Seadet-i Ebediyye - Endless Bliss Sixth Fascicle

enefit or harm to all does not come from him, then why should he
be needed, and why should he be worthy of being worshipped?
Supposing another person is capable of being of benefit or causing
harm to something without his permission or knowledge, in that
case also he will be a being not needed, and he will not be worthy
of being worshipped. There has to be only one Being who is the
sole possessor of all attributes of perfection, only one, without a
partner, and who is the only One Being who is worthy of being
worshipped. And that one Being is Allâhu ta’âlâ.
Question: Granted that there cannot be a second ma’bûd
different in the respects cited, can’t there be another ma’bûd
possessed of other attributes that we do not know? Thus that other
being will not be imperfect, either?
Answer: Those supposed attributes of his that we do not know
will have to be either attributes of perfection or those of
imperfection, in either of which cases a contrary-to-fact situation
will exist, and that other supposed being will have to be imperfect.
There is another point of view from which we would like to explain
that no one other than Allâhu ta’âlâ is worthy of being
worshipped: Since Allâhu ta’âlâ is capable of meeting the needs of
all beings so that they survive and all sorts of benefit and harm to
everything come from Him, the other ma’bûd will have to stay
aside, unemployed. Nothing will need that other ma’bûd. Then,
why should he have any right to be worshipped? In other words,
why should it be necessary to humiliate and debase oneself before
him? Unbelievers worship and entreat beings other than Allâhu
ta’âlâ and expect them to give them their needs. They worship
idols and icons that they themselves make. They say that those
things will intercede for them and help them in the Hereafter.
They are so wrong. How do they know that those things will
intercede for them? How anomalous and ultimately suicidal a
policy it is to attribute a partner to Allâhu ta’âlâ in one’s acts of
worship, especially when one’s mere incentive is personal surmise
or misguidance on someone else’s part. Worship is not something
so simple or so unimportant as to be squandered by idolizing a
dead person, a rock-hewn statue, or an icon. One simply does not
attach the right of being worshipped on a weakling that is even
more helpless than oneself. The right of being worshipped cannot
sustain absence of ulûhiyyat. Worship will be offered only to a
being possessed of the Attributes of Ulûhiyyat. A being that does
not have these attributes does not have the right to be worshipped.
And the primary condition for ulûhiyyat is being wâjib-ul-wujûd.
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