elimination of open heretics received immediate response from the rulers. In contrast, the later Umayyad caliphs were more corrupt and as such cared little about such religious issues. The masses were also less Islamically conscious and thus were more susceptible to deviant ideas.
As greater numbers of people entered Islam under the Umayyads, and the learning of an increasing number of conquered nations was absorbed, the execution of apostates was no longer used to stem the rising tide of heresy. The task of opposing it fell on the shoulders of the Muslim scholars of the period who rose to meet the challenge intellectually.
They systematically opposed the various alien philosophies and creeds by categorizing them and countering them with principles deduced from the Qur’aan and the Sunnah. It was out of this defense that the science of tawheed emerged, with its precisely defined categories and components. Therefore, as the categories of tawheed are studied separately and in more depth, it must not be forgotten that they are each a part of an organic whole which is itself the foundation of a greater whole, Islam itself.
wallahu 'alam
