The Culture of Worship and the Danger of Polytheism

The precedence of “You alone” over “we worship” and “we seek help” emphasizes the exclusivity of worship and supplication to God. This structure not only negates general polytheism (we) and particular polytheism (I), but also elevates worship to the rank of monotheism. The use of the plural pronoun “we worship” instead of the singular “I worship” demonstrates the breadth and unity of worship, removing any trace of individuality.

The precedence of “You alone” in Surah Al-Fatiha confines worship exclusively to God and, by negating polytheism, paves the way toward achieving the station of monotheism.

The Culture of Worship and the Danger of Polytheism

Worship without a correct culture can lead to polytheism, self-centeredness, or ostentation, producing contrary results.

Key point: A correct culture of worship is a prerequisite for monotheistic worship and prevents polytheism and self-centeredness.

Incorrect worship is like washing a sensitive electrical device with a hose: instead of purity, it leads to damage. For instance, if a person worships with arrogance or ostentation, such worship not only fails to bring benefit but also leads to polytheism and self-centeredness. The culture of worship, meaning awareness of the correct manner of worship, is essential to prevent these harms.

The correct culture of worship is the key to maintaining purity in worship and prevents afflictions such as polytheism, ostentation, and self-centeredness.

Worship of Common People and the Elite

Worship of the common people, due to its simplicity and lack of intention of meaning, is free from polytheism and pride, whereas the worship of the elite, which involves the intention of closeness and presence, requires a correct culture.

Key point: Worship of the common people is safe from polytheism, but the elite require the culture of worship to prevent polytheism and pride.

The common people, with simple worship, fulfill their duty and, due to the lack of intention of meaning, remain safe from polytheism and pride. However, the elite, with the intention of closeness and presence, are exposed to the risk of polytheism and self-centeredness and must be acquainted with the culture of worship to ensure that their worship leads to monotheism.

The distinction between the worship of the common people and the elite emphasizes the necessity of monotheistic training for the elite, ensuring that their worship remains pure from polytheism and self-centeredness.

Negation of Action and Attaining the Station of Monotheism

Negating personal action in worship leads the seeker to the station of “You alone, You alone,” where everything is a divine manifestation and no act other than divine worship is perceived.

Key point: Negating personal action in worship guides the seeker toward monotheism and infallibility, where all actions are divine manifestations.

Negation of action means the seeker attributes no act to themselves and perceives all as divine manifestations. This station, manifested in “We worship You,” elevates worship to the pinnacle of monotheism and negates general and particular polytheism. It guides the seeker to infallibility and unity.

Negation of action in worship is the ultimate objective of Surah Al-Fatiha, leading the seeker to the station of monotheism and infallibility and purifying worship from any form of polytheism.

The Role of the Infallibles in Negating Faults

The infallibles, due to their immersion in the manifestations of monotheism, do not perceive the faults of others unless they intend to.

Key point: The infallibles, occupied with the manifestations of monotheism, are distant from paying attention to others’ faults, making presence in their company liberating.

The infallibles, immersed in monotheism, perceive nothing except God and divine manifestations. This feature makes being in their presence not only challenging but liberating, as others’ faults do not appear unless by divine will. The monotheistic station of the infallibles makes them guiding examples, showing the path of monotheism and liberation by negating faults.

The Necessity of Accounting in Worship

One must account for their worship to determine whether it lightens or burdens them. Incorrect worship can lead to polytheism and self-centeredness.

Key point: Accounting for worship is essential to prevent polytheism and self-centeredness and to correct flawed worship.

Incorrect worship is like pouring water over a fan or electrical device, causing harm instead of benefit. One must examine whether their worship purifies and lightens them or burdens and contaminates it with polytheism and ostentation. Obligatory acts are mandatory, but in voluntary acts, if worship leads to self-centeredness, it must be corrected or reduced.

Accounting for worship is key to maintaining purity and correcting potential harms, guiding one toward monotheistic worship.

The Concept of Absolute Worship and the Status of the Servant

Key point: Worship in the phrase “We worship You” is absolute and unconditional, with no intermediary, not even divine power or grace.

This absoluteness transforms worship into a pure existential status in which only the servant and their servitude manifest.

Worship in this phrase is presented absolutely, without any condition. Contrary to what may be imagined, this worship is not due to divine power (“we worship by God’s power”) or divine grace (“we worship by God’s grace”), but solely manifests the servant’s status in pure servitude. This absoluteness grants an existential breadth to worship where no manifestation of anything other than the servant, not even the Divine, is perceived. Absolute worship flows like a stream from the source of the servant’s existence, independent of any constraint or intermediary.

The Non-Manifestation of God in Absolute Worship

In “We worship You,” contrary to expectation, God does not explicitly appear in manifestation. This means that at this level, worship is solely the act of the servant, with no other agent involved, even divine power or grace. This feature transforms worship into a purely servile status in which only the servant and their servitude are manifest. Metaphorically, worship in this phrase is like a mirror reflecting only the image of the servant without any shadow of the other.

The Servile Status of Worship

Here, only the servant’s status and servitude are emphasized. Worship at this level is not the result of a divine command, not reliant on divine assistance, nor motivated by a particular incentive, but purely the enactment of servitude. This servile and pure status elevates worship to an existential and intrinsic level, where the servant, like a flower unfolding toward the sun, stands in servitude without any intermediary.

Absolute worship in “We worship You” represents a peak reached solely by the servant through their own existence. This worship, free from all conditions, demonstrates the servant’s status in an elevated rank. The non-manifestation of God in this worship does not imply His absence but the purity of the act of servitude, where the servant shines like a star in the sky of existence, solely by their own light.

Conceptual Distinction between Worship and Seeking Help

The phrase “We worship You and we seek help” presents two distinct concepts: worship and seeking help. Worship resides within pure servitude, whereas seeking help arises in the context of need and supplication. Worship here is active, continuous, and gradual, with no manifestation of seeking help. Seeking help, introduced in the second part of the phrase, is distinct and pertains to everyday needs but has no place in absolute worship.

Key point: Worship in “We worship You” is active and continuous, with no manifestation of seeking help, while seeking help in “we seek help” relates to the servant’s daily needs and does not belong within absolute worship.

The distinction between worship and seeking help is like two branches of a single tree growing in different directions. Worship is rooted in pure servitude, while seeking help extends toward the servant’s daily needs. This separation reveals the epistemic depth of “We worship You and we seek help” and demonstrates that worship is at a higher level than seeking help.

Levels and Classification of Worship

In the Qur’an, worship is classified into three types: voluntary, commanded, and ontological.

Voluntary Worship:

This type occurs within the realm of the servant’s free will and choice. For example, Surah Al-Kafirun states: “I do not worship what you worship.” In this verse, worship is within the domain of choice, and the servant, by their own selection, refrains from worshiping other than God.

Commanded Worship:

This type is performed based on divine command, such as “Worship God.” It is at a higher level than voluntary worship but still resides within the domain of obligation and command.

Ontological Worship:

This type, presented in Surah Maryam, verse 93, refers to the inherent servitude of all beings: “There is none in the heavens and the earth but will come to the Most Merciful as a servant.” This worship, flowing from the very essence of the servant, represents the highest rank and transcends will or command.

Ontological and Absolute Worship

Key point: Ontological worship, as presented in Surah Maryam, verse 93, is the inherent servitude of all beings, existing in a state of perfection and absoluteness. This worship is specific to the saints, whose entire existence becomes worship.

Ontological worship, as clarified in Surah Maryam, verse 93, is the intrinsic servitude of all beings directed toward God. This worship, expressed absolutely in “We worship You,” exists in the realm of perfection and is specific to the saints. At this level, all movements, actions, and even the servant’s breathing are acts of worship, as they exist in the ontological realm. This worship flows like a river toward the sea without obstacle or constraint.

Exclusivity of Ontological Worship

Verse 93 of Surah Maryam states that all beings come to God as servants, indicating that none reach God except in servitude. The following verse (94) states: “Indeed, He has enumerated them and counted them precisely.” This enumeration, emphasized with “indeed” and “has,” is not numerical but existential and qualitative, demonstrating the precision and comprehensiveness of ontological servitude.

Individuality in Ontological Worship

Verse 95 of Surah Maryam states: “And all of them will come to Him individually on the Day of Resurrection.” This individuality shows that each being independently, with its existential identity, stands in servitude. This feature transforms worship from a general, collective state to an individual and particular one.

The levels of worship, from voluntary and commanded to ontological, act like a ladder lifting the servant from the earthly plane to the heavens of existence. Ontological worship, in its perfect state, represents the inherent servitude of all beings, manifested absolutely in “We worship You.” This worship, specific to the saints, dedicates the entire being to worship without any condition or limitation.

The Letter Kaf of Address and the Challenge of Communication in “You Alone”

Key point: The Kaf of address in “We worship You” refers to an absolute, undetermined reality that is both personal and free of limitation. This address elevates worship to a level attainable only within divine guardianship.

The Kaf of address in “We worship You” is one of the most complex epistemic discussions in the Qur’an. This Kaf, meaning address, points to a reality that is both existentially personal and absolute. This distinctness, related to “He is God, the One” in Surah Al-Ikhlas, appears in Surah Al-Fatiha as an address and presence. Communication with this reality is like conversing with the sun, simultaneously present and infinite.

Communication in “We worship You,” due to its distinctness and presence, differs from the absent form (like “He is God” in Surah Al-Ikhlas). If the seeker reflects on this distinctness during prayer, confusion may arise because their mind is limited by particularities. This highlights the importance of the intention of recitation in worship. Addressing this reality is like attempting to see sunlight with ordinary eyes; without preparation, one may be misled or confused.

Recommendations of Religious Scholars Regarding the Intention of Recitation

Religious scholars recommend that in prayer, one should not intend a specific creation or particular address, as it may lead to deviation or invalidation of prayer. It is preferable for the servant to recite “We worship You” as a statement without intending a particular meaning. This guidance functions as a safeguard, preventing entry into the deep ocean of knowledge unprepared and directing one to the safe shore of simple, undetermined worship.

Unprepared epistemic pursuit may result in deviation or polytheism. Scholars, emphasizing the intention of recitation, prohibit entry into sacred knowledge without preparation. This is analogous to warning travelers against navigating a stormy sea without readiness. The servant must act cautiously, following scholarly guidance to avoid deviation.

The Kaf of address in “We worship You” is like a key opening the palace of knowledge, accessible only to those prepared to enter. This address points to an absolute, undetermined reality, elevating worship to a higher level achievable solely within divine guardianship. Scholars’ recommendation on the intention of recitation protects the servant from deviation on this path.

Epistemic Practice and Worship of the Saints

Key point: Absolute and ontological worship, specific to the saints, dedicates the entire existence of the servant to worship, allowing no calculation or limitation. This state is attainable only within divine guardianship.

Absolute and ontological worship, as presented in “We worship You,” is specific to the saints.