Library Islam Philosophy of Islam chapter 06 - Monotheism of the Qur’an Unity in Regards to Worship
Unity in Regards to Worship
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Unity in Regards to Worship
As we have said earlier, the Unity of worship is the first and foremost thing that is emphasized by the Qur'an in regard to monotheism. The Qur'an considers it to be the logical result of the Unity of Allah in respect of `creation and command'. We know that it is Allah alone who has created this world and it is He alone who manages it. None else has any independent role in this respect. Others only perform the specific duties allotted to them by their Creator. All the sources of power in the world such as the sun, the moon, the stars, the clouds, the wind, the thunderstorms, the lightning, the water, the earth, the jinn, the angels etc. are all subservient to Him and execute His commands. When we know all this, there is no meaning of worshipping any of these mere functionaries or prostrating ourselves before their statues and images. The Qur'an says: "O Mankind, worship your Lord, who has created you and those who lived before you, so that you may become pious. It is your Lord who has made the earth a bed for you and the sky a canopy, and sends down water from the sky to produce fruits for your provisions. So do not set up anything equal to Allah knowingly". (Surah al‑Baqarah, 2:21,‑ 22).
"Some people regard the jinn as Allah's partners, although He Himself created them, and in their ignorance impute to him sons and daughters. Glory be to Him! He is far above what they allege. He is the Originator of the heavens and the earth. How can He have a child when He has no wife, and He Himself bas created everything. Such is Allah, your Lord. There is no god but He, the creator of all things. Therefore worship Him. He takes care of all things ". (Surah al‑An'am, 6:101 ‑ 103).
"Among His signs are the night and the day, and the sun and the moon. Adore not the sun nor the moon; but adore Allah who has created them ". (Surah Fussilat, 41: 37).
"Yet there are some people who take for themselves objects of worship besides Allah, loving them as Allah should be loved; but those who believe, love Allah more ardently". (Surah al‑Baqarah, 2:165).
If worship and submission is by way of seeking assistance it is Allah's exclusive right as it is He alone who can meet the needs of the creatures.
"Say: shall we call instead of Allah, that which can neither benefit nor harm us". (Surah al An'am, 6:71).
Furthermore, if the worship and submission of an imperfect being is due to its being attracted irresistably towards the glory and majesty of a perfect being even then it is Allah's exclusive right, because it is only He who deserves such love and devotion.
Unity in regard to submission and obedience
From the Qur'anic view‑point obedience is of two kinds:
(1) Obedience accompanied by total submission and unconditional surrender to what a man is told to do,
According to the Qur'anic conception of the Unity, this kind of submission which is in fact `servitude' is due to Allah alone, and none else deserves it.
(2) Obedience to those who exercise rightful control on us, because either our own interests or public interests or human instinct make it obligatory for us to obey them. Such is the case of the obedience to the Prophet, the Imam and those who genuinely represent him during the period of his occultation. [2] The same applies to the obedience of the parents etc.
This kind of obedience is conditional. It is obligatory provided those who hold the position of issuing injunctions do not transgress the limits of law and equity. One is required to evaluate from this angle every instruction he receives from them and should refrain from acting upon them if they are opposed to law and justice. He must not obey an instruction which is contrary to the Divine law, for no creation is to be obeyed in contravention of the command of the Creator. Of course in the case of the Holy Prophet and the Imams, their infallibility is enough to vouchsafe this aspect, for they cannot be suspected to say anything contrary to the command of Allah.
Thus this kind of obedience is not absolute, and does not involve blind and unconditional submission.
