TAWHID 'IBADI (MONOTHEISM IN WORSHIP)

[Taqavi]

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.

 

 

 

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[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».