Faith in the Oneness of Allah’s Names and Attributes

Those who associate themselves to Islam have split-up with regards to this category of Tawheed. They have split into various groups based on the following three principles;

a) Believing in (all) the Names and Attributes of Allah,

b) Believing in the Names of Allah without believing in His Attributes

c) Believing in the Names of Allah and some Attributes of Allah

There are also those extremists who even deny the Names of Allah and say, "Allah has no Names and no Attributes. We have left them (i.e., the Qur'aanic verses and Ahadeeth which speak about the Names and Attributes of Allah) because they are unclear.”

(the first group) As-Salaf as-Saleh (the pious predecessors) affirmed the Names and Attributes of Allah in their obedience to what is mentioned in the Saying of Allah, "(all) the Most Beautiful Names belong to Allah, so call on Him by them," [Soorah al-A'raf (7): 180] This (above-mentioned verse) is a proof of affirming the Names of Allah and the following verse is a proof of affirming Allah's Attributes, "For Allah is the highest description." [Soorah an-Nahl (16): 60] The meaning of, 'highest description,' is the complete description.

These are two general verses affirming two issues;

(i) The Names of Allah

(ii) The Attributes of Allah

There are numerous details in the Qur'an and the Sunnah (concerning the Names and the Attributes of Allah).

(the second group) Those who affirm Allah's Names without affirming His Attributes say, "Allah is Samee (All-Hearing) without a Hearing, He is Baseer (All-Seeing) without sight.' This is well-known in the Mu'tazilah Madhhab.

The third group affirms the Names of Allah and some Attributes. They affirm seven attributes and negate all the others, and those seven Attributes are: (i) Life, (ii) Knowledge, (iii) Power, (iv) Hearing, (v) Sight, (vi) Will and (vii) Speech.

As-Safaraanee gathered them in his saying, "He has life, Speech and Sight, Hearing, Will, Knowledge and Power..."

Those who affirm the Names and some Attributes of Allah (i.e., the third group) argue, "We affirm these Attributes because (only) these attributes are approved by the intellect while the rest are not approved by the intellect, so we do not affirm them.

(Intellectual proofs of the third group are;)

The existing creation proves that it was originated. Its origin proves power (to originate) because there cannot be origination without power. This is an intellectual proof (for Allah's Attribute of Power).

Choice proves Will - i.e. (the choice/will) to make the sun, the moon, the sky and the earth. All this proves the Will of their Creator, Who Willed that these things should be as they are. This is also an intellectual proof (for Allah's Attribute of Will) If we look into the creation, we find it to be a perfectly coherent creation. Coherence proves knowledge because an ignorant cannot create coherence.

So, three Attributes have been affirmed for Allah (i) Power, (ii) Will and (iii) Knowledge and these three cannot exist except with life and therefore they affirm that Allah is Living. A living would be hearing, seeing and speaking which are attributes of perfection or a living would be blind, deaf and dumb which are attributes of deficiency. So, (they say) it is obligatory to affirm the attribute of perfection for the Living. So, these are their logical proofs based upon which they affirm seven Attributes for Allah.

If one of them is asked to affirm the attribute of Mercy for Allah, he refuses saying, “I do not affirm Mercy for Allah because I explain it as I believe. I say, Mercy is the Will of doing good, or it is doing good itself." and therefore he does not understand Mercy as an Attribute (of Allah).

But we say, This (understanding/explanation) is wrong. (Moreover,) We can rationally prove the Mercy (of Allah) through the effects of Allah's Mercy that we witness (in the world). Blessings (of Allah for His creatures) that cannot be enumerated are due to the Mercy (of Allah). Cruelty from which we are protected is also due to the Mercy (of Allah). These blessings prove the Attribute of Mercy (for Allah). The proof of blessings for affirming the Mercy of Allah is stronger than the proof of choice for affirming the Will of Allah because the former is known by both the common and the learned. Despite this, they deny the Attribute of Mercy and affirm the Attribute of Will. From this instance, it becomes known that whosoever forsakes the path of the Salaf, he is in constant decline because there is no harmony in falsehood. "Do they not consider the Qur'an carefully? Had it been from other than Allah, they would surely have found therein much contradiction." [Soorah an-Nisa (4): 82]

Our (Ahlus-Sunnah wal-Jama'ah's) belief concerning the Names and Attributes of Allah is that we affirm all the Names and Attributes of Allah that Allah has affirmed for Himself. We purify this affirmation from the two great prohibitions:

- Tamtheel (resembling Allah to His creation)

- Takyeef (asking how the Names and Attributes are).

Pillars of the Correct Worship

Worship centers around three pillars

(a) love

(b) fear

(c) hope

Worship comprises all of these; love with humbleness, and fear with hope. Allah says describing His believing slaves, "whom He will love and they will love Him." [Soorah al-Maida (5):54] and, "those who believe, love Allah more (than anything else)." [Soorah al-Baqarah (2):165] He said describing His Messengers and Prophets, "Verily, they used to hasten on to do good deeds and they used to call on Us with hope and fear and used to humble themselves before Us." [Soorah al-Ambiya (21): 90]

Some of the Salaf have said,

- He who worships Allah with love alone is a Zindeeq (heretic).

- He who worships Allah with hope alone is a Murjee

- He who worships Allah with fear alone is a Hurooree (from the Khawarij)

- He who worships Allah with love, fear and hope is a Mumin Muwahhid (believer).

Shaikhul-Islam Ibn Taymiyyah has mentioned this is his essay, 'al- Ubodiyah,' and he also writes, "Thus, the Deen of Allah is worship, obedience and submission to Him. As for Ibadah, its original meaning also denotes lowliness and submission. One says, 'a pathway that is mu'abbad,' i.e. it has become smoothed out because of being treaded upon. However, the Ibadah that has been enjoined (upon us) encompasses the meaning of submission along with the meaning of love. It embodies the utmost degree of submission to Allah through utmost degree of love to Him...

One who submits to a person whilst possessing hatred for him is not an aabid (worshipper) of him and if he was to love someone and at the same time does not submit to him, he is likewise not an aabid of him as is the case of a man who loves his child and friend.

Consequently, only one of the two (qualities) is not sufficient as far as the Ibadah of Allah is concerned. It is necessary that Allah be the most beloved - above all else - to the abd (the slave) and he should hold Allah to be the greatest of all. Indeed none other than Allah deserves total love and submission...”

Allamah Ibnul-Qayyim (rahimahullah) writes in Nuniyyah: "Worship of Allah is utmost love for Him, along with the worshipper's submission, these are the two axis upon which the orbit of Ibadah revolves.

It does not revolve until the axis are established, and that which causes it to turn is the command of the Messenger, not desires, soul or Shaytan.”

Allamah Ibnul-Qayyim (rahimahullah) likened the revolution of worship upon love and submission for the beloved (i.e. Allah) - to the revolution of a celestial body upon its axis. He mentioned that the revolution of worship is by the command of the Messenger and what he has ordered - not desire or what the soul or the Shaytan orders him because such would not be worship. So the orders of the Messenger revolves the orbit of worship - not innovations, desires or blind- following of the forefathers."

Misunderstandings in defining al-Ibadahhh

Ibadah is Tawqeefiyah meaning nothing can be legislated concerning it except with a proof from the Book and the Sunnah. Any act which is not legislated by Allah is considered a rejected innovation as the Messenger of Allah said, "Whoever performs an action that is not ordered by us is rejected." [Agreed upon] meaning the action is rejected and not accepted. Moreover, it is recorded as a sin because it is disobedience.

The correct Manhaj (manner) of performing the legislated worship is moderation between being easy and harsh and between laziness and extremism. Allah says to His Messenger, "So stand you firm and straight as you are commanded and those (your companions) who turn in repentance (unto Allah) with you, and transgress not (Allah's legal limits)." [Soorah Hud (11): 112]

In this noble verse, the correct Manhaj to perform worship has been mentioned, which is to adhere to moderation without negligence or extremism – and according to the legislation, 'as you are commanded.'

Allah reinforced the above with His Saying, "and transgress not (Allah's legal limits)." Transgression is to go beyond bounds due to harshness and stubbornness and this is exaggeration.

Three Companions of Allah's Messenger considered their deeds insignificant, one of them said, 'I will fast and not break my fast.' And another said, 'I will pray and not sleep.' And the third said, 'I will not marry women.' The Prophet said, 'As for me then I fast and break my fast and I marry women so whoever turns away from my Sunnah is not from me.' [Agreed upon]

Two misguided groups regarding the issue of Ibadah

The first group fell short in their understanding of Ibadah and became lenient in performing it until they cancelled out many forms of worship, and reduced the meaning of worship to certain actions and some rituals that are performed in the mosques. According to them worship does not extend over the house, office, workshop, streets, neither in their dealings, politics, in seeking judgment to their dispute, nor in any other aspect of life.

Yes, the mosque has a virtue, and it is obligatory to perform five daily prayers in it, but worship envelopes all aspects of a Muslim's life - inside the mosque and outside it.

The second group overstressed in implementing worship to the extent of exaggeration; they raised the Mustahabb (recommended) actions to the level of Wajib (obligatory), and prohibited some Mubah (permissible actions), and declared deviant and mistaken those people, who disagreed with their Manhaj (way) and proved their understanding to be incorrect.

And the best guidance is the guidance of Muhammad and the worst of affairs are the newly invented matters.

Allah created everything for the purpose of worship

Allah says, "I created not the jinn and humans except that they should worship Me (Alone). I seek not any provision from them nor do I ask that they should feed Me." [Soorah an-Najm (51): 56]

Allah informs us (in this verse) that the wisdom behind creating the Jinn and humans is that they establish His worship. However, Allah is not in need of their worship but they are in need of Him due to their poverty before Him - so they (ought to) worship Him in compliance with His Sharee'ah. So,

- He who does not worship Allah is arrogant.

- He who worships Him and others with Him is a Mushrik (one, who associates partners with Allah).

- He who worships Him by other than what He has legislated is a Mubtadi (an innovator).

- He who worships Him Alone with that which He has legislated is a Mumin (believer) and Muwahhid (one who establishes Tawheed in its correct manner).

Ibadah has many forms. It includes all forms of outward obedience of the tongue and the limbs and inward obedience of the heart like remembrance of Allah, reciting the Qur'aan, Salaat, Zakaat, Siyam, Hajj, commanding the good and forbidding the evil, doing good to the relatives, orphan, poor and travelers.

Similarly, love of Allah and His Messenger, fear of Allah and returning to him, sincerity in the Deen, (Sabr) being patient with His Rule and (Radaa) being pleased with His Decree, (Tawakkul) reliance upon Him, (Rajaa) hope in His Mercy, (Khauf) fear from His punishment (are worships of the heart).

Ibadah includes all the actions of a Mu'min (believer) if he intends to worship Allah with them or that which aids this purpose. Even his habits (become worship) if he intends to worship Allah with them like sleep, food, drink, buying and selling, seeking provision and marriage. All actions if accompanied by good intentions turn into worship and worship is thus not limited to the known rituals.

Meaning of al-Ibadah

The basic meaning of Ibadah is humility and submission. In the Sharee'ah, it has numerous definitions but their meaning is one. From them are:

- To worship Allah in conformity to what He has ordered upon the tongues of His Messenger.

- Utmost submission with utmost love for Allah.

- A more general meaning of al-Ibadah is that it is a comprehensive term for everything that Allah loves and is pleased with from speech and actions - inwardly and outwardly.

Worship is categorized as worship of the heart, tongue and limbs.

- Fear, hope, love, reliance, desire, reverence are worships of the heart.

- Glorifying Allah, thanking Allah by the tongue and heart are worships of the heart and tongue.

- Salaat, Zakaat, Hajj are worships of the limbs and heart.

Apart from these, there are numerous other worships of the heart, tongue and limbs.

Faith in the Oneness of Allah’s Worship

Allah is the true ilah (the one who deserves to be worshiped). No one shares with Him this Right (of being worshiped) neither an Angel nor any Prophet. Therefore the call of all the Prophets from the first of them to the last of them was, "La ilaha illa Allah. (there is no ilah except Allah.)"

“We did not send any Messenger before you (O Muhammad ) but We inspired him (saying), 'La ilaha illa Ana' (there is no ilah except Me), so worship Me (Alone)." [Soorah al-Anbiya (21): 25] "Verily, We have sent among every nation, a Messenger (proclaiming), "Worship Allah (Alone), and avoid Taghoot (false deities)." [Soorah an-Nahl (16): 36]

So if someone believes in the Existence of Allah and believes in the Rububiyah of Allah but he worships others alongside Allah then he is not a believer in Allah until he singles out Allah in His Uluhiyyah.

One might say that Allah approved the characteristic of Uluhiyyah (worship) for others besides Him. Allah said about Ibraheem, "Is it aliha (pl. of ilah) other than Allah that you seek?" [(37): 86] and Allah says, "Invoke not any other ilah along with Allah." [(28): 88] and other verses. So how can it be correct to say, "Allah is Alone in Uluhiyyah."

Reply: Uluhiyyah (worship) that is established for other than Allah is false Uluhiyyah. It is therefore absolutely denied, like in the saying of the Prophets to their nations, "Indeed, We sent Nuh to his people and he said, 'O my people! Worship Allah! You have no other Ilah but Him.'" [al-A'raf (7): 59] Those (other than Allah) are false ilah, "That is because Allah, He is the Truth and what they (the polytheist) invoke besides Him, it is Batil (false)." [al-Hajj (22): 62]

Shaikh Saleh al-Fawzan writes in Mujmal Aqeedah as-Salaf,

"Tawheed al-Uluhiyyah has (always) been the dispute between the Messengers and their nations. Every Messenger was sent summoning his nation, 'O my nation, worship Allah, there is no deity worthy of being worshiped except Him.' The Messengers did not summon their nations saying, 'O my people, verily Allah is your Lord' because all the nations believed in the Lordship of Allah.

The Messengers called their nation to worship their Lord alone for whom they affirmed Lordship and confessed that He is the Sole Creator, the Sole Sustainer and the One who runs the affairs of the universe. The Messengers called their nations to single out Allah just like they single out Him in Creation and the running of affairs. So the Messengers argued with their people based upon what they already affirmed.

The Qur'an mentions Tawheed ar-Rububiyah as an argument against the disbelievers and invites them to adhere to the necessary requirement of their belief. Oh disbelievers, if you accept that Allah is the Sole Creator, the Sole Provider and He Alone saves you from harm and destruction – then why do you turn towards others besides Him, those who have no authority in anything - neither creation, provision nor running the affairs of the universe, "Is then He, Who creates as one who creates not? Will you not then remember?" [(16): 17] So Tawheed al-Uluhiyyah is that which the Messengers called to. 

There still exists dispute concerning Tawheed al-Uluhiyyah between the people of Tawheed and the people of misguidance. Those who posses the sound Aqeedah call those who have been misguided from Tawheed al-Uluhiyyah and returned to the Deen of the Mushrikeen by worshiping the graves and tombs, venerating saints and approving for them attributes of Lordship - that they should return back to the sound Aqeedah and single out Allah in His worship. They should abandon this dangerous matter which has overtaken them because it is the religion of the Jahiliyyah, rather it is worse than Jahiliyyah because the people of Jahiliyyah would become sincere to Allah at times of hardships and associate partners with Him only during ease.

But the Shirk of these misled people is continuous during ease and hardship. Rather their shirk during hardship is more severe! If matters become worse for them, you hear them calling out to the awliya and the dead for help whereas the Mushrikeen (at the time of Allah's Messenger ) would sincerely invoke Allah when they were afflicted with calamity...

So, Tawheed al-Uluhiyyah was the call of all the Messengers who called their nations to worship Allah alone and it is this category of Tawheed which was the cause of dispute (between the Prophets and their nations) and it is for this category of Tawheed that the Messengers fought the Mushrikeen until they abandoned shirk and this is the meaning of La ilaha illa Allah because ilah means the deity and therefore we understand La ilaha illa Allah to mean there is no true deity (worthy of being worshiped) except Allah. Ilah does not mean – as some misguided explain – the One who is capable of creating and originating!”

Islam is a Code of Life

It is a Muslim belief that Muhammad's (pbuh) mission was for the whole world and for all the time; because: The mission of Muhammad(pbuh), as well as of other prophets who brought the universal message of Islam, does not end with the announcement of the message. He has to guide the people by explaining to them the implications of the Islamic creed, the morale code, the divine injunctions and commandment, and the form of worship that sustains the whole system. He has to exemplify the faith so others can pattern their participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community so that Allah's word will prevail over all other words.

• Spiritual Life: prayer (salah), fasting, charity giving (zakah), pilgrimage (hajj), love for Allah and His Messenger, love for truth and humanity for the sake of Allah, hope and trust in Allah at all times and doing good for the sake of Allah.
• Intellectual Life: True knowledge based on clear proof and indisputable evidence acquired by experience or experiment or by both. The Quran points to the rich sources of knowledge in the whole universe. Islam demands faith in Allah on the basis of knowledge and research and leaves wide open all field of thought before the intellect to penetrate as far it can reach.
• Personal Life: purity and cleanliness, a healthy diet, proper clothing, proper behaviour, and good healthy sexual relations within marriage.
• Family Life: A family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship and nothing else (adoption, mutual alliance, common law, trial marriage...etc.). Marriage is a religious duty on all who are capable of meeting its responsibilities. Each member of the family has rights and obligations.
• Social Life: Man is ordained by Allah to extend his utmost help and kindness to other family members, relations, servants and neighbours. No superiority on account of class, colour, origin or wealth. Humanity represents one family springing from the one and the same father and mother. The unity of the humanity is not only in its origin but also in its ultimate aims.
• Economical Life: Earning one's living through decent labour is not only a duty but a great virtue as well. Earning is man's private possession. The individual is responsible for the prosperity of the state and the state is responsible for the security of the individual. The Islamic economic system is not based on arithmetical calculations alne but also on moral and principles. Man comes to this world empty-handed and departs empty-handed. The real owner of things is Allah alone. Man is simply a trustee.
• Political Life: The sovereignty in the Islamic State belongs to Allah; the people exercise it by trust from Him to enforce His laws. The ruler is only an acting executive chosen by the people to serve them according to Allah's law. The State is to administer justice and provide security for all citizens. Rulers and administrators must be chosen from the best qualified citizens. If an administration betrays the trust of Allah and the people, it has to be replaced. Non-Muslim can administer their personal life of marriage, divorce, foods and inheritance according to the Islamic law or to their own religious teachings. They may pay Zakah or a different tax tributes "Jizyah". They are entitled to full protection and security of the State including freedom of religion.
• International Life: Man has a common origin, human status and aim. Other people's interests and right to life, honour and property are respected as long as the right of Muslim are in tact. Transgression is forbidden. War is only justified if the state security is endangered. During war, destruction of crops, animals and homes, killing non-fighting women, children and aged people are forbidden.

Application of Faith

God has laid down for a Muslim four major exercises of faith, some are daily, some weekly, some monthly, some annually and some are required as a minimum of once in a lifetime. These exercises of faith are to serve man's spiritual purposes, satisfy his human needs and to mark his whole life with a Divine touch. These major exercises of faith are:

Praying, to the Creator on a daily basis, is the best way to cultivate in a man a sound personality and to actualize his aspiration. Allah does not need man's prayer because He is free of all needs. Salah is for our benefit which are immeasurable and the blessings are beyond imagination.

In salah, every muscle of the body joins the soul and the mind in the worship and glory of Allah. Salah is an act of worship. It is a matchless and unprecedented formula of intellectual meditation and spiritual devotion, of moral elevation and physical exercise, all combined.

Offering of salah is obligatory upon every Muslim male and female who is sane, mature and in case of women free from menstruation and confinement due to child birth. Requirements of salah: performing of ablution (Wudu), purity of the whole body, clothes and ground used for prayer, dressing properly and having (or declaring) the intention and facing the Qiblah; the direction of the Ka'bah at Mecca.

Obligatory Salah: Five daily salahs, the Friday's noon congregation salah and the funeral salah.

Highly recommended salah: Those accompanying the obligatory salah and the two great festival salahs.

Optional salah: Voluntary salah during the day and night.

Times of Obligatory Salah:

Early Morning - after dawn and before sunrise.

Noon - after the sun begins to decline from its zenith until it is about midway on its course to set.

Mid-afternoon - after the expiration of the noon salah time until sunset.

Sunset - immediately after sunset until the red glow in the western horizon disappears.

Evening - after the expiration of the sunset salah until dawn.

Salah should be offered in its due time, unless there is a reasonable excuse. Delayed obligatory salah must be made up. In addition to the prescribed salah, a Muslim expressed gratitude to God and appreciation of His favours and asks for His mercy all the time. Especially at times of, for example: childbirth, marriage, going to or rising from bed, leaving and returning to his home, starting a journey or entering a city, riding or driving, before or after eating or drinking, harvesting, visiting graveyards and at time of distress and sickness.

Fasting is abstaining completely from eating, drinking, intimate sexual contacts and smoking from the break of dawn till sunset. It is a matchless Islamic institution which teaches man the principle of sincere love to God. Fasting teaches man a creative sense of hope, devotion, patience, unselfishness, moderation, willpower, wise saving, sound budgeting, mature adaptability, healthy survival, discipline, spirit of social belonging, unity and brotherhood.

Obligatory fasting is done once a year for the period of the month of Ramadan; the ninth month of the Islamic year. Recommended fasting every Monday and Thursday of every week, three days in the middle of each Islamic month, six days after Ramadan following the Feast Day and a few days of the two months before Ramadan. Fasting of Ramadan is a worship act which is obligatory on every adult Muslim, male or female if he/she mentally and physically fit and not on a journey. Exception: women during their period of menstruation and while nursing their child and also in case of travel and sickness.

Charity giving is an act of worship and spiritual investment. The lateral meaning of Zakah is purity and it refers to the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. Zakah does not only purifies the property of the contributor but also purifies his heart from selfishness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good-will and warm wishes for the contributors.

Zakah has a deep humanitarian and social-political value; for example, it frees society from class welfare, from ill feelings and distrust and from corruption. Although Islam does not hinder private enterprise or condemn private possession, it does not tolerate selfish and greedy capitalism. Islam adopts a moderate but positive and effective course between individual and society, between the citizen and the state, between capitalism and socialism, between materialism and spiritualism.

Zakah is paid on the net balance after paying personal expenses, family expenses, due credits, taxes, etc. Every Muslim, male or female who at the end of the year is in possession of the equivalent of 85 g of gold (approx. $1400 in 1990) or more in cash or articles of trade, must give Zakah at minimum rate of 2.5%. Taxes paid to government do not substitute for this religious duty. Contributor should not seek pride or fame but if disclosing his name and his contribution is likely to encourage others, it is acceptable to do so.

The recipient of Zakah are: the poor, the needy, the new Muslim converts, the Muslim prisoners of war (to liberate them), Muslim in debt. Also employees appointed to collect Zakah, Muslim in service of research or study or propagation of Islam, wayfarers who are foreigners in need of help.

It is a pilgrimage to Mecca, at least once in a lifetime and it is obligatory upon every Muslim male and female who is mentally, physically and financially fit. It is the largest annual convention of faith on earth (in 1989: 2.5 million). Peace is the dominant theme. Peace with Allah, with one's soul, with one another, with all living creatures. To disturb the peace of anyone or any creature in any shape or form is strictly prohibited.

Muslim from all walks of life, from every corner of the globe assemble in Mecca in response to the call of Allah. There is no royalty but loyalty of all to Allah, the Creator. It is to commemorate the Divine rituals observed by the Prophet Abrahim and his son Ishmael, who are the first pilgrim to the house of Allah on earth; the Ka'bah. It is also to remember the grad assembly of the Day of Judgement when people will stand equal before Allah.

Muslims go to Mecca in glory of Allah, not to worship a man. The visit to the tomb of Prophet Muhammad at Madena is highly recommended but not essential in making the Hajj valid and complete.

Tawheed ar-Rububiyah necessitates Tawheed al-Uluhiyah

Tawheed ar-Rububiyah necessitates Tawheed al-Uluhiyah i.e., he who declares Tawheed ar-Rububiyah and affirms that there is no Creator, Provider or Controller of the Universe except Allah - then he is required to proclaim Tawheed al-Uluhiyah – i.e., no one deserves any form of worship except Allah, none is to be invoked and sought help from except Allah, none is to be relied upon except Allah, none is to be offered sacrifices and avowed to except Allah and no worship is performed except for Allah alone.

Tawheed ar-Rububiyah is a proof of Tawheed al-Uluhiyah and thus Allah has primarily used Tawheed ar-Rububiyah as a proof against the deniers of Tawheed. He says, "O mankind! Worship your Lord (Allah) Who created you and those who were before you so that you may become pious. Who has made the earth a resting place for you and the sky as a canopy and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshiped)." [Soorah al-Baqarah (3):21-22]

Allah thus ordered them with Tawheed al-Uluhiyah - which is His worship - and He presented as a proof - Tawheed ar-Rububiyah which is that Allah created the people of the earlier times and the latter generations. He created the sky and the earth and all that is between them; the blowing of the wind, sending down of the rain, the growing of the plants, the production of fruits which is the provision of the slaves. So it is not befitting for man to associate partners with Allah - such partners, whom he knows that they have not done any of the above or anything else besides that.

It is a natural instinct to affirm Tawheed al-Uluhiyah which is proved by Tawheed ar-Rububiyah because every person clings to the origin of his creation and the source of his benefit and harm. He then turns to the means which bring him closer to Him, please Him and strengthen the bond between them. Thus, Tawheed ar-Rububiyah is a door to Tawheed al-Uluhiyah and thus Allah used it as a proof against the Mushrikeen (those who associate a partner with Allah), Allah says in the Qur’an

"Say, 'Whose is the earth and whosoever is therein? If you know!' They will say, 'It is Allah's!' Say, 'Will you not then remember?' Say, 'Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?' They will say, 'Allah.' Say, 'Will you not then fear Allah.'

Say, 'In Whose Hand is the sovereignty of everything (i.e. treasures of each and everything)? And He protects (all), while against Whom there is no protector, if you know.' They will say, '(All that belongs) to Allah.' Say, 'How then are you deceived and turn away from the truth?" [Soorah al-Mu'minoon (23): 84]

"Such is Allah, your Lord! None deserves worship but He, the Creator of all things. So worship Him (Alone)." [Soorah al-An'aam (6): 102]

So, Allah used His Oneness in Lordship as a proof to establish that He alone deserves to be worshiped.

The slave cannot be a Muwahhid (one who believes in Tawheed in the correct manner) by affirming Tawheed ar-Rububiyah alone - until he declares Tawheed al-Uluhiyah and establishes it. The Mushrikeen used to proclaim Allah's Oneness in Rububiyah but it did not qualify them to enter Islam. The Messenger of Allah fought them while they were declaring that Allah is the Creator and Provider, the One, Who gives life and death as Allah says, "If you ask them who created them, they will surely say, 'Allah.''[Soorah Zukhruf (43): 87]

"Indeed if you ask them, 'Who has created the heavens and the earth?' They will surely say, 'The All-Mighty, the All-Knower created them." [Soorah az-Zukhruf (43): 9]

"Say, 'Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?' They will say, 'Allah.'" [Soorah Yunus (10): 31]

Plentiful similar verses can be found in the Qur'an. He, who claims that Tawheed is to affirm the Existence of Allah or declare that Allah is the Creator and the One, Who disposes the affairs of the Universe, and restricts himself to this definition - then he does not know the reality of Tawheed to which the Messenger called. Because he has halted at the affair, which necessitates (i.e., Tawheed ar-Rubibiyah) and he has abandoned what it necessitates (i.e., Tawheed al-Uluhiyah) or he has stopped at the proof and abandoned what it proves."

Faith in Allah’s Existence Part 4

(Divine) Religions prove the Existence of Allah

If man was to consider all the religions, he will realize that the One, Who revealed and legislated these religions, is the Lord.

Allah says, "Do they not then consider the Qur'an carefully? Had it been from other than Allah they would surely have found therein much contradictions." [Soorah an-Nisa (4): 82]

Consistency and compatibility of the Qur'an, lack of contradictions (in the Qur'an), Qur'anic verses confirming each other – all this proves that the Qur'an was revealed from Allah.

The fact that this religion - rather all the Divine religions’ being in complete conformity to the well-being of the slaves is a proof that they are from Allah. However, all the religions have been distorted and changed by those who oppose it, "there are some who displace words from (their) right places." [Soorah an-Nisa (4): 46] But all the religions that were revealed upon the Prophets testified to the Existence of Allah, His Wisdom and Knowledge.

Faith in Allah’s Existence Part 3

The Fitrah (natural human instinct) proves the Existence of Allah

When faced with calamities, man instinctively says, "O Allah." We are told that when an unexpected harm befalls, even some disbelievers and atheists - due to slip of the tongue and without realizing – say, "O Allah."

This occurs because the Fitrah of man testifies to the Existence of Allah, "(Remember) when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves (saying), "Am I not your Lord?" They said, "Yes! We testify." [Soorah al-A'raf (7): 172]

Shaikh Fawzan writes in Aqeedah at-Tawheed,

"Firawn - who is famous for his pretense of denying the (existence of ) Lord, was convinced about it inwardly, as Moosa said to him, "Verily you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences)." [Soorah al-Isra (17): 102]

Allah said about Fir'awn and his people, "they belied them (those Ayaat) wrongfully and arrogantly, though their own selves were convinced thereof." [Soorah An-Naml (27): 14]

Similarly, today the denial of the atheist is also superficial and out of stubbornness. Otherwise, they surely affirm within themselves that there is nothing that exists except that it has an originator. There is no creation except that it has a creator. There is no trace except that it has someone who formed that trace. He, the Exalted, says, "Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief." [Soorah at-Toor (52): 35-36]

Consider all parts of this world, you will find it testifying to the existence of its Originator, Creator and Owner. Denial and rejection of a Creator is like denying and rejecting knowledge - No difference. (Because the correct knowledge proves the existence of the Creator).

The atheist who boast about their denial of the Lord's existence, do so out of pride and lack of sound intellect and ideologies. He who is like them has revoked his intelligence and invited people to scoff at him. As the poet says,

“How can Allah be disobeyed and rejected by the jahid (the denier), (while) in everything, there is a sign which points out that he is waahid (One).”