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What is Tawhid 'Ibadi (Monotheism in Worship)? Tawhid is the fundamental concept and backbone of the religion of Islam, emphasizing the oneness of God in His essence, attributes, and actions—a theme repeatedly addressed by the Holy Quran in various places[1]. Islamic scholars have divided Tawhid into four general categories: Tawhid Dhati (Monotheism in Essence), Tawhid Af'ali (Monotheism in Actions), Tawhid Sifati (Monotheism in Attributes), and Tawhid 'Ibadi (Monotheism in Worship) [2]. Among these categories, Tawhid 'Ibadi holds a special status because it directly connects with human action and behavior, illustrating the nature of the servant’s relationship with the Master (Ma'bud). This category of Tawhid is the true core of the Abrahamic faiths and the shared message of all prophets from Adam (AS) to the Final Messenger (SAW) [3]. Tawhid 'Ibadi means dedicating all acts of worship—such as prayer (salat), fasting (sawm), and any expression of utter humility and reverence—solely to the Exalted God. This implies that a human being must not direct any form of worship or devotion toward anyone other than God. The Holy Quran emphasizes this principle repeatedly. For instance, in Surah Luqman, condemning certain individuals, God Almighty states: "And when waves cover them like canopies [in the sea], they invoke God, sincere to Him in religion... [yet] when He delivers them to the land, there are [some] of them who are balanced [in faith]; and none rejects Our signs except every treacherous ingrate." [4] The rationale behind dedicating worship exclusively to God stems from a proper recognition of His status of Lordship (Rububiyyah) and Divinity (Uluhiyyah). God is the true Creator[5], Provider[6], Master[7], and Governor of the universe[8], and absolute perfection and intrinsic independence belong exclusively to Him[9]. Any form of shirk (polytheism/associating partners) in worship means disregarding this sublime status and substituting the created for the Creator, which counts as one of the greatest sins in Islam. The divine prophets made calling people to Tawhid 'Ibadi their primary mission. God Almighty states in Surah Nuh: "That you should worship God and fear Him and obey me..." [10] Throughout the history of religions, this call has constantly faced opposition from polytheists and idolaters, as they saw their interests lying in the continuation of shirk and idolatry[11]. Consequently, Tawhid 'Ibadi serves as the basis for the acceptance of all other human actions. If any act of worship is accompanied by shirk, it will not be accepted by God[12]. This principle shields humans from dependence on anything other than God and from resorting to illegitimate means, placing them safely under the shelter of absolute divine power. Conclusion: Tawhid 'Ibadi is the master key to entering the religion of Islam and the foundation of human bliss in this world and the Hereafter. This principle frees humanity from the shackles of every form of shirk and the worship of anything other than God, guiding them toward the sincere servitude of the Exalted Lord. Achieving a precise understanding of this concept and remaining practically committed to it is a universal duty for every Muslim. [1] . For instance: As-Saffat: 86; Al-An'am: 91; Maryam: 81; Al-Anbiya: 34; Ya-Sin: 74; Al-Hijr: 96; Qaf: 26; Al-Mu'minun: 117, etc. [2] . Manshoor-e Javid, Ayatollah Ja'far Subhani, vol. 13, p. 73. [3] . What mattered most to God—for the realization of which many messengers (each of whom was among the elite of human society) were sent—was fighting against disbelief and shirk and striving to establish Tawhid. Ma'rifat Journal, Imam Khomeini Educational and Research Institute, vol. 44, p. 5. [4] . Luqman: 32. «وَإِذَا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُقْتَصِدٌ ۚ وَمَا يَجْحَدُ بِآيَاتِنَا إِلَّا كُلُّ خَتَّارٍ كَفُورٍ». [5] . Ar-Ra'd: 16 «قُلِ اللَّهُ خالِقُ کلِّ شَیْ‌ءٍ وَ هُوَ الْواحِدُ الْقَهَّارُ». [6] . Ghafir: 13 « هُوَ الَّذِی یُرِیکُمْ ءَایَـتِهِ وَ یُنَزِّلُ لَکُم مِّنَ السَّمَاءِ رِزْقًا وَ مَا یَتَذَکَّرُ اِلاَّ مَن یُنِیبُ». [7] . Al-Baqarah: 107 « أَلَمْ تَعْلَمْ أَنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ». [8] . As-Sajdah: 5 «يُدَبِّرُ الْأَمْرَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِمَّا تَعُدُّونَ». [9] . Al-Talab wa al-Iradah, Imam Khomeini, Sayyid Ruhollah, p. 36: «ليس في دار التحقّق فاعل مستقلّ سوى اللَّه تعالى، و سائر الموجودات كما أنّها موجودات لا بالاستقلال بل روابط محضة و وجودها عين الفقر و التعلّق و محض الربط و الفاقة تكون في الصفات و الآثار و الأفعال كذلك». [10] . Nuh: 3 « أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ…» [11] . Tarikh-e Tahlili-e Islam, Muhammad Nasiri Razi, p. 88. [12] . Al-Kahf: 110 « فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا».

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. [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.

Does the Issue of Intercession by Allah’s Saints Contradict the Issue of Divine Monotheism? Answering this question requires a precise explanation of the relationship between “Monotheism in Creation and Lordship” and “Seeking Proximity through Divine Intermediaries.” It can be argued that the issue of the intercession of Allah’s saints not only does not contradict Monotheism, but is actually a manifestation of Divine Lordship Monotheism. To clarify this matter, it is necessary to address several points: 1. Distinction between “Shirk (Polytheism)” and “Seeking Proximity through Intermediaries” The essence of Shirk is regarding someone as an equal and peer to Allah in creation, ownership, lordship, and worship. However, if we say that Allah’s chosen servants (such as Prophets and Imams) possess the ability to heal, grant life, or intercede only by Allah’s permission and leave, we have not fallen into the realm of Shirk; rather, we have affirmed Monotheism. The Holy Quran explicitly states that Prophet Jesus (AS) healed the sick and raised the dead “BI-IZNI LLAAHI” (By Allah’s permission).[1] This condition, “BI-IZNI LLAAHI,” indicates that the ultimate effective power belongs to Allah alone, and righteous servants are channels of grace and instruments for the fulfillment of Divine Will. Therefore, if we ask the Prophet (SAW) and some of Allah’s righteous servants, such as the Imams (AS), for such matters in this manner, i.e., “by Allah’s permission,” it is not only not Shirk, but it is precisely Monotheism itself. This is because we have never considered them equal to Allah, partners with Allah, or independent in their effect; rather, we regard them as servants who submit to His command and are channels of His orders. [2] 2. Quranic Intercession: From Above, Not From Below The intercession defended in the Quran is one whose “authentic source” traces back to Allah’s permission. In other words, true intercession is intercession “from above” (permitted by Allah), not intercession “from below,” which is based on personal relationships, hypocrisy, or the pressure of associates on tyrannical kings. [3] Allah says in the Quran: “Who is he that can intercede with Him except by His permission”? [4] This verse shows that intercession is not an absolute and independent right, but a Divine trust that is realized only within the framework of Allah’s pleasure. Therefore, the denial of intercession by some groups (such as Wahhabism) stems from confusing Quranic intercession with pre-Islamic and human intercessions, not from the principle of intercession itself. 3. Intercession as “Ontological and Legislative Causality” One of the important principles of Monotheism is the acceptance of “causes and means” in the universe. Allah has created the world such that affairs are realized through intermediaries. In the ontological realm (Takwini): A plant grows with sunlight and rain, but this sunlight and rain are not the creators of the plant; rather, they are causes that Allah has chosen to utilize. In the legislative realm (Tashri’i): Forgiveness and the salvation of the human soul also require causes, including repentance, righteous deeds, and the intercession of Allah’s saints. Therefore, intercession is a type of “legislative causality” for salvation. Just as the effect of sunlight does not contradict Monotheism, the effect of the intercession of Allah’s saints is consistent with Monotheism, as both are realized by the permission and will of the Exalted Allah. [5] 4. Human Agency: Truly Effective but Not Independent The key to correctly understanding intercession is a proper understanding of “human agency.” Humans are agents, but their agency is not independent. The existence of humans, their nature, and their abilities are all “LA MIN NAFSIHI BAL MINALLAAHI” (Not from themselves, but from Allah). Therefore, when we say that a Prophet or Imam is effective, it means that Allah has granted them the identity of “being effective.” This agency is subordinate to Allah’s agency and never stands against Divine Will. [6] Imam Ali (AS), in response to a question regarding the independence of human power, said: The power and ability of humans is a trust from Allah; if He wishes to grant it, He grants it, and if He wishes to take it back, He takes it back. Humans are not the true owners of this power, but rather its executors and trustees. Thus, the intercession of Allah’s saints is a manifestation of this trustworthiness and obedience to the Divine command. [7] 5. Intercession as an Affirmation of Lordship and Divine Management Allah has granted the station of intercession to the Noble Prophet (SAW) and the Ahl al-Bayt (AS) based on His creative Will. Just as He granted the Noble Prophet (SAW) the station of Al-Maqam Al-Mahmud (The Praised Station), [8] they have authority in the station of intercession and can act regarding the intercession of individuals based on their Divine mission. However, since the Prophet (SAW) and the Ahl al-Bayt (AS), in their practical state, are subject to Allah’s legislative Will and follow it with complete free will, they will never intercede for anyone whom Allah is not pleased with; rather, their intercession is only for those whom Allah has accepted for intercession, as the Quran explicitly states. [9] Now it must be said that Allah manages the world based on “causes and intermediaries.” The intercession of the Prophet (SAW) and the Ahl al-Bayt (AS) is one of these Divine intermediaries. Based on the luminous words of Imam Sadiq (AS), the Divine tradition and method are that all affairs and phenomena flow according to their causes and means. In other words, for every affair, a cause is decreed; for every cause, an explanation is provided; for every explanation, a key is set; for every key, a sign and symbol are placed; and for every sign, a speaking door is established. Recognizing this “speaking door” means recognizing Allah, and denying it is equivalent to denying Allah. That “speaking door” and “speaking gate” are none other than the Noble Prophet (SAW) and we, the Ahl al-Bayt (AS). [10] On this basis, the station of intercession should be considered one of the Divine causes and intermediaries that the Exalted Allah has granted to the Prophet (SAW) and the Ahl al-Bayt (AS). Their intercession, although appearing as effective in the external world, has not an independent nature and is always realized with Allah’s permission and will. Therefore, seeking intercession from the Prophet (SAW) and the Ahl al-Bayt (AS) with such a belief – that they derive their source of effectiveness from Allah and their agency is subordinate to Divine agency – not only does not contradict pure Monotheism and the foundations of Sharia, but is precisely obedience to the Divine tradition in the system of causes and effects. This belief, while affirming their effective role based on Allah’s creative Will and the permissibility of seeking intercession from them based on legislative permission, explicitly denies their independent agency from Allah. Conclusion: In conclusion, it can be stated that the issue of the intercession of Allah’s saints does not contradict Monotheism, because: _ The intercession of Allah’s saints is conditional upon Allah’s permission. _ Their agency is not independent and is subordinate to Divine agency. _ Intercession is a type of legislative causality that Allah has established for the guidance of His servants. _ The denial of intercession stems from a mistaken interpretation of it as “Shirk,” whereas Quranic intercession is the highest manifestation of Monotheism in Allah’s Lordship and management. Thus, seeking intercession from the Prophet (SAW) and the Ahl al-Bayt (AS) is not contrary to Monotheism; rather, it is a sign of faith in Divine Wisdom and recognition of the high status of Allah’s worthy servants. [1] . Al-Imran: 49 «وَ أُبْرِئُ الْأَكْمَهَ وَ الْأَبْرَصَ وَ أُحْيِ الْمَوْتى‌ بِإِذْنِ اللَّهِ وَ أُنَبِّئُكُمْ بِما تَأْكُلُونَ وَ ما تَدَّخِرُونَ فِي بُيُوتِكُمْ» [2] . Wahhabiyat Bar Sar Dorahi (Wahhabism at a Crossroads), Makarim Shirazi, Naser, p: 89. [3] . Payame Quran, Makarim Shirazi, Naser, Vol: 6, p: 408. [4] . Al-Baqarah: 255 «مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ» [5] . Payame Quran, Makarim Shirazi, Naser, Vol: 6, p: 408. [6] . Taghrirat Falsafeh Imam Khomeini (Imam Khomeini’s Philosophy Lectures), Khomeini, Ruhollah, Vol 2, p 315. [7] . Bihar al-Anwar, Allamah al-Majlisi, Vol 5, p 75. [8] . Tafsir Jame Ayat Hoquqi (Comprehensive Exegesis of Legal Verses), Ghorbani Lahiji, Zain al-Abidin, Vol 1, p 315. [9] . Al-Anbiya: 28 «يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَىٰ» [10] . Bihar al-Anwar, Allamah al-Majlisi, Vol 2, p 90.