Islam encompasses multiple levels, and between the initial acceptance of Islam and its ultimate fulfillment, there are numerous stages. A pure believer is one who has reached the highest degree of Islam. It is essential to understand that each degree of Islam has a corresponding degree of disbelief, polytheism, and hypocrisy. Consequently, if a person attains one level of Islam but has yet to reach higher levels, they may unwittingly harbor forms of disbelief, polytheism, or hypocrisy. In any area where there is no illumination from submission to God and monotheism, darkness and falsehood arise from polytheism, as polytheism is essentially the absence of complete Islam.
For instance, a person who neglects the pilgrimage (Hajj) is warned of a form of practical disbelief: “Pilgrimage to the House is a duty owed to God by people who are able to undertake it. Those who reject this [should know that] God has no need of anyone” (Quran 3:97). Similarly, rejecting the authority of a qualified jurist (faqīh), or the deputy of the Imam and guardian of the Muslim community, is considered a form of practical disbelief and apostasy—though not doctrinal disbelief. As narrated, “When he rules with our ruling and it is not accepted from him… it is rejection of us, and rejection of us is rejection of God.” This illustrates that one may possess some aspects of disbelief and polytheism even while being a Muslim.
This insight helps explain why most believers exhibit some form of polytheism: “And most of them do not believe in God except while associating others with Him” (Quran 12:106). Many people’s faith is not purely monotheistic, as they often perceive other people or things as having a degree of influence alongside God, saying things like “First God, then such-and-such person or thing.” However, God is both the First and the Last (Quran 57:3); He has no second, third, or fourth.
Imam al-Ṣādiq (a.s.) clarified this when asked how believers could also be polytheists. He explained that saying, “If it weren’t for so-and-so, I would have perished or been harmed,” ascribes a partner to God, as if that person or thing has independent power to provide or protect. When asked if it would be acceptable to instead say, “If God Almighty had not bestowed His favor upon me through so-and-so, I would have perished,” the Imam confirmed this expression is correct, as it acknowledges God as the true source of help, with others merely serving as His means.
A true monotheist follows the example of Prophet Abraham (a.s.), who said: “And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me” (Quran 26:79-80). Abraham did not say, “If there were no water or cupbearer, I would die.” Instead, he attributed his sustenance and healing directly to God, recognizing food, water, and medicine merely as channels of divine mercy.
For the monotheist, all blessings are seen as originating from God: “Whatever blessing you have is from God” (Quran 16:53). Therefore, in prayer and in life, the monotheist does not rely on people, wealth, strength, work, status, or reputation but solely on God.
Refeence: Tafsir al-Tasnim (under verse 2:135)
