What is the concept of Rububiyyah?

Rububiyyah in general meaning is Allah creates, sustains, nourishes, and owns

everything, without exception. When Allah mentions himself as “Lord of the
Worlds”, that is an example of general rububiyyah. In specific meaning,
additionally, Allah provides spiritual substance to Muslims.6 Mar 2012

What are the important elements of Tawheed Ar Rububiyyah?

Tawheed-ar-Rububiyyah

At-tawheed is to single out Allaah alone in Creating and Managing the affairs, to
have sincerity of worship towards Him and to abandon worship of others besides
Him; as well as to affirm His perfect Names and lofty Attributes and to purify Him
from any deficiencies or shortcomings.

What Is Tawhid Al-Rububiyyah?

Tawhid al-Rububiyyah means affirming that Allah is One and Unique in His
actions, such as creation, sovereignty, controlling affairs, provision, giving
life and death, sending down the rain, and so on. A person’s Tawhid is not
complete unless he affirms that Allah is the Lord, Sovereign, Creator and
Provider of all things, that He is the Giver of life and death, the One Who
brings benefit and causes harm, the only One Who answers prayers, the
One Who is in control of all things, in Whose Hand is all goodness, the One
Who is able to do whatever He wills – which also includes believing in the
divine will and decree (al-qadar), both good and bad.

The mushrikin among whom the Messenger (peace and blessings of Allah
be upon him) was sent did not disagree with this aspect of Tawhid , rather
they affirmed it in general terms, as Allah says (interpretation of the
meaning):

“And 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’” [Al-
Zukhruf 43:9]

And they affirmed that Allah is in control of all things and that in His Hand
is sovereignty of the heavens and the earth. Thus it is known that affirming
the Lordship of Allah is not sufficient for a person to be a true Muslim,
rather he must also affirm that which is implied by that, namely the
oneness of the divinity of Allah and he must devote his worship to Allah
Alone.
Question

I hear from some knowledgable brothers concerning Tawhid and its categories that
Shaykh ul Islam Taqi`ud deen Ibn Taymiyyaah (Rahimahullaah) held 2 catergories of
Tawhid (ie; Tawhid Ar-Ruboobiyyaah and Tawhid Al Asmaa Was Sifaat) How true are
these statements? Did Shaykh Muhammad Ibn Ibraheem (rahimahullaah) hold 4
catergories? and finally does Shaykh Saleeh Al Fawzaan (may Allah preserve him) hold
4 catergories of Tawhid?.
Answer
Praise be to Allah.

Firstly:

We must understand the principle which says that there is nothing wrong with using new
terminology. This principle is well-known among the fuqaha’ and scholars of usool. Ibn al-
Qayyim (may Allah have mercy on him) said:

There is nothing wrong with new concepts and new words, unless there is something bad
about them.

Madaarij al-Saalikeen, 3/306

Secondly:

From early times the scholars have categorized the rulings of sharee’ah. This has only been
done to make it easier to understand the texts and rulings of sharee’ah, especially as time
goes by and knowledge of Arabic language becomes weaker and the language gets mixed
with foreign languages.

The scholars thought it wise to set out principles, issues and categories to make it easier to
understand. There is nothing wrong with this, in fact it is a good thing because it makes
knowledge more accessible to the Muslims. Al-Shaafa’i set out the principles of fiqh and his
categorization was well-received and was followed by the scholars of usool who wrote
commentaries on what he said and added to it. This was done in all branches of Islamic
knowledge such as tajweed (recitation of Quran), Quran and others, including Tawhid.

Thirdly:

With regard to what the questioner mentions, that Shaykh al-Islam [Ibn Taymiyah] divided
Tawhid into two categories and Shaykh Muhammad ibn Ibraaheem divided it into four, as did
Shaykh Saalih al-Fawzaan, there is nothing wrong with that. We will explain this to you.

Some of the scholars said that Tawhid can be divided into two categories:

Tawhid al-Ma’rifah wa’l-Ithbaat (Oneness of knowledge and affirmation): which includes

believing in the existence of Allah and in His Lordship and His names and attributes.
Tawhid al-Qasd wa’l-Talab (Oneness of object and aim), which includes believing in the
divine nature of Allah.

With regard to those who divided Tawhid into three categories, they explained the previous
categorization in more detail and made it easier to understand. So they said that Tawhid is
divided into three categories:

Tawhid al-Ruboobiyyah (Oneness of divine Lordship): which includes belief in the existence
of Allah.

Tawhid al-Uloohiyyah (Oneness of the Divine nature) or Tawhid al-‘Ibaadah (Oneness of

worship) – which mean the same thing.

Tawhid al-Asma’ wa’l-Sifaat (Oneness of the Divine names and attributes)

Then some of the scholars added to this categorization and said that Tawhid may be divided
into four categories:

Belief in the existence of Allah.

Belief in the Lordship of Allah.

Belief in the Divinity of Allah.

Belief in the names and attributes of Allah.

As we see, there is nothing wrong with this categorization as long as it does not point to
anything false, and there is nothing wrong with the terminology. This categorization is only to
make it easier to understand. The more time passes, the less people understand, and the
scholars need to make things easier and simpler.

To sum up, there is nothing wrong with what the questioner mentioned, because dividing
Tawhid into two categories includes everything that is explained in detail by the others.
Those who divided it into three or four categories explained in detail that which was
mentioned in concise fashion by those who divided it into two.

But all are agreed that Tawhid includes all the things that they mentioned.

There is nothing wrong with this categorization and this use of terminology, on condition that
it does not lead to any problems, such as leaving out some of the concepts that are part of
Tawhid, or introducing ideas that have nothing to do with it.

There may come a time when it needs to be explained further, so the scholars will explain it
with more categories in order to make it easier to understand.

This is a brief explanation of what is meant by the three categories of Tawhid:

Belief in Divine Lordship (ruboobiyyah): This means believing that Allah is the only One Who
creates, gives life and death, etc.

Belief in the Divine nature (uloohiyyah): This means believing that Allah is the only One Who
to whom the people should devote their words and actions, both inward and outward. So
none is to be worshipped but Him, may He be glorified and exalted.
Belief in the names and attributes of Allah (al-asma’ wa’l-sifaat): which means affirming what
Allah has affirmed for Himself of names and attributes, and denying any attributes that Allah
has said are not His, without denying any of His attributes or likening any of His attributes to
the attributes of any of His creation.

Fourthly:

The scholars’ dividing Tawhid into these categories is nothing new, rather it was known in
the third and fourth centuries AH, as was mentioned by Shaykh Bakr Abu Zayd, a member of
the Council of Senior Scholars, in his book al-Radd ‘ala al-Mukhaalif. This categorization
was also narrated from Ibn Jareer al-Tabari and other scholars.

Note: what the questioner mentioned, that Shaykh al-Islam Ibn Taymiyah divided Tawhid into
two categories – Tawhid al-Ruboobiyyah (Oneness of divine Lordship) and Tawhid al-
Asmaa’ wa’l-Sifaat (Oneness of the divine names and attributes) – is not correct. Rather he
divided it into two categories which were Tawhid al-Ma’rifah wa’l-Ithbaat (Oneness of
knowledge and affirmation) and Tawhid al-Qasd wa’l-Talab (Oneness of object and aim), the
first of which includes Tawhid al-Ruboobiyyah and Tawhid al-Asma’ wa’l-Sifaat.

See Majmoo’ al-Fatawa, 15/164; al-Fatawa al-Kubra, 5/250

And Allah knows best.

Tawheed Rububiyyah in Hadith

The Prophet said, "Allah will gather the believers in the same way on the Day
of Resurrection (as they are gathered in this life), and they will say, "Let us ask
someone to mediate for us with our Lord. That He freed us from this place.
Then they will go to Adam and say, 'Oh Adam, don't you see the people (the
state of the people)? Allah has created you with his own Hands and ordered his
angels to kneel before you and teach you the names of all things.
(Sahih al-Bukhari Book 93 Hadith 507)

Tawheed Rububiyyah in the Quran

In the Quran we see that Allah often places emphasis on His Lordship. This is
because there have been many references to idols throughout history. Many
claimed to have power over creation, and this, of course, is false. Allah gives us
the stories where this was mentioned.

Their messengers said, "Can there be doubt about Allah, the Creator of heaven
and earth? He invites you to forgive your sins, and He delays your death for a
certain period of time." ...
(Surah Ibrahiem, 10)
And if you asked them, "Who created the heavens and the earth?" they would
surely say, "We are created by the Exalted in Power, the Knowing."
(al-Zukhruf, 9)
"You know very well that only the Lord of heaven and the earth has sent these
things down as insightful evidence, and I really think, o Fir'aun, that you have
lost to ruin."
(al-Isra' 17:102)
Oh, people, serve your Lord who created you and those who were there for
you. Maybe you'll be god-fearing.
(Surah Baqarah, 21)
Say, "Who provides you with heaven and the earth? Or who controls hearing
and vision, and who brings the living out of the dead and extracts the dead from
the living, and who controls [all] matters?" They will say, "Allah," so say, "Do
you not want to fear Him?" For that is Allah, your Lord, the Truth. And what
can surpass the truth, other than error? So how do you get lost?
(Surah Yunus, 31 - 32)
Oh, people, serve your Lord who created you and those who were there for
you. Maybe you'll be god-fearing.
(Surah Baqarah, 21)

Oneness of Lordship (tawheed ar-rububiyyah)

By Abu Amina Elias / May 13, 2014 / Call to Islam ‫الدعوة‬, Creation ‫الخلق‬, Creed
‫العقيدة‬, Hereafter ‫اآلخرة‬, Imam Abu Hanifa ‫اإلمام أبو حنيفة‬, Imam Ahmad ibn Hanbal
‫اإلمام أحمد بن حنبل‬, Imam al-Shafi'i ‫اإلمام الشافعي‬, Imam Malik ‫اإلمام‬
‫مالك‬, Methodology ‫المنهاج‬, Monotheism ‫التوحيد‬, Providence ‫القضاء و القدر‬, Quran
Exegesis ‫التفسير‬, Unbelief ‫الكفر‬
In the name of Allah, the Beneficent, the Merciful

The oneness of Allah’s Lordship is the belief that Allah alone has created the
universe, that He alone is its Provider and Sustainer, and that He has complete
ownership and power over His creation. In other words, Allah is one and
unique in regard to His actions, such that no creature shares His power in
creating and managing the universe.

Allah said:
‫ِإ َّن َرَّب ُكُم الَّل ُه اَّلِذي َخَلَق الَّس َماَواِت َواْلَأ ْرَض ِفي ِس َّت ِة َأ َّي اٍم ُثَّم اْس َتَو َعَلى اْلَعْرِش ُيْغِشي الَّل ْيَل الَّن َهاَر َيْط ُلُبُه‬
‫ٰى‬
‫َحِثيًثا َوالَّش ْمَس َواْلَقَمَرَوالُّن ُجوَم ُمَسَّخ َراٍت ِبَأ ْمِرِهۗ َأ َلا َلُهاْل َخْلُق َواْلَأ ْمُر ۗ َتَباَرَك الَّل ُه َرُّب اْلَعاَلِميَن‬

Verily, 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,
chasing it rapidly, and the sun, the moon, and the stars are subjected to His
command. Unquestionably, for Him is the creation and the command.
Blessed is Allah, the Lord of the worlds.

Surah Al-A’raf 7:45

The oneness of Lordship includes the belief in divine providence (qadr), that
all things happen by the decree of Allah. Allah alone has complete and
uncontested power in the universe and everything occurs according to His will
and wisdom.

Allah said:

‫ِإ َّن الَّل َه َعَل ُكِّل َشْي ٍء َقِديٌر‬

‫ٰى‬
Verily, Allah has power over all things.

Surah Al-Baqarah 2:20

And Allah said:

‫ِإ َّن ا ُكَّل َشْي ٍء َخَلْق َناُه ِبَقَدٍر‬

Verily, We have created all things by measure.

Surah Al-Qamar 54:49

The universe must necessarily have a Creator because it is impossible for the
universe to have created itself or to have been created by nothing. Therefore,
there must have been a Creator who provided the initial force and energy
needed to set the universe in motion. This is sometimes called the cosmological
argument, or argument from existence.

Allah said:

‫َأ ْم ُخِلُقوا ِمْن َغْيِر َشْي ٍء َأ ْم ُهُم اْل اَخِلُقوَن َأ ْم َخَلُقوا الَّس َماَواِت َواْلَأ ْرَض ۚ َبل َّل ا ُيوِقُنوَن‬

Were they created by nothing, or were they the creators of themselves? Or did
they create the heavens and the earth? Rather, they are not certain.
Surah At-Tur 52:35-36

And Allah said:

‫َأ َوَلا َيْذُكُراْلِإ نَساُن َأ َّن ا َخَلْق َناُه ِمن َقْبُل َوَلْم َيُك َشْيًئا‬

Does man not remember that We created him before while he was nothing?

Surah Maryam 19:67

Imam Abu Hanifa used the motion of the universe to establish the existence of
the Creator in his debate with the atheists.

Ibn Abu Al-‘Izz reported: It is said that Abu Hanifa, may Allah have mercy on
him, was approached by some speculative theologians who intended to discuss
with him the oneness of Allah’s Lordship. He said, “Before we discuss this
question, tell me what you think about a boat in the Euphrates which goes to
shore, loads itself with food and other things, then returns, anchors and unloads
all by itself, without anyone sailing or controlling it?” They said, “This is
impossible.” Abu Hanifa said:

‫ِإ َذا َكاَن َهَذا ُمَحاًلا ِفي َسِفيَنٍة َفَكْيَف ِفي َهَذا اْلَعاَلِم ُكِّلِه ُعْلِوِه َوُسْف ِلِه‬

If it is impossible with a boat, then how is it possible for the world, in all its
vastness, to move by itself?

Source: Sharh Aqidah At-Tahawi 35

This argument agrees with sound reasoning and has been accepted by
philosophers and theologians across different religions through history. The
argument is so strong that Jubair bin Mut’im said that after he had recited the
verses of Surah At-Tur (52:35-36):

‫َكاَد َقْلِبي َأ ْن َيِطيَر‬

I felt my heart was about to fly.

Source: Sahih Bukhari 4573, Grade: Sahih

Further evidence of the Creator exists in the patterns and designs found in
nature which imply the necessity of a Designer. Allah calls our attention to
observe the various signs (ayat) in nature that demonstrate His power. This is
sometimes called the teleological argument, or argument from design.

Allah said:
 ‫ِإ َّن ِفي َخْلِق الَّس َماَواِت َواْلَأ ْرِض َواْخ ِتَلاِف الَّل ْيِل َوالَّن َهاِر َلآَياٍت ِّلُأ وِلي اْلَأ ْلَباِب اَّلِذيَن َيْذُكُروَن الَّل َه ِقَياًما‬
‫َوُقُعوًدا َوَعَل ُجُنوِبِهْم َوَيَتَفَّك ُروَن ِفي َخْلِق الَّس َماَواِت َواْلَأ ْرِض َرَّب َنا َما َخَلْقَت َٰهَذا َباِطًلا ُسْبَحاَنَك َفِقَنا‬
‫َعَذاَب الَّن اِرٰى‬

Verily, in the creation of the heavens and the earth and the alternation of the
night and the day are signs for those of understanding, who remember Allah
while standing or sitting or lying on their sides and give thought to the
creation of the heavens and the earth, saying: Our Lord, You did not create
this without purpose, exalted are You above such a thing, then protect us
from the punishment of the Hellfire.

Surah Ali Imran 3:190-191

And Allah said:

‫َس ُنِريِهْم آَياِتَنا ِفي اْلآَفاِق َوِفي َأ نُفِسِهْم َح َّت َيَتَبَّيَن َلُهْم َأ َّن ُه اْلَحُّق ۗ َأ َوَلْم َيْكِف ِبَرِّبَك َأ َّن ُه َعَل ُكِّل َشْي ٍء َشِهيٌد‬
‫ٰى‬ ‫ٰى‬
We will show them Our signs in the horizons and within themselves until it
becomes clear to them that it is the truth. But is it not sufficient concerning
your Lord that He is, over all things, a witness?

Surah Fussilat 41:53

A classical formulation of this argument is mentioned by Ibn Kathir. Once a

bedouin was asked about the evidence of Allah’s existence, so he responded:

‫َيا ُسْبَحاَن الَّل ِه ِإ َّن اْلَبْعَرَة َلَتُدُّل َعَلى اْلَبِعيِر ِإَو َّن َأ َثَر اْلَأ ْقَداِم َلَتُدُّل َعَلى اْلَمِسيِر َفَسَماٌء َذاُت َأ ْبَراٍج َوَأ ْرٌض‬
‫َذاُت ِف اَجٍج َوِب َحاٌر َذاُت َأ ْمَواٍج َأ َلا َيُدُّل َذِلَك َعَلى ُوُجوِد الَّل ِطيِف اْل َخِبيِر‬

Glory be to Allah! The camel’s dung testifies to the existence of the camel, and
the track testifies to the fact that someone was walking. A sky that holds the
stars, a land that has fairways and a sea that has waves? Does not all of this
testify to the existence of the Most Kind, Most Knowing?

Source: Tafseer Ibn Kathir 2:21

Ibn Kathir further comments:

‫َوَكَذِلَك َهِذِه اْلَأ ْن َهاُر الَّس اِرَحُة ِمْن ُقْطٍر ِإ َلى ُقْطٍر ِلَمَناِفِع اْلِعَباِد َوَما َذَرَأ ِفي اْلَأ ْرِض ِمَن اْل َحَيَواَناِت‬
‫اْلُمَتَنِّوَعِة َوالَّن َباِت اْلُمْخ َتِلِف الُّط ُعوِم َواْلَأ َرا يِيِح َواْلَأ ْش َكاِل َواْلَأ ْلَواِن َمَع اِّت َحاِد َطِبيَعِة الُّت ْرَبِة َواْلَماِء َعِلَمُوُجوَد‬
‫الَّص اِنِع َوُقْدَرَتُه اْلَعِظيَمَة َوِحْكَمَتُه َوَرْح َمَتُه ِب َخْلِقِه َوُلْطَفُه ِبِهْم ِإَو ْح َساَنُه ِإ َلْيِهْم َّر‬
‫َوِب ُه ِبِهْم َلا ِإ َلَه َغْيُرُه َوَلا َرَّب‬
‫ِسَواُه َعَلْيِه َتَوَّك ْلُت ِإَو َلْيِه ُأ ِنيُب َواْلآَياُت ِفي اْلُقْرآِن الَّد اَّلُة َعَلى َهَذا اْلَمَقاِم َكِثيَرٌة ِج ًّد ا‬
Whoever thinks about the running rivers that travel from area to area bringing
benefit, whoever ponders over what Allah has created on earth; various
animals and plants of different tastes, scents, shapes and colors that are a
result of unity between land and water. Whoever thinks about all of this then he
will realize that these facts testify to the existence of the Creator, His perfect
ability, wisdom, mercy, kindness, generosity and His overall compassion for
His creation. There is no deity worthy of worship except Allah, nor is there a
Lord besides Him, upon Him we rely and to Him we turn in repentance. There
are numerous verses in the Quran on this subject.

Imam Ash-Shafi’ee drew attention to the food of animals to establish the

existence of the Creator.

Ash-Shafi’ee said:

‫َهَذا َوَرُق الُّت وِت َطْعُمُه َواِحٌد َتْأ ُكُلُهالُّد وُد َفَيْخ ُرُج ِمْنُه اْلِإ ْبَرْيِسُم َوَتْأ ُكُلُهالَّن ْحُل َفَيْخ ُرُج ِمْنُه اْلَعَسُل َوَتْأ ُكُلُه‬
‫الَّش اُة َواْلَبِعيُر َواْلَأ ْنَعاُم َفُتْلِقيِه َبْعًرا َوَرَوًثا َوَتْأ ُكْلُهالِّظَباُء َفَيْخ ُرُج ِمْنَها اْلِمْسُك َوُهَو َشْي ٌء َواِحٌد‬

The leaves of a berry bush all have one taste. Worms eat it and produce silk,
bees eat it and produce honey. Goats, camels, and cows eat it and deliver
offspring. Deer eat it and produce musk. Yet, all of these come from one thing.

Source: Tafseer Ibn Kathir 2:21

Imam Malik was asked by Caliph Harun Rasheed about evidence for the
Creator and he drew attention to our various languages, sounds, and melodies
in nature.

Malik said:

‫َفاْس َتَدَّل ِباْخ ِتَلاِف الُّل َغاِت َواْلَأ ْص َواِت َوالَّن َغَماِت‬

You will find evidence in the different languages, different voices, and different
melodies.

Source: Tafseer Ibn Kathir 2:21

Imam Ahmad ibn Hanbal drew attention to the wonders of life emerging from
an egg to establish the existence of the Creator.

Ahmad said:

‫َهاُهَنا ِحْص ٌن َحِص يٌن َأ ْمَلُس َلْيَس َلُهَباٌب َوَلا َمْنَفٌذ َظاِهُرُه َكاْلِفَّض ِة اْلَبْيَضاِء َوَباِطُنُه َكالَّذ َهِب اْلِإ ْبِريِز َفَبْيَنا‬
‫ُهَو َكَذِلَك ِإ ِذ اْنَصَدَع ِجَداُرُه َفَخَرَج ِمْنُه َح َيَواٌن َسِميٌع َبِص يٌر ُذو َشْك ٍل َحَسٍن َوَصْوٍت َمِليٍح‬
Consider an impenetrable fortress without any doors or exits. The outside is
like white silver and the inside is like shimmering gold. It is built like this until
its walls crack and out comes an animal hearing and seeing with a beautiful
shape and a pleasant voice.

Source: Tafseer Ibn Kathir 2:21

Ibn Al-Qayyim likewise used the argument by design in his debates with the
atheists.

Ibn Al-Qayyim writes:

‫فسل المعطل الجاحد ما تقول في دولاب دائر على نهر قد احكمت آلاته وأحكم تركيبه وقدرت ادواته‬
‫احسن تقدير وأبلغه بحيث لا يرى الناظر فيه خللا في مادته ولا في صورته وقد جعل على حديقة عظيمة‬
‫فيها من كل انواع الثمار والزروع يسقيها حاجتها وفي تلك الحديقة من يلم شعثها ويحسن مراعاتها وتعهدها‬
‫والقيام بجميع مصالحها فلا يختل منها شيء ولا يتلف ثمارها ثم يقسم قيمتها عند الجذاذ على سائر المخارج‬
‫بحسب حاجاتهم وضروراتهم فيقسم لكل صنف منهم ما يليق به ويقسمه هكذا على الدوام اترى هذا‬
‫اتفاقا بلا صانع ولا مختار ولا مدبر بل اتفق وجود ذلك الدولاب والحديقة وكل ذلك اتفاقا من غير‬
‫فاعل ولا قيم ولا مدبر أفترى ما يقول لك عقلك في ذلك لو كان وما الذي يفتيك به وما الذي يرشدك‬
‫اليه‬

So ask the atheists, the deniers: What do you say about a watermill spinning
over a river with perfect parts? It is delicately made in a way that an observer
can see no breach in the construction, it efficiently irrigates a splendid orchard
that contains all kinds of plants and fruits, the orchard being well cared for,
pruned, weeded, and well served in every way so that nothing is left missing or
ignored, no fruit is left to rot. Then its produce is estimated by the harvester
and the money gained is distributed to various groups according to their needs,
each getting what is right for them, and all of this happens each time. Would
you say that all of this would happen by accident without an actor who has will
and resolution? Would you say that the wheel and the orchard are there by
coincidence and everything goes on there without an actor who has will and
resolution? What would your mind say to that? How would it solve the riddle?
What would that lead you to?

Source: Miftah Dar As-Sa’adah 1/214

Moreover, the vast majority of human beings throughout history and across
religious traditions have affirmed the existence of the Almighty Creator. It is
simply part of our nature to recognize these signs because Allah has created us
this way.

Allah said:
 ‫َفَأ ِقْم َوْج َهَك ِللِّديِن َحِنيًفاۚ ِفْطَرَت الَّل ِه اَّلِتي َفَطَرالَّن اَس َعَلْيَهاۚ َلا َتْبِديَل ِل َخْلِق الَّل ِهۚ َٰذِلَك الِّديُن اْلَقِّيُمَوَٰلِك َّن‬
‫َأ ْك َثَر الَّن اِس َلا َيْعَلُموَن‬

Direct your face toward the religion, inclining to truth. Adhere to the nature
of Allah upon which He has created all people. No change should there be in
the creation of Allah. That is the correct religion, but most of the people do
not know.

Surah Ar-Rum 30:30

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon
him, said:

‫َما ِمْن َمْوُلوٍد ِإ َّل ا ُيوَلُد َعَلى اْلِفْط َرِة‬

No one is born except they are upon natural instinct.

Source: Sahih Muslim 2658, Grade: Sahih

Allah said:

‫َوَلِئن َسَأ ْلَتُهم َّم ْن َخَلَق الَّس َماَواِت َواْلَأ ْرَض َلَيُقوُلَّن الَّل ُهۚ ُقِل اْل َحْمُد َّلِلِهۚ َبْل َأ ْك َثُرُهْم َلا َيْعَلُموَن‬

If you asked them: Who created the heavens and earth? They would surely
say: Allah. Say: All praise is due to Allah, but most of them do not know.

Surah Luqman 31:25

And Allah said:

‫َوَلِئن َسَأ ْلَتُهم َّم ْن َخَلَقُهْم َلَيُقوُلَّن الَّل ُهۖ َفَأ َّنٰى ُيْؤَفُكوَن‬

If you asked them who created them, they would surely say: Allah. So how
are they deluded?

Surah Az-Zukhruf 43:87

For this reason, every human being will call out to Allah during times of
calamity, as it is an innate instinct to turn to the Creator in times of distress.

Allah said:
‫ُقْل َمن ُيَنِّجيُكم ِّمن ُظ ُلَماِت اْلَبِّر َواْلَبْح ِر َتْدُعوَنُه َتَضُّر ًعا َوُخْف َيًة َّلِئْن َأ نَجاَنا ِمْن َٰهِذِه َل َّن‬
‫َنُكوَن ِمَن الَّش اِكِريَن ُقِل‬
‫الَّل ُه ُيَنِّجيُكم ِّمْنَها َوِمن ُكِّل َكْرٍب ُثَّم َأ نُتْم ُتْشِرُكوَن‬
Say: Who rescues you from the darkness of the land and sea when you call
upon Him imploring aloud and privately: If He should save us from this
crisis, we will surely be among the thankful. Say: It is Allah who saves you
from it and from every distress, yet you still associate others with Him.

Surah Al-An’am 6:63-64

And Allah said:

‫ِإَو َذا َمَّس ُكُم الُّض ُّر ِفي اْلَبْح ِر َض َّل َمن َتْدُعوَن ِإ َّل ا ِإ َّي اُهۖ َف َّمَلا َن َّج اُكْم ِإ َلى اْلَبِّر َأ ْعَر ْض ُتْمۚ َوَكاَن اْلِإ نَساُن َكُفوًرا‬

When adversity touches you at sea, lost are all those you invoke except for
Him. But when He delivers you to the land, you turn away from Him. Ever is
man ungrateful.

Surah Al-Isra 17:67

And Allah said:

‫ِإَف َذا َرِكُبوا ِفي اْلُفْلِك َدَعُوا الَّل َه ُمْخِلِص يَن َلُهالِّديَن َف َّمَلا َن َّج اُهْم ِإ َلى اْلَبِّر ِإ َذا ُهْم ُيْشِرُكوَن‬

When they board a ship, they supplicate Allah, being sincere to Him in
religion. But when He delivers them to the land, at once they associate others
with Him.

Surah Al-Ankabut 29:65

Human nature also establishes the existence of the Creator by recognizing

objective moral values shared across religions and cultures throughout time,
known to philosophers as the “natural law” of the Creator. This is sometimes
called the moral argument.

Wabisa ibn Ma’bad Al-Asadi reported: The Messenger of Allah, peace and
blessings be upon him, said to him:

‫ِجْئَت َتْسَأ ُل َعْن اْلِبِّر َواْلِإ ْثِم‬

Have you come to ask about righteousness and sin?

I said, “Yes.” So the Prophet brought his fingers together and struck his chest
three times, saying:

‫اْس َتْفِت َنْفَسَك اْس َتْفِت َقْلَبَك َيا َواِبَصُة َثَلاًثا اْلِبُّر َما اْط َمَأ َّن ْت ِإ َلْيِه الَّن ْفُس َواْط َمَأ َّن ِإ َلْيِه اْلَقْلُب َواْلِإ ْثُمَما‬
‫َحاَك ِفي الَّن ْف ِس َوَتَرَّد َد ِفي الَّص ْدِر ِإَو ْن َأ ْفَتاَك الَّن اُس َوَأ ْفَتْوَك‬
Consult your soul, consult your heart, O Wabisa. Righteousness is what is
satisfying to your soul and your heart, and sin is what wavers in your soul
and causes hesitancy in your chest, even if the people give you a judgment,
and again give you a judgment.

Source: Sunan Ad-Darimi 2533, Grade: Hasan

It might asked why some people disbelieve in the Creator if sound human
nature inclines toward faith. The answer is that Allah has created life as a test
involving various influences such as the temptations of Satan and selfish
desires. Although human nature inclines toward faith, a person must ultimately
choose to pursue faith in the Creator over the influences of unbelief.

Iyad ibn Himar reported: The Messenger of Allah, peace and blessings be upon
him, said:

‫ِإَو ِّني َخَلْقُت ِعَباِدي ُحَنَفاَء ُكَّل ُهْم ِإَو َّن ُهْم َأ َتْتُهْم الَّش َياِطيُن َفاْج َتاَلْتُهْم َعْن ِديِنِهْم َوَحَّر َمْت َعَلْيِهْم َما َأ ْحَلْلُت‬
‫َلُهْم َوَأ َمَر ْت ُهْم َأ ْن َلا ُيْشِرُكوا ِبي َما َلْم ُأ ْنِزْل ِبِه ُسْلَطاًنا‬

Allah said: I have created all of My servants naturally inclined to worship

one God but it is the devils who turn them away from their religion. They
make unlawful for them what has been made lawful for them, and they
command them to associate partners with Me, although no authority has
been revealed for them.

Source: Sahih Muslim 2865, Grade: Sahih

In conclusion, the oneness of Lordship is one of the three essential principles of

Islamic monotheism, the belief that Allah alone has created the universe, that
He alone is its Provider and Sustainer, and that He has complete ownership and
power over His creation. His power, existence, and unity is established by
contemplating upon the universe and the signs of its design within nature.

Success comes from Allah, and Allah knows best.

An Explanation of Tawheed ar-Ruboobiyyah – Shaikh

‘Abdullaah bin Humayd

by AbdurRahman.orgSeptember 29, 2014

AUTHOR: Shaikh ‘Abdullaah bin Humayd
SOURCE: His treatise At-Tawheed (pg. 15-20)
PRODUCED BY: Al-Ibaanah.com

From the upcoming E-Book “An Explanation of Tawheed” of Shaikh ‘Abdullaah

bin Humayd,rahimahullaah, [Died 1402H]

All praise be to the One who created (His) servants for the purpose of
worshipping Him, and who commanded them to single Him out in worship and
obedience. And I bear witness that there is no deity that has the right to be
worshipped except Allaah, alone, and with no partner, whether in His Lordship
(Ruboobiyyah) or the Servitude to Him (Uloohiyyah). And I bear witness that
Muhammad is His slave and messenger, may Allaah send His peace and
blessings on him, his family, his Companions, and whoever follows his path and
adheres to his Call, until the Day of Recompense.

To proceed:

Before you is a small pamphlet, which explains the pure Salafee Creed, free from
everything that has wrongly mixed into it from false concepts and innovations. It
is the Creed of Ahlus-Sunnah wal-Jamaa’ah according to the Salaf
(predecessors) of this ummah, who consist of the Companions (Sahaabah), their
Followers (Taabi’een) and those who came after them from the true scholars
about whom the Muslims have unanimously agreed on as to their guidance and
understanding.

Know that the Tawheed (Oneness of Allaah) that has been indicated in the
Qur’aan, and the Sunnah, and which the Salaf of this ummah have unanimously
agreed on, can be divided into three categories:

1. Tawheed ar-Ruboobiyyah (Allaah’s Oneness in Lordship)

2. Tawheed al-Uloohiyyah (Allaah’s Oneness in Worship)
3. Tawheed al-Asmaa was-Sifaat (Allaah’s Oneness in His Names and
Attributes)

An Explanation of Tawheed ar-Ruboobiyyah (Oneness in Lordship)

As for Allaah’s Oneness in Lordship, then the (Arab) polytheists whom the
Prophet was sent to affirmed and acknowledged it, but it was not enough to enter
them into Islaam. So they affirmed that Allaah was the only true Creator,
Provider, Giver of Life and Death, and Administrator of all affairs in this world,
which requires His Wisdom and Desire. However, this kind of affirmation is not
enough to make a person become a Muslim. Allaah says: “Say: ‘Who provides
for you from the sky and the earth? Or ‘Who owns the hearing and the
sight?’ And ‘Who brings out the living from the dead and the dead from the
living?’ And ‘Who disposes of the affairs?’ They will say: ‘Allaah.’ Then
say: ‘Will you not then be dutiful to Him?’” [Surah Yoonus: 31]

This means: “Will you not then single Him out in worship, whilst abandoning the
worship of others besides Him?”

So Allaah’s statement: “Say: ‘Who provides for you from the sky and the
earth’” means: “Who is the One who sends down rain water from the sky, thus
causing the earth to open through His Ability and Will, and bear therewith grain,
grapes, clover plants, olives, date palms, gardens packed with many trees, and
fruits and herbage? Is it a god along with Allaah?” They will say: “It is Allaah.”

Allaah’s statement: “Or ‘Who owns the hearing and the sight?’” means: “The
One who granted you this power of hearing and ability to see?” And if He wanted
to, He would take that away and deprive them of it, as occurs in Allaah’s
statement: “Say: It is He who created you and endowed you with hearing
and seeing and hearts. Little thanks do you give.” [Surah Al-Mulk: 23]

And Allaah says: “Say (to the disbelievers): ‘Tell me if Allaah took away your
hearing and your sight and sealed up your hearts, who is there – a god
other than Allaah – that can restore them for you?” [Surah Al-An’aam: 46]

“And ‘Who brings out the living from the dead and the dead from the
living” through His great Ability and all-encompassing Grace.

“And ‘Who disposes of the affairs” means: “Who is the One in whose Hand
lies the sovereignty over everything. And He protects all, while against Him there
is no protector?” And He is the Administrator over all affairs, the Ruler of whom
there is no end to His Rule. He is not to be questioned as to what He does, while
they (i.e. the creation) will be questioned. “Everyone in the heavens and the
earth asks (i.e. supplicates to) Him. Everyday He is engaged in some
affair.” [Surah Ar-Rahmaan: 29]

So all of the dominion, whether in the heavens or in the earth or what lies
between them, from angels, mankind and jinn, are all in need of Him, subservient
to Him and humble themselves before Him.“They will say: ‘Allaah.’” This
means they know and acknowledge that it is Allaah. “Then say: ‘Will you not
then be dutiful to Him?’” meaning: “Will you not be afraid from Him that you are
worshipping others besides Him based on your opinions and ignorance?”

Most of the times that Allaah presents an argument against the polytheists, He
uses against them the fact that they acknowledge and affirm His Oneness in
Lordship (Ruboobiyyah) over the fact that (in spite of this) they reject His
Oneness in Worship (Uloohiyyah).

There are many ayaat that bear this same meaning:

Allaah says: “Say: To whom belongs the earth and whoever lies therein, if
you truly know? They will say: It belongs to Allaah. 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: Allaah. Say: Will you not then fear Allaah?
Say: Who is the One in whose Hand lies the sovereignty over everything.
And He protects all, while against Him there is no protector, if you truly
know? They will say: All that belongs to Allaah. Say: How then are you
deceived and turn away from the truth?” [Surah Al-Mu’minoon: 84-89]

The hearts of human beings were innately designed and fashioned to accept and
acknowledge Tawheed ar-Ruboobiyyah. So no one rejects it except for a few
rare individuals from mankind Look at Pharaoh and how he said: “I am your
lord, the most High.” [Surah An-Naazi’aat: 24] And: “I know not that you (his
chiefs) have a god other than me.” [Surah Al-Qasas: 38]

But yet at the same time, he acknowledged the existence of the Creator and
Originator of creation, as Allaah narrates the story about him in His saying: “And
they (Pharaoh and his people) rejected them (signs given to Moosaa)
wrongfully and arrogantly, even though their own selves were convinced
by them.” [Surah An-Naml: 14]

And Allaah narrates what his Prophet Moosaa said to Pharaoh: “You indeed
know that these signs have been sent down by none other than the Lord of
the heavens and the earth.”[Surah Al-Israa: 102]

Tawheed-Ar-Rububiyyah Necessitates And Leads On

To Tawheed-Al- Uluhiyyah
The meaning of this is that whoever recognises that there is no Creator,
Sustainer or One who Manages the affairs except Allah, Mighty and Majestic,
then it becomes necessary for him to affirm that no one deserves worship in all
its forms except Allah, free from all imperfections. This is tawheed aluluhiyyah,
for verily uluhiyyah is worship (‘ibaadah) and the meaning of ‘alilaah’ is ‘al-
ma’bood’, the One deserving worship. So Allah is to be called upon, help is only
sought from Him, only He is relied upon, sacrificing and vowing is only for Him
and all forms of worship are to be directed to Him alone. So tawheed ar-
rububiyyah is a proof for the obligation of tawheed aluluhiyyah and due to this
most of that which Allah uses as a proof for those who deny tawheed al-
uluhiyyah is tawheed ar-rububiyyah which they have already affirmed. Like His,
the Most High’s, saying: “O mankind! Worship your Lord, Who created you and
those who were before you so that you may become pious. (He) Who has made
the earth a resting place for you, and the sky as a canopy, and sent down rain
 from the sky and brought forth therewith fruits as a provision for you. Then do
not set up rivals with Allah (in worship) while you know (that He Alone has the
right to be worshipped).” [al-Baqarah (2): 21-22]

So He ordered them with tawheed al-uluhiyyah, which is worship of Him and He

used tawheed ar-rububiyyah as a proof against them, which is the creation of the
people of earlier and later time, the creation of the heavens and the earth and
that which is within them, the blowing of the wind, the sending of the rain, the
growing of plants, the production of fruits which are a provision for the slaves. So
it is not befitting for them to associate others with Him, from those who they know
have not done any of the above things or anything besides that. So the way of
the natural disposition is to affirm tawheed al-uluhiyyah which is proved by
tawheed ar-rububiyyah.

Three Aspects of Tawhid

Scholars of ‘aqeeda divide tawhid into three aspects: tawhid ar-
rububiyyah, tawhid al-uloohiyyah, and tawhid al-asmaa wal sifat.

Tawhid Ar-Rububiyyah is the tawhid of Lordship. It pertains to Allah’s

right as the Lord, and all that entails–the Creator, the Sustainer.

Tawhid Al-Uloohiyyah is the tawheed of worship. It pertains to Allah’s

right to be worshipped, without any partners.

Tawhid Al-Asmaa wal Sifat is the tawheed of Allah’s names and

attributes–such as that he is Ar-Rahman and Ar-Rahim.

Note that denying part or whole of any of the parts of any of these three
is shirk.

This division is derived directly from the Qur’an itself. Check it out:

‫اْلَح ْمُد لّلِه َر ِّب اْلَعاَلِميَن‬

‫الَّر ْح مـِن الَّر ِح يِم‬
‫َم ـاِلِك َيْوِم الِّدي‬
‫ِإَّياَك َنْعُبُد وِإَّياَك َنْس َتِعيُن‬
Translation: Praise be to Allah, the Lord of the worlds. The Most
Gracious, The Most Merciful. King of the Day of Judgment. You alone
we worship, and You alone we seek for help (Surah Fatiha, verse 2-5)1.
If you break these verses down, you will see a correspondance with the
three aspects of tawhid.

Rabil ‘Alameen (Lord of the Worlds): Allah’s right to Lordship

(Rububiyyah)

Ar-Rahman, Ar-Raheem, Maliki Yawmid-Deen (The Most Gracious, The

Most Merciful, King of the Day of Deen): Allah’s names and attributes
(Asmaa wal Sifat)

Iyyaka na’budu wa iyyaka na’sta’een (You alone we worship and You

alone we seek for help): Allah’s right to be worshipped (Uloohiyyah).

The same thing happens in Surah Nas. Check it out:

‫َأ‬
‫الَّناِس‬ ‫ُقْل ُعوُذ ِبَر ِّب‬
‫الَّناِس‬ ‫َمِلِك‬
‫الَّناِس‬ ‫ِإَلِه‬

Translation: Say: I seek refuge in the Lord of Humankind. The King of

Mankind. The God of Mankind (Surah Nas, verse 1-3)1

If you break these verses down, you will see a correspondance with the
three aspects of tawhid.

Rabin-Nas (Lord of Mankind): Allah’s right to Lordship (Rububiyyah)

Malikin-Nas (King of Mankind): Allah’s names and attributes (Asmaa wal

Sifat)

Ilahin-Nas (God of Mankind): Allah’s right to be worshipped

(Uloohiyyah).

And there are many more examples. These are just two of them.There’s
a lot of overlap between Rububiyyah and Asmaa wal Sifat, so in reality,
a two-category classification is more accurate. However this method is
easier to teach.

May Allah give us a perfect and pristine understanding of Him,

unmarred by any false ideologies. Ameen!