TAWHID AF'ALI (MONOTHEISM IN ACTIONS)

[Taqavi]

 

What is Tawhid Af'ali (Monotheism in Actions)?

 

In theological and philosophical discourse, Tawhid (Monotheism) is not limited to recognizing the oneness of God's essence; rather, to explain the comprehensive unity of the Divine, Islamic scholars have divided it into various levels. One of these levels, which relates to "agency" (fa'iliyyah) and "will," is called Tawhid Af'ali. This tier of Tawhid defines the boundary between "God as the Ultimate Cause" and "creatures as instruments and channels of execution," explaining how the multiplicity of actions in the world is compatible with the oneness of God's will.

Tawhid Af'ali is founded upon the principle: "La mu'thira fil-wujud illa Allah"[1] (There is no true effect-giver or agent in existence except God). According to this perspective, every action that occurs in the cosmos traces back ontologically and causally solely to the power and will of God[2]. In other words, Tawhid Af'ali means believing that all causal and effect-based systems in the universe, and everything that happens within it, are the acts of God. Furthermore, no creature can perform an action independently, and all beings depend on God’s action and will to carry out their deeds. Consequently, just as God has no partner in His essence, He has no partner in His agency. Every agent and cause derives its reality, existence, influence, and agency from Him and is sustained by Him[3].

Given this meaning, although creatures in the world appear to be agents of their own actions outwardly and according to the laws of nature, in reality they are merely "longitudinal causes" ('ilal-i tuli) or "channels" for the divine will. To put it differently, the agency of creatures exists along a vertical chain (meaning it is subordinate to and dependent upon the agency of God), rather than running parallel ('ardi) to it.

Quranic Evidence for Longitudinal Agency: In detailing the precision of Tawhid Af'ali and how human agency exists in subordination to divine agency, the Holy Quran addresses the Prophet (SAW) during the Battle of Badr, stating: «وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَی» ("And [O Muhammad] when you threw, it was not you who threw, but it was God who threw")[4]. This means that the act of throwing is attributed to the human being from one perspective ("idhar-ramyta"), yet due to its existential reliance and invocation of divine power, it is considered the true act of God ("wa lakinna Allah rama").

In the Shia theological school, this concept has been articulated with profound precision to prevent two major deviations: first, Jabr (determinism, which claims humans have no agency or free will at all) [5], and second, Tafwid (delegation, which claims God created the world, handed free will over to humans, and no longer interferes in their actions) [6]. Followers of the Shia school, through the doctrine of "Amr bayn al-Amrayn" (A matter between the two extremes), maintain that Tawhid Af'ali does not contradict human free will. This is because humans act as agents within the framework of human standards, yet this human free will and capacity ultimately trace their existential source back to the will and power of God. Allamah Majlisi has explained this principle in detail and cited relevant traditions on the matter[7]. Therefore, Tawhid Af'ali means that all causal systems in the universe are under the absolute dominion and governance of divine management, and no phenomenon or action can ever escape the sphere of His power.

The Educational and Spiritual Fruit of Tawhid Af'ali: A deep conviction in Tawhid Af'ali is not merely an abstract mental theory; it leaves a massive spiritual impact on human life. A true monotheist (muwahhid), perceiving Tawhid Af'ali, detaches from outward material means and anchors their heart in the Ultimate Cause of causes (Musabbib al-Asbab), fears no one other than God, achieves inner tranquility and trust (tawakkul) in the face of hardships, and frees themselves from the love of status and hypocrisy (which stem from viewing others with independent importance).

Conclusion

Ultimately, Tawhid Af'ali expresses the oneness of the ultimate source of all actions in existence. This level of Tawhid demonstrates that while a multiplicity of actions and causes exists in the world, this plurality does not mean a plurality of wills or powers; rather, all these actions are manifestations of a single, unified will and an absolute power unfolding through intermediaries and natural laws across the universe.

 

 

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[1] . Sharh Tajrid al-Aqa'id, al-Sha'rani, Abu al-Hasan, p. 394.

[2] . Sharh Du'a al-Sahar, al-Khomeini, Sayyid Ruhollah, p. 104.

[3] . Majmu'ah Athar, Mutahhari, Morteza, vol. 2, p. 102.

[4] . Al-Anfal: 17.

[5] . Al-Milal wa al-Nihal, al-Shahristani, Muhammad ibn Abd al-Karim, vol. 1, p. 97.

[6] . Bihar al-Anwar, al-'Allamah al-Majlisi, vol. 5, p. 128. "والمعتزلة ينكرون القضاء والقدر في الافعال الاختيارية الصادرة عن العباد ، ويثبتون علمه تعالى بهذه الافعال ، ولا يسندون وجودها إلى ذلك العلم ، بل إلى اختيار العباد ، وقدرتهم انتهى".

[7] . Ibid., p. 83.