Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926

Monotheism in the Nature of Prayer in the Abrahamic Religions

Qasem Kakaei1 Mahdi Mo’meni2

Abstract

Prayer is one of the most fundamental and most important characteristic of religions, especially the monotheistic religions that contain a large part of the literature of all faiths. The nature of prayer in prayer in monotheistic religions has two major directions: God-man. God is located in the main direction of this nature as the faith in Him forms the prayer. It is belief in His oneness (tawhid) and belief in the fact that He is the only listener to every prayer. The belief in God’s tawhid in pious prayer will mean when man knows that the the beginning of every prayer is the spirit of monotheism. In other words, it is the establishment of a unique God, His servitude, and denying servitude of other than God or numerous gods. As a common point in monotheistic religions, this principle has formed a very close literature in available liturgical texts. A study on available liturgical texts can lead us to uncover the position of tawhid in the nature of pious prayers.

Keywords: tawhid, Abrahamic religions, nature of prayer, prayer management.

1 Phd. Professor at Shiraz University. [email protected] 2 Phd Student, Islamic Sufism and Mysticism, Qom University of Religions and Denominations. [email protected]

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1. Introduction Religion means believing in something sacred (Tofighi, 2010, p. 13). Some believe that relgion is faith in spiritual existence or creatures and one or more superhuman forces. John Hick believes that it is not possible to find a single essence and unit nature covering all religions in the defining religion. Therefore, Islam, Buddha, and so on are called religion due to their family resemblances. Nevertheless, many scholars disagree with this idea and argue that religion is in general a system of doctrines and beliefs that can be categorized in different perspectives. On classification in this regard is the division into non-monotheistic religions (Shinto, Hinduism and Buddhism) and monotheistic religions (Judaism, Christianity and Islam) (Tofighi, p. 16 and 17). On this basis, the three monotheistic religions, Judaism, Christianity, and Islam, are the main religions of the world today. This study emphasizes on the monotheistic aspect of these religions and examines the position of tawhid (monotheism) in the nature of prayer in these religions. Prayer is one of the most fundamental and most important characteristic of religions, especially the monotheistic religions. (Brümmer, 2013, p. 1; Editor’s Introduction). One can say that prayer is the soul of religion, and without it, religion would be a cool, dry and lifeless body. Thus, a large part of the literature of all faiths is prayer. Man is living in the land of the events and changes. No man could far himself away from painful events both in present and future. Then, loss or accidents have plagued human beings; or it is expected that an event bring some damages to him. Prayer meets this purpose and every body has the ability to pray; thus, he must pray (Ibn Fahad Heli, 1407 hijri, p. 15). On the other hand, the spirit of prayer, or the spirit of the spirit of prophets’ invitation is prayer and connection to God.3 For the beginning of each pious prayer, one must suppose that there is an external reality outside that is superior and premiere to all aspects. In this regard, Friedrich Heiler counts the presuppositions for formation of a prayer as he argue that the main presuppositions of a simple prayer are faith in anthropomorphic features of God, [faith in] His real presence, [faith in] His changeable will, and [faith in] close and personal relationship with Him (Heiler, 2013, P. 155, 207 & 208).There is an indication of an essence beyond man, called God, in all presuppositions mentioned by Heiler. Hence, one can claim that the belief in God and perception of His presence are essential presuppositions in every prayer; they construct the principal pillars of every prayer. In other words, in addition to two pillars of man and his needs, there is another factor called God as the third pillar, which is common among the followers of Abrahamic religions and it is more prominent that other pillars. The third pillar, or God, can be studied in two general aspects. Frist, belief in the oneness of God in Abrahamic religions, which is called tawhid (monotheism) in this research and common literature. Second, attributes and qualities defined for God as the basic pillar in the nature of prayer; the prayer to God is met by taking into account these attributes and features. That is to say, God must have some attributes and features to enable human beings to connect to Him and ask Him about his needs. The attributes are divided in two groups of anthropomorphic and non- anthropomorphic attributes. Characteristics such a being available, listener, knowledgable, and powerful, which requires an independent research.

َ 3 ,meaning prayer is the core of servitude); Deilami) ”عَنِ ِالنَّب يِ ِصِأَّن هِِقَاَلِِالُّدعَا ءِِ مخُِِّاْلع بَاَدة“ 1412 Hijri, Vol. 1, p. 148.

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2. Monotheistic Religions Some persons, like Will Durant, have defined religion as the Latin word “Relegere” meaning attention, grace, categorization, and care; others like, Winston King, have defined it as a derivation of “Religar” meaning “to join together” (Rabbani Golpayegani, p. 12). The term ‘religion’ has also been defined as habit, sense, mood, politics, idea, sentence, obedience, and punishment (Jamil Saliba, 1987, p. 354). Non-Monotheistic On classification divides religions into non-monotheistic religions and monotheistic religions. Monotheistic religions believe in monotheism, prophethood, and the resurrection. On the contrary, non-monotheistic religions reject these three doctrines. In this way, they speak of sharing instead of monotheism, wisdom instead of prophethood, and reincarnation instead of the resurrection (Tofighi, 2004: pp. 67,112). Defining monotheistic religions, Ibn Meisam Bahrani argues that religion literally means obedience and in religious terms is a sharia issued by the prophets. Following the sharia is a specific obedience. Therefore, the mere obedience has been used by the Legislator as an instance of sharia; due to the frequency of use, it [sharia] has been realized as its instances. When the term religion is used, this concept is conveyed (Ibn Meisam Bahrani, 1417 Hijri, pp. 264-265). Consequently, the term ‘monotheistic religions’ refers to spiritual religions stipulating some principles and rules from God by His prophets. According to Holy Quran and Islamic traditions, five celestial sharias have been sent to human beings by prophets during the course of history; they are sharia of Noah, Abraham's sharia, the sharia of Moses, the sharia of Jesus, and the sharia of the Holy Prophet, which is the last celestial religion (Rabbani Golpayegani, p. 13). There is no trace of the first two sharias independently. Only Judaism, Christianity, and Islam have been remained as monotheistic religions.

3. Monotheism or Unity The basic principle of the Abrahamic religions is the belief in monotheism. Monotheism (tawhid) is the most fundamental article of faith in Abrahamic religions. .”و-ح-د“ In Arabic, the word tawhid is equivalent for monotheism. It is derived from the root Literally, tawhid means unifying and consider as one. When the word is used for Almighty God, it conveys the confession and faith in the existence and oneness of God. Jorjani defined tawhid as, “tawhid means literally the judgment and knowledge to consider something one. For the seekers, it is abstraction of God’s nature from what enters in the minds of all” (Jorjani, 1991, p. 31). Therefore, arguing about oneness of God refers to the fact that His nature is unique; it does not accept decomposition, diversity, and division. He is single and a second party cannot be imagined for Him. Hence, it signifies two meanings: First, the expression that “God is one” while change and plurality is not relevant to His nature. His existence is not composed of different parts; but God is single and comprehensive. Second, the expression that God has no partner” to help Him in the Creation of world and its rules. This definition recognizes God’s divinity, confession to his unity, and negating any partners to Him. Monotheism in this regard explains the attribute that god is perfect so that no other partner is contributed in His perfection. He is one in the Creation and administration of the world; there is no effective cause beyond Him in the world (Jamil Saliba, p. 264). This definition of monotheism regardless of its details is the basic principle in Abrahamic religions. As monotheism is the most basic doctrine in Abrahamic religions, it is true to argue

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that the final cause for the mission of the prophets is expressing tawhid and perfection of man on its basis. It decides to foster a monotheist man in nature, attributes, and practices; one who sees nothing, but God (Sabzevari, 2004, p. 192). This type of education is manifested in the formation of prayers.

4. Unity of God in Judaism Based on what we have available now from Judaism, it is possible to state that Judaism is a monotheist, spiritual relion with moral doctrines; its symbol is Torah. The basic principles of the Jewish teachings can be seen in the ten orders known as the "Ten Commandments" known. The belief in the unity of God is one of the most basic doctrines in these commandments, which has been sent to Moses in Mount Sinai. They are “1. You shall have no other gods before Me. 2. You shall not make idols. 3. You shall not take the name of the LORD your God in vain. 4. Remember the Sabbath day, to keep it holy. 5. Honor your father and your mother. 6. You shall not murder. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbor. 10. You shall not covet.” (Exodus 1:20 onwards; Deuteronomy 6:5 onwards). In addition to Ten Commandments, Jewish scholars had taken 613 doctrinal, moral, and juridical principles from Torah that contains 365 prohibition and 248 orders; the center of all these principles is monotheism (Küng, Hans, 2005, p. 27). Moreover, 13 basic principles have taken from Torah. They are counted by Moshe ben Maimon in The Guide for the Perplexed as The Thirteen Principles of Jewish faith. The primary principle is dedicated to monotheism and attitude to God. 1. God alone is the Creator of everything 2. God has absolute and unparalleled unity. 3. God is incorporeal–without a body. 4. God is first and last 5. We are to pray to Go Alone 6. God knows all things. Based on these principles, Judaism and its followers know only God worshipful. Robert Goldenberg says that the Jewish Bible is one of one of the primary sources talking about monotheism and stood against multi-theism in its own age (Goldenberg, 2007, P. 26). Shema Yisrael), which is read in Jewish daily prayers, is the most ,שמע ישראל) The verse famous verse of Torah witnessing the unity of God: “Hear, O Israel: the LORD is our God, the LORD is One. And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy.” (Deuteronomy, 6:4) There are many expressions about the unity of God and many suggestions for monotheism in Torah. This sentence has repeated many times in Leviticus, “I am Jehovah, your God.” Jehovah was Moses’ unique God. Other explicit expressions conveying the unity of God in Torah and the Old Testament scrolls are as following: - You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God…. (Exodus 20: 3 5; Deuteronomy, 5: 8-10)

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- You were shown these things so that you might know that the Lord is God; besides him there is no other. (Deuteronomy, 4: 35, & 4:39) - Fear the Lord your God, serve him only and take your oaths in his name. Do not follow other gods, the gods of the people around you; for the Lord your God, who is among you, is a jealous God and his anger will burn against you, and he will destroy you from the face of the land. (Deuteronomy, 6:13-15) - Understand that I alone am God. There is no other God--there never has been, and there never will be. (Isaiah 43:10) - I am the LORD, and there is none else, there is no God beside me. (Isaiah 45: 5) - Turn to me and be saved, all you ends of the earth; for I am God, and there is no other. (Isaiah 45:22). According to these verses, it is reasonable to state that the concept of monotheism has been protected from distortion. This monotheism dates back to the first God’s first conversation to Moses. Here, God orders Moses to travel to Egypt and free the Hebrews from Pharaoh’s oppression. Moses asks God about what to answer if they questioned him about his God. God answers: I AM WHO I AM. This is what you are to say to the Israelites: 'I AM has sent me to you.'" God also said to Moses, "Say to the Israelites, 'The LORD, the God of your fathers--the God of Abraham, the God of Isaac and the God of Jacob--has sent me to you.' "This is my name forever, the name you shall call me from generation to generation. (Exodus 3:14-15) Therefore, the definition of God’s name is done by capital letters, as “I AM WHO I یَِـِهـ ِـِوَِـِ“ AM”, in Hebrew, the name Jehovah is spelled by separate letters as meaning Jehovah.4 Jalaladin Ashtiani has mentioned various definitions presented by ”ه Some of them are as .”اهیه ِـ ِاشر ِـ ِاهیه“ different people for the sentence following: that means He causes the ”ی.هـ.وِـِاَشرِـِییـِ.هو“  It had been in fact existence of all beings. In other words, Jehovah is the creator of all phenomena.  The sentence means I am the one who was, is and will be.  A Hebrew speaker repeats a subject twice for emphasis. It has been repeated means I ”ا هیه“ .is included middle the sentence ”اَش ر“ twice while the word am there or I am. .means He creates and he brings about ”ییـ.ه.و“ , In Hebrew  It can be defined in these words: You are the one understood by yourself and other creatures cannot recognize you.  I am the actor, doer, and creator; I am revealed in existence. In other words, the sentence introduces and existence who is affecting and operating (Ashtiani, 1983, pp. 204-205). Consequently, Jewish scholars have different interpretations of these words that form the base of their monotheism in Judaism and the implication of the name of God. That is to say, there is only one God, he is the eternal existence, he is present everywhere, everything is operated in him, and all beings depend on him and are created from him. In the Talmud, the unity of God is regarded as a conceptual assumption; hence, the book has no indication of the Rabbies’ efforts to prove the existence of God while they are interpreting Torah for scholars because he is an obvious concept used to explain other concepts. Abraham

4 In Judaism, the name of God is allowed to be used only in Jerusalem and by the special people; thus, they are written seperately to respect their idea.

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Kohn states that God is regarded as a self-evident truth for Jews; no reasons have been presented to establish the unity of God for inviting people to Judaism (Kohn, 2011, p. 25). Apparently, they have been certain that the created world cannot exist without a creator and moderator. In other words, the concept of God’s existence is a self-evident concept in Jewish culture that is employed to define and establish other concepts. In genera, monotheism is a fundamental principle of Judaism; the name of God in Judaism is accompanies to monotheism and these two terms cannot be imagines as separate concepts (Taheri, 2009, pp. 5-28). Accordingly, Jewish texts of prayer (the most famous one is Psalm) are enriched with monotheistic statements including three aspects invitation to unity, the denial of worshipping other than Allah and taking refuge in him and asking him.

5. The Unity of God in Christianity It should be reminded in terms of the unity of God for the Christians that they accept the Old Testament fully as one of their Bibles. Thus, it can be said that the Christians believe in monotheism like the Jews; they agree with verses from the Old Testament used by Jews to express monotheism. In addition to the above verses in the Old Testament, other verses have been proposed in the New Testament to indicate monotheism without distorting in sacred Christian texts. For instance: - one of the chief priests, the teachers of the law and the elders came to him and asked about the most important rule of God; Jesus answered, “The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.” (Mark 12: 29-31) - "Why do you call me good?" Jesus answered. "No one is good--except God alone.” (Luke 18:19) - “Now this is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent.” (John 17: 3) - “We know that “An idol is nothing at all in the world” and that “There is no God but one.” 5 For even if there are so-called gods, whether in heaven or on earth (as indeed there are many “gods” and many “lords”), 6 yet for us there is but one God,” (I Corinthians 8: 4-6) - “…here is one God…” (I Timothy 2: 5) Based on these verses, when the word of God arises among Christians, they explain the unity as, God means self-created this name is signifies the creator of all things and the ruler of the Universe. He is timeless and eternal spirit that does not change in existence, wisdom, power, justice, and dignity (Hawkes, 1998, p. 344). In addition to the Old Testament, the Jews speak of the unity in their thirteen principles. In the same manner, the doctrinal texts of the Christians speaks clearly of unity. A “creed” pertains to the entire Christian church, and includes nothing more and nothing less than a statement of beliefs that every Christian ought to be able to accept and be bound by. A “creed” has come to be recognized as a concise, formal, and universally accepted and authorized statement of the main points of Christian faith (McGrath, 2013, vol. 1, p. 61). The patristic period saw two creeds coming to be treated with particular authority and respect throughout the church (Apostles’ and Nicene Creeds). Apostles’ Creed has 12 individual statements while each statement is attributed to one of the of the apostles; it should be remembered that no historical reference has been mentioned for it (ibid, 62 & 63). The first principle of this creed can be a witness to the unity of God in Christianity is:

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I believe in God, the father Almighty, creator of the heavens and earth. The Nicene Creed (more strictly known as the “Niceno-Constantinopolitan creed”) is a longer creedal statement that includes additional material relating to the person of Christ and the work of the Holy Spirit. In response to the controversies concerning the divinity of Christ, this creed includes strong affirmations of his unity with God, including the expressions “God from God” and “of one substance with the Father.” In the first paragraph of the creed, one can see about the Unity of God: I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. (Ibid) According to beliefs and teachings of the New Testament, Christian scholars insist on the unity and regard unity as the base of Christianity. John of Damascus in the early centuries of the Christian world says: Individuals who believe in the Bible do not doubt in the unity of God. God is perfect in all attributes and if some gods exist, there should be contrast between them because lack of contradiction implies non-pluraltity. Is it possible for the world to be managed by two manager and it does not corrupted? Contradiction leads to difference (Dameshqi, 1991, p. 61). In his book On The Truth of The Catholic Faith, Aquinas (the great Christian philosopher in the Middle Ages) refers to monotheism. He presents his arguments to prove the unity of God by referring to absolute good and absolute perfection of God; he says: The unity of God is revealed by the following reasons: it is impossible for two existences to live at the highest degree of goodness because every boundless feature can only be found in one existence. It has been established that God is good in the highest degree of; thus, God is one. It has also been proved that God has absolute perfection and no perfect existence can exist. Therefore, if there are several gods, then several complete existences must exist (That has to be absolute perfection). It is impossible because if all the several perfect existences have no imperfection, which is necessary for every perfect being, there were no way to distinct the gods from each other. In this regard, it is impossible to have some gods (Aquinas, 1995: P 158). With these lines, the doctrine of unity is proving for the Christians. An important point in this regard in the idea of Trinity, which is accompanied by the doctrine of God in Christianity. The world's three monotheistic religions of Christianity, Judaism, and Islam agree in the existence of one Supreme Being, the Lord and Creator of the world. Meantime, The Christians accept the principle of unity alongside Trinity, which may go back unity; but it is polytheistic on some recitations. Some Bible scholars believe that Tertullian (d 220.m) was the first theologian helping the formation of specific Trinity terms and vocabulary. (McGrath, 2013 Vol. 2, p. 478). Muslims regard the concepts resulting from Trinity as sign of polytheism and they have expressed different reasons. The words of some Christian scholars are studied to realize the true meaning of this doctrine. Alister McGrath suggests that: The Christians believe in one God and only one God; but their god is manifested so that reflects different and particular nature and characteristics.they should be reflected based on faith although they may be unexpected. Christianity does not teach the existence of three gods either in form of God, Jesus, Mary or any other God; but it assets that there is only one God embodied in Jesus (ibid., P. 473) Therefore, in Christian theology, Jesus is the incarnated God who reflects the God; it makes the return to Him by his redemptive death and resurrection. Accordingly, the concept of God used for Jesus and the concept used for The Holy God vary in Paul's letters. Although the

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Christian unity is based on a trinity, Christianity is called a monotheistic religion; a trinitarian monotheism that is perhaps managed to reduce the Jewish monotheism. Trinitarian monotheism, or doctrine of the Trinity, does compromise in the concept aimed in this article as the meaning of unity; especially given that the main liturgical texts of the Christians are the liturgical text in Psalm. In terms of prayer, Trinity is emerged when one is studying incarnation and the expression of some divine attributes to Jesus.

6. The Unity of God in Islam Belief in monotheism is one of the main pillars of Muslim faith. As the most respected source in Islam, Quran insists on monotheism so that it is regarded as the abstract principle of Islam. Many verses of Quran imply directly and indirectly to monotheism. For instance the following verses: (meaning Say: He, Allah, is One. (Al-ikhlas: 1 ” قلهو هّللااحد“ - (meaning there is no god but Allah. (Safat: 37 & Muhammad 19 ”الالهااله هّللا“ - .(meaning there is no God but HE (Al-Baqara: 163 ”الالهاالههو“ - .(meaning Certainly, your God is One (Yusuf: 110; Anbya: 8; Fusselat: 6 ”انهماالهکماله واحد“ - .(meaning there is no God but Allah. (Sad: 65 ”مامنالهااله هّللا“ - Based on these verses, the meaning of unity in the Islamic tradition, or the belief in the oneness of God's nature, has been explained in these words: The discourse that talks about oneness of God has four implications. Two implications are not true for the Holy God and two implications have been proved foe God.5 One is that one should say ’God is one’ and be thinking of number and counting. This meaning is false because that which has no second cannot enter into the category of number. Do you not see that those who said that God is the third of a trinity [i.e., the Christians] fell into infidelity? Another meaning is to say that so and so is one of this people, namely a species of this genus or a member of this species. This meaning is also not correct when applied to God, for it implies likening something to God and God is above all likeness. "As for the two meanings which are correct when applied to God, one is that it should be said that God is one in the sense that there is no likeness unto Him among things. God possesses such uniqueness. And one is to say that God is one in the sense that there is no multiplicity or division conceivable in Him, neither outwardly nor in the mind nor in the imagination. God possesses such a unity." Sheikh Sadouq, 1389 Hijri, p. 83). In line with these words, unity and its levels have different classifications in each of the branches of Islamic sciences such as theology, philosophy, and mysticism. Some instances from the sayings of Muslim mystics are going in the following. Different implications have been presented for unity in Islamic mysticism; the shortest expression is fond in Hujwiri’s definition: The truth of unity is verifying the oneness of God and since God is one, He is indivisible in nature and attributes who has no partner and alternative in actions; monotheists knows Him in these characteristics and their knowledge and information recites these characteristics (Hujwiri, 1996, p. 357). Another expression by Muslim mystics, unity has been described as a light burning all sins from monotheists; polytheism has also been described as a fire removing all advantages from polytheists (Attar Neishabouri, 2006, p. 582). Some believe that the concept of monotheism has taken the following three stages in Islamic mysticism:

5 These words are the sayings of Imam Ali (pbuh) in Jamal war to an Arab man who had asked about the oneness of God.

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Piety) that means there is no object of pray except Allah; this is reference to) ”الإلها هال هّللا“ .1 the Book, traditions, and servitude and purity of heart. Intuition and Knowledge); this is reference to the Book, traditions, and) ”ال فاعل ا هال هّللا“ .2 knowledge of God. this is reference to the Book, traditions, God's love, and demise in Him ”ال موجود ا هال هّللا“ .3 (Suhrawardi, 1996, p. 3). In expressing levels of unity in mysticism, a group of Muslim mystics believes in the four following grades: first, unity in beliefs, second, scientific unity, third, unity in status, fourt, the divine unity. Ezadin Kashani describes these levels as: The unity in belief expresses the level in which man admits the uniqueness of God’s attributes and God’s eligibility for being prayed based on the requirement of signs and references to Him; in this level, one verifies in heart and confesses in tongue. Scientific unity is inferred from the core of science, which is also called sure science. In this level, the seeker knows at the beginning of his pilgrimage that only God is the effective and real existence; all other essences, attributes, and actions are poor and faded in comparison to His essence, attribute, and action. In the unity in status, the condition of unity becomes the description of monotheist essence; all darknesses will be faded in the light of his magnificent light. Here, the light of unity is hidden in the light of his status such as the starlight under the influence of sunlight (Ezadin Kashani, n.d., p. 21). In every way, the expression of this levels of unity and speaking of it in most of the Islamic sciences indicate special status and importance of of monotheism in Islam as far as some Muslim scholars believe that Islamic worldview is basically a monotheistic worldview (Motahari, n.d., vol. 2, p. 84). With regard to this strong foundation of monotheism in Islam, verse 55 of Al-Iraf orders the meaning Call upon your Lord. Some Muslim ”ادعوا ربکم“ servant to pray God as it says commentators are of the opinion that this verse is the result of monotheist introductions in :انربکمّللاالذیخلقالسمواتواالرضفیستةایامثماستویعلیالعرشیغشیاللیل“ ,verse 54 that says ”النهار یطلبه حثیثا و الشمس و القمر و النجوم مسخرات بامره، اال له الخلق و له االمر، تبارک ّللا رب العالمین (meaning Indeed, your Lord is Allah, who created the heavens and earth in six days and then established Himself above the Throne. He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Unquestionably, His is the creation and the command; blessed is Allah, Lord of the worlds.) (Javadi Amoli, Session 91 of interpretation of Sura Al-Iraf)

7. Monotheism in the Nature of Prayer in the Abrahamic Religions Prayer is one’s real speech with some one other than him. In other words, prayer is addressing or requesting from a real You, this You is imagined present (Heiler, 2013, p. 130). Therefore, prayer is speaking, asking, and seeking woth two sides. God is at one side and man is at the other side (pious prayer: God-man). The notable issue for scholars of monotheistic religions is paying attention to the fact that the sublime side of prayer is one God without any partner; He is the only one placed as the audience of prayer and He is able to fulfill the requests of other side immediately. The acknowledgment of the unity in the nature of prayer indicates admitting the existence of one God, His servitude, rejecting the servitude of other than God or other Gods. Man can ask from God and he is sure that he can achieve it only when he believes in Real existence outside of himself, as He is creator, director, administrator, and educator of the universe and everything in it. He also accepts servitude only when he finds nobody the same as God in place and dignity; he knows that He is the mere mover in the nature of his prayer.

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Although primitive and early prayers performed lovingly and completely improvised and without relying on specific text, the requests were may be presented to different Gods; in this way, each need addressed a certain god. Accordingly, they are not monotheistic due to the inner belief in the existence of different gods (non-monotheist prayer god, god, god… god- man). As man imagines gods for himself, consider some existence rather than the Holy God effective in affairs relating to nature and life, doubt about His existence due to his disbelief in God, and regards himself and natural forces effective in the administration of and solving the problems, he has been distorted the base of prayer. Hence, monotheism constructs the first pillar of the nature of pious prayers, which is mentioned in Testaments and Quran. The texts accepted by Abrahamic religions are frequently speaking of the Most Sacred Essence God. It shows the importance of this issue in prayers of Abrahamic religions. A glance at the many issues of unity in some liturgical texts of Abrahamic religions uncovers the importance of unity in the nature of prayer. David's Psalms are the accepted liturgical text among most followers of Judaism and Christianity; in Islam, Sahifeh Sajjadieh is very important. Thus, evaluation of unity in these two prayer books provides us enough information to uncover the significance of monotheism. David's Psalms regards the unbelievers in one God as heretic, it says: The fool says in his heart, “There is no God.” They are corrupt, their deeds are vile; there is no one who does good (Psalms 14: 1; 53: 1); who can be compared with the LORD our God, who is enthroned on high? Psalm 113:5. “Praise the Lord, my soul. Lord my God, you are very great; you are clothed with splendor and majesty. The Lord wraps himself in light as with a garment; he stretches out the heavens like a tent and lays the beams of his upper chambers on their waters.” (Psalms 104); “Praise him, you heavens of heavens, You waters that are above the heavens” (Psalms 148) Other monotheistic statements of Psalms can be noted in the following verses: For who is God save the Lord? or who is a rock save our God? (Psalms, 18:31) The Lord lives! Praise be to my Rock! Exalted be God my Savior! (Psalms, 18:46) For this God is our God for ever and ever; he will be our guide even to the end. (Psalms, 48: 14) Have mercy upon me, O God, according to thy loving kindness: according unto the multitude of thy tender mercies blot out my transgressions. (Psalms, 51: 1) Praise be to the LORD God, the God of Israel, who alone does marvelous deeds. (Psalms, 72: 18) You shall not worship any god other than me. (Psalms, 81: 9) The remarkable point in both Jewish and Christian prayers of David’s Psalms is the governance of a monotheistic spirit in most prayer of the books so that David the prophet or others who narrated the prayers have constructed a two-sided conversation and God is always in one side of the prayer (God-man). Two important issues are available in these conversations. First, on other existence is available at the other side except God; He is One and man should ask only from Him: I cry to you, LORD; I say, “You are my refuge, my portion in the land of the living.” (Psalms, 142: 5) Second, God who is located at the other side has some special and unique attributes that are not found in another one. In this way, all lines of Psalms announce One God without any partner and peer. They also attack to people who call several gods:

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Not to us, LORD, not to us but to your name be the glory, because of your love and faithfulness. Why do the nations say, “Where is their God?” Our God is in heaven; he does whatever pleases him. But their idols are silver and gold, made by human hands. They have mouths, but cannot speak, eyes, but cannot see. They have ears, but cannot hear, noses, but cannot smell. They have hands, but cannot feel, feet, but cannot walk, nor can they utter a sound with their throats. Those who make them will be like them, and so will all who trust in them. (Psalms, 115: 1-8) As said, with respect to some verses from Quran, On can argue that Islam orders prayer after establishing the unity of God. In this manner, speaking of the oneness of God is set at the beginning of many prayers by Infallible Imams, especially Sahifeh Sajjadieh. According to الِالهِ“ Professor William Chittick, Sahifeh is a very attractive example of the expression in personal and practical form (Chittick, 2006, pp, 59-88). In the first Dua of Sahifeh ”االِهللا Sajjadieh, Imam Sajjad begins by his style in prayer. He acknowledges the oneness of God and then introduces unity as one of the blessings of God; hence, he praises God: Praise belongs to God, the First, without a first before Him, the Last, without a last behind Him. Beholders' eyes fall short of seeing Him, describers' imaginations are not able to depict Him … Praise belongs to God, for the true knowledge of Himself He has given to us, the thanksgiving He has inspired us to offer Him, the doors to knowing His Lordship He has opened for us, the sincerity towards Him in professing His Unity to which He has led us, and the deviation and doubt in His Command from which He has turned us aside (Sahifeh Sajjadieh, 1982, pp. 15 & 16, Dua I). In another Dua of Sahifeh Sajjadieh, Imam Sajjad knows the belief in monotheism as a reason for praying the Almighty Lord; this reflects the special place and importance of unity in prayer: My mediation with Thee is the profession of Unity, my way of coming to Thee that I associate nothing with Thee, nor do I take along with Thee a god; (Sahifeh Sajjadieh, 1982, pp. 194, Dua 49). In addition, Testimony to the oneness of God and request for inclusion among monotheists is seen in many of the prayers of Sahifeh Sajjadieh; it indicates the importance of monotheism in the nature of pious prayers in Islam. Admitting to having no refuge except God whenever needed, to meet the needs, and in all of life's moments is another monotheistic point in the prayers of Sahifeh Sajjadieh. Imam Sajjad. In the first prayer of Munajat Khamsa 'Ashar6, called Munajat-ul-Taibeen, Imam Sajjad َیا ِأََمل ي ِوَِِ بغْیَت ي ِوََِِیا ِس ؤْ لي ِوَِِ منْیَت ي ِ“ points to as subtle point as he states ِ”فَوَع زَّت كَِ َِما ِأَج دِ ِ ل ذ نوب ي ِس وَاكَِ ِغَاف راِ ِوَِ ِالَِِأَرَى ِ لكَسْر ي ِغَیْرَكَِ ِجَاب را (meaning: Oh, my destination, purpose, favorable, and desire, swear to your Honor that I know no one to forgive my sins, one to compensate for my losses except You!) (ibid: p. 232- 233). Imam Sajjad says to God in the last prayer of Sahifeh Sajjadieh: O my cave when the ways thwart me! O He who releases me from my stumble! Were it not for Thy covering my shameful defects, I would be one of the disgraced. O my confirmer through help! Were it not for Thy helping me, I would be one of the overcome! O He before whom kings place the yoke of lowliness around their necks,

6 Some scholars like Sharani have included Munajat Khamsa 'Ashar in Sahifeh Sajjadieh.

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fearing His penalties! O worthy of reverent fear! O He to whom belong the names most beautiful!1 I ask Thee to pardon me and to forgive me, for I am not innocent that I should offer excuses, nor a possessor of strength that I should gain victory, nor have I any place of flight that I should flee! (Ibid: p. 202)

8. Conclusion If one considers two sides (God-man) for the nature of any pious prayer, the most important pillar of will be God that can be described from both sides in the nature of prayer. There are three fundamental points in this regard. First, the belief in an external existence who creator, director, administrator, and educator. It includes all possibilities and only He has the ability to be located at the other side. Second, there is no one the same as God in place and dignity; it reflects the denial of the divinity of other creatures and lack of devotion to the fake gods. Third, only the Holy God is effective in affairs relating to nature and life and other creatures can do nothing. This study showed that monotheism is a strong foundation in the three Abrahamic religions of Judaism, Christianity, and Islam. Jewish scholars use this term as a nodal point to describe other concepts; monotheistic worldview is the base of Islamic worldview. Although the concept of Trinitarian has questioned monotheism to some extent in Christianity, this religion is the place of sturdy monotheistic foundations. Accordingly, many common points can be found in the liturgical texts adopted by the followers of the three religions. The common points are set based on confession of the oneness of God, rejecting the worship of others, calling only Him, and taking refuge in only Him at the beginning of prayers. Many remarkable points have been uncovered by examining two important liturgical texts in Judaism and Christianity as well as one important liturgical text in Iran. First, liturgical books of the monotheistic religions have emphasized on monotheism because the realization of the monotheism spirit in the nature of prayer is the cause for the realization of most basic side of prayer (God) while its removal leads to weakening of pious prayer foundation. In the other words, the principle of monotheism leads to the establishment of two-sided prayer between man and God. If this principle is not set, the prayers will not be two-sided and it changes to a multi-sided prayer among God, God, God, God …God-man; in this way, man is excluded from pious and monotheistic prayer. The nature of prayer is different by the rate of increse in human perfection in understanding unity, in the type of needs, and in the expression of wishes. With the completion of belief in monotheism in man, the type of his request to God will vary because it moves from the range of material needs (worldly and heavenly) to the passion and love to the Necessary Being: What can one do to his body when he recognizes you? What can he do to his children, wife, and housewares? Makes him poor, gives him both worlds, What can de do with both worlds when he has not you? In this line, it is possible to find the reasons on which the divine prophets have emphasized on the need for recourse, remedies, and prayer to the one God in moral teachings.prayers are

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review of confession to the unity of God in the words of great figures of monotheistic religions. Hence, the show abundant efforts to strengthen the side of God in the nature of pious praying. Moreover, a logical order governs both liturgical texts (Psalms and Sahifeh); the order begins by confession of monotheism, continued by taking refuge in the Lord from other creatures, and covers other affairs. This order has been presented in Islam with a systematic and engineered system, which has no record in former religions.

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