Author: Abu Ayesha
Shinto Religion (Part 21)
The Status of Monotheism (Tawhid) in Islam
Monotheism (Tawhid) is one of the most fundamental, essential, and central principles of Islamic belief. Without accepting this principle, a person cannot enter the fold of Islam nor join this divinely revealed religion. It is for this very principle that God sent thousands of prophets, each of whom called their people to the oneness of Allah the Exalted.
When the Prophet Muhammad (PBUH) was appointed as a messenger, he assumed this great and weighty responsibility. His mission was to transform the highly polytheistic and idol-worshipping society of Makkah and invite its people to the oneness of Allah the Exalted. For this reason, both the Noble Qur’an and the Hadiths of the Prophet (PBUH) place special emphasis on the principle of Tawhid.
The term Tawhid is a verbal noun derived from the form taf‘il of the root و ح د. Linguistically, it means “to consider something as one and unique.” In Islamic theology, Tawhid refers to: “Belief in the oneness of Allah (SWT) in His Lordship, His Divinity, and His Names and Attributes.”
Below are several Qur’anic verses that highlight the significance of Tawhid: “وإلهکم إله واحد لا إله إلا هو الرحمن الرحیم” Translation: “And your God is only Allah. There is no deity except Him—the Most Compassionate, the Most Merciful.”
“شهد الله أنه لا إله إلا هو والملائکة وأولو العلم قائما بالقسط لا إله إلا هو العزیز الحکیم” Translation: “Allah witnesses that there is no deity except Him, as do the angels and those endowed with knowledge—He is upholding justice. There is no deity except Him, the Almighty, the All-Wise.”
Tawhid is not only a foundational belief in Islam but a principle that existed in every divine law revealed by Allah the Exalted. All prophets (PBUH) invited their nations to this central belief. Thus, any religious system in which the principle of monotheism is not an essential foundation holds no true value or legitimacy.
Research shows that in the Shinto tradition, not only is monotheism absent, but different groups and even individual families have their own kami, whom they worship, offer sacrifice to, and seek help from—despite these kami being incapable of fulfilling their needs.
To illustrate that all previous prophets called to the oneness of Allah, consider the following verses: Prophet Nuh (A.S.) “ولقد أرسلنا نوحا إلی قومه فقال یا قوم اعبدوا الله مالکم من إله غیره” Translation: “We certainly sent Nuh to his people, and he said: ‘O my people, worship Allah; you have no deity other than Him.’” [Surah Al-A‘raf, 7:59] Prophet Hud (A.S.) “وإلی عاد أخاهم هودا قال یا قوم اعبدوا الله مالکم من إله غیره أفلا تتقون” Translation: “And to the people of ‘Aad, we sent their brother Hud, who said: ‘O my people, worship Allah; you have no deity other than Him. Will you not then be mindful?’” [Surah Al-A‘raf, 7:65] Prophet Salih (A.S.) “إلی ثمود أخاهم صالحا قال یا قوم اعبدوا الله ما لکم من إله غیره” Translation: “And to the people of Thamud, we sent their brother Salih, who said: ‘O my people, worship Allah; you have no deity other than Him.’” Prophet Shoaib (A.S.) “وإلی مدین أخاهم شعیبا قال یا قوم اعبدوا الله ما لکم من إله غیره” Translation: “And to the people of Midian, we sent their brother Shoaib, who said: ‘O my people, worship Allah; you have no deity other than Him.’”
Tawhid was not only the first responsibility of the prophets but also the first duty of all callers to Islam. When the Prophet (PBUH) sent Mu‘adh ibn Jabal (PBUH) to Yemen, he instructed him: “إنك تقدم علی قوم من أهل الکتاب فلیکن أول ما تدعوهم إلی أن یوحدوا الله” Translation: “You are going to a people from the People of the Book, so let the first thing you call them to be the oneness of Allah.”
In another Hadith, he said: “أمرت أن أقاتل الناس حتی یشهدوا أن لا إله إلا الله، وأن محمدا رسول الله” Translation: “I have been commanded to fight the people until they testify that there is no deity except Allah and that Muhammad is the Messenger of Allah.”
Rational Reflection on Tawhid
From a purely rational and logical perspective, there cannot be more than one deity in the universe. Only one Being is worthy of worship and servitude. Various intellectual paths have been used by scholars to demonstrate Tawhid. Two of them are summarized below:
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The Argument from Human Nature (Fitrah)
The first path is human nature. Awareness of a Creator and the inclination toward worship are innate in every human being, much like default settings in a computer’s BIOS, programmed by its manufacturer. History shows that humans naturally turn to a higher power in times of hardship, seeking help from an entity capable of rescuing them from distress. That entity is none other than the Creator of the universe.
Can the Shinto kami—spirits, ancestors, objects, and natural forces—provide such help? Can they fulfill needs or protect their worshippers? The answer is clearly no.
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The Argument from Order (Burhan al-Nizam)
If, hypothetically, there were two or more gods—each with independent will—the universe would fall into chaos due to conflicting decisions and commands. One might decree sunrise from the east, another from the west; one could order rain, another clear skies.
Allah the Exalted refutes the possibility of multiple gods: “لو کان فيهما آلهة إلا الله لفسدتا فسبحان الله رب العرش عما يصفون” Translation: “Had there been in the heavens and the earth gods other than Allah, both would have been ruined. Glorified is Allah, Lord of the Throne, above what they ascribe.”
Tawhid and the Shinto Religion
Now, let us examine how this essential pillar is perceived in Shinto. In a system where the number of deities and kami reaches into the millions—where natural forces, spirits, ancestors, mountains, and even the sun are worshipped—what is the place of the true God?
A religion remains everlasting only when it is connected to the Lord of all lords—Allah, the Creator of humankind and jinn, the Sovereign of the universe. No created being can rival the Creator, nor can it bring about even the smallest change in the cosmos without His permission.
Continues…
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References
- Surah Al-Baqarah, Verse 163.
- Surah Aal-Imran, Verse 18.
- Surah Al-A‘raf, Verse 59.
- Surah Al-A‘raf, Verse 65.
- Surah Al-A‘raf, Verse 73.
- Surah Al-A‘raf, Verse 85.
- Sahih al-Bukhari, Book of Tawhid, Hadith 7367.
- Agreed upon (Bukhari & Muslim).
- “Examination of the Principle of Tawhid,” Setad-e Eqāmeh Namaz Website.
- Ibid.
- Surah Al-Anbiya, Verse 22.
