Theological Instructions

LESSON SEVENTEEN: THE MEANING OF THE ONENESS OF THE GOD

Introduction

The word monotheism from the lexical point of view means ‘oneness or unity ’, but in philosophy, scholastic theology, ethics (akhlāq), and mysticism it has been applied with various different meanings. However it gives the same basic meaning in all of these sciences, but when viewed from different aspects it can be regarded differently, such as ‘the different forms of oneness’ or ‘the different levels oneness’. The investigation of these offshoots cannot be comprised in these writings.

Therefore from this angle it is sufficient enough that we bring the most significant and befitting arguments for our explanation:

The negation of plurality

The initial and distinguished meaning of monotheism is that very believing in the unity of God and negation of plurality and multiplicity outside its essence. This belief is in complete opposition to polytheism, and the belief in two or more gods who are independent and apart in their existence from each other.

The negation of composition

he second terminological meaning of monotheism is to believe in oneness, and to believe that the essence is self-evident and not composed of actual or potential parts.

This meaning is usually interpreted as the negative attributes (al-sifāt al-salbiyyah) (mentioned in lesson ten), because our mind is more familiar with compositional concepts as compared to the concept of self-evidence.

a. The negation of attributes as additional to the essence

The third meaning of monotheism is to believe in the unity of the attributes of essence with the essence of God Himself, and the negation of considering the attributes as being additional to the essence. This is known as the unity of Divine attributes (tawhīd al-sifāti). Furthermore this Divine unity of attributes in the traditional texts is known as the negation of attributes, which is in opposition to those Ashirites (ashā’irah) who have regarded the Divine attributes as additional to the Divine essence, and believed in the Eight Ancients (qudama al-thamāniyah).

The proof for the unity of Divine attributes is that, if all of the Divine attributes have separate referents or affirmations then they can be solely imagined through a few possibilities:

It would be either that the referents or affirmations would be assumed to be within the Divine essence, which necessitates the Divine essence being compound, and this we have already proved as being impossible.

Or that the referents are imagined to be outside the Divine essence, and are regarded as possible existents. However if they were assumed as being necessary existents then it would bring about plurality in the essence and polytheism, which cannot be considered by any Muslim. However if they are assumed as being possible existents then it means that the Divine

essence, which is deficient of those attributes, has created them and has then later been given them. For example the essence even after lacking ‘life’ creates an existent by the name of life and through this creation the essence comes to life, the same is the case for knowledge and power.

It is impossible for the cause that bestows existence to be deficient of the perfections of creation. More significantly the provision of its creation and the cause that bestows existence retains life, knowledge and power, and is also attributed with the different attributes of perfection!

By the nullification of these assumptions it becomes clear that the Divine attributes do not have distinctive referents and are not separated from the Divine essence. On the other hand they are single self-evident concepts abstracted from the Divine almighty essence.

b. The unity of Divine actions

The fourth terminology used for monotheism, which in the parlance of philosophy and scholastic theology is known as the unity of Divine actions, is that God the Almighty is self- sufficient in His works, He does not need anybody or anything and no existent can aid Him.

This subject is proven with the understanding of the peculiarities of the cause that bestows existence, which is self-existing when compared to its effects, because the effect of this particular cause with all its existence is dependent upon this cause. This is known in philosophical terminology as the manifestation of need and dependence (‘ayn al-rabt wa-l-ta’alluq) to the cause and the effect does not have any independence of its own.

In other words:

Everything that is actualised is because of Him and is obedient to the realm of power, sovereignty, and true and original mastership. The power and mastership of others is in line with Divine power and an offshoot of it. The ownership of a slave’s (‘abd) possessions is perpendicular to the ownership of his master. Hence how can it be possible that God the Supreme requires aid from someone who with all its existence is dependent upon Him.

c. Independent effectuality

The fifth meaning of monotheism is independent effectuality. This means that the Divine creation is not independent from God and the influences that are made by them (the creation) are with the permission of God and under the strength that has been provided by God the Supreme. The only existent that can influence independently - without the aid of any other creation - and in all time and space is the Divine essence of God. The actions and influences of others are vertical to the influences and actions of Him and are at the dispersal of God the Supreme.

On this base, the Noble Qur’an associates the actions in nature and in the corporeal world (like the ownership of humans and jinn) to God. For instance a tree giving fruit, or the falling of rain and emergence of a plant from a seed are all related to God. The Qur’an continuously emphasises that humans must focus upon and realise that these actions in the natural and corporeal world are parallel with the actions God.

In order to bring our mind towards the realisation of this reality we have brought the following relative example:

If a supervisor of a firm orders his workers to undertake a project, and the project reaches success, the credit will go to the supervisor, even though the instrumentality of the project was in the hands of the workers. The supervisor is referred to as the intelligent and effective agent, due to accomplishment of the project.

The original action is also comprised of consequent levels, and from this aspect Divine Will establishes the existence of every agent. From another view they are like mental forms, which are established by the one who imagines. From this point of view the influences of every agent and of the one who influences on a higher level is dependent upon the Divine original will and permission of God:

“[This is] as Allah has wished! There is no power except by Allah!” (al-Kahf:39).

d. The two important results achieved

The result of the unity of Divine action is that nothing other than God deserves worship, because as we have indicated before, a being does not deserve to be worshipped by just being a creator or a lord. In other words Divinity (ulūhiyyah) is the necessary condition of lordship and creatorship.

From another angle, the result of monotheism in the latter meaning is that the entirety of human reliance must be upon God, and in all of works He must be trusted and solely from Him help must be requested. Man’s fear and hope ought to be from Him, and when the sources for the completion of needs are out of reach, one must not despair, because God is capable of furnishing all needs from His distinctive and hidden source.

Living under such monotheistic circumstances results in mankind enjoying a special Divine authority (wilāyah) and having a unique and tranquil soul:

“Look! The friends of Allah will indeed have no fear nor will they grieve” (Yūnus:62). These two results have already been placed in the verse that a Muslim recites at-least ten times a day:

“You [alone] do we worship, and You [alone] do we turn for help” (al-Fātiha:62).

e. The resolution of a doubt

It is possible that one may question, that if the necessity of perfect monotheism is that humans seek help exclusively from God, they should not then seek intercession from the saints of God.

The answer to this is that if by seeking intercession from the friends of God in the meaning that they are independent and without the permission of God, acts or fulfills the need of the seeker; this type of intercession is not harmonious with monotheism.

However if it is the case that they are the means through which the bounties and mercies of God can be reached, and then there is no contradiction in it. On the other hand these intercessions are considered as the illustrations of monotheism in worship, and obedience, because it has been originated from His command.

Nevertheless, someone may question as to why has God regulated these types of intercession? And as to why God has ordained humans to seek intercession from His saints? The answer to these questions would be that the command of God is with wisdom and the wisdom behind these ordinances can be categorised in the following way:

For the recognition and understanding of the great station of servanthood, motivation for others in the performance of worship and obedience, which are the means of reaching this station.

In order to prevent those who become arrogant from their worship and consider themselves as having a position and station in the realm of perfection.

This trait had been found to be in those who have departed from the Divine authority of the Prophet’s household (a) (ahlul-bayt).

Questions:

1- Give the terminological and lexical meaning of monotheism.

2- What is the proof for the unity of divine attributes?

3- How can one establish the unity of divine actions?

4- Explain the meaning of monotheism through independent effectuality.

5- What are the two most significant results?

6- Is seeking intercession from the saints of God considered as contradictory to monotheism? Why?

7- What is the wisdom behind God’s decree for seeking intercession?