Section 5: Explanation That Tawhid ar-Rububiyyah Necessitates Tawhid al-Uluhiyyah

This means that whoever believes in Tawhid-ur-Rububiyyah, recognizing that there is no creator, or sustainer, or controller of the universe except Allah iSl then he must necessarily agree that none deserves worship in any of its forms, except Allah, glorified is He. This is the meaning of Tawhid-al-Uluhiyyah. Al-Uluhiyyah means worship. Al-Ilah (God), means the worshipped, so none should be invoked except Allah, nor should victory be sought from other than Him, nor should reliance (and trust) be placed in other than Him, nor should animal sacrifice be made to other than Him, nor should oaths be made or any act of worship be directed to other than Him. Tawhid-ur-Rububiyyah is a proof for the obligation of Tawhid-ul-Uliihiyyah. This is why most of the arguments with which Allah, glorified is He, confutes those who deny ul-Uluhiyyahis their acceptance of Tawhid-ur-Rububiyyah. As an example, Allah - the Most High - said: “O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqiin (the pious). (He) 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 provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped). ” (Qur’an 2: 21 - 22) So, He ordered them to Tawhid-ul-Uliihiyyah, which is His worship, and He confuted them with Tawhid-ur-Rububiyyah, which is the creation of mankind (those of old and latter generations), the creation of the heavens and the earth and whatever is in them, and the subduing of the wind, the sending down of rain, the growth of vegetation and the production of fruits, which are provisions for His slaves. Then it is not befitting that they associate with Him others whom they know have not done any of these things or anything else. The instinctive way to prove Tawhid-al-Uluhiyyah, is with Tawhid-ur-Rububiyyah; man, is naturally attached to the source of his creation and the origin of what benefits or harms him. Thereafter, he advances towards the means which bring him closer to Him (his Creator) and which makes Him pleased with him and strengthens the bond between them. So, ar-Rububiyyah is the door to Tawhid-al-Uluhiyyah (Unity of Godship). This is why Allah confuted the idolaters with this methodology and commanded His Messenger to confute them with the same. Allah - the Most High - said: “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. ‘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 (believe in His Oneness, obey Him, believe in the Resurrection and Recompense for each and every good or bad deed.). 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, (i.e. if Allah saves anyone none can punish him or harm him, and if Allah punishes or harms anyone none can save him), if you know. ’ They will say: ‘(All that belongs) to Allah. ’ Say: ‘How then are you deceived and turn away from the truth?” He the Most High also said: “Such is Allah, your Lord! La ilaha ilia Huwa (none has the right to be worshipped but (He), the Creator of all things. So worship Him So, He argued His right to worship with His oneness in ar-Rububiyyah. It was for the purpose of Tawhid-al-Uluhiyyah that He created all of creation. He - the Most High - said: “And I (Allah) created not the jinns and mankind except that they should The meaning of ‘worship M e’ is that they take Him as their only object of worship. A slave can never be a Monotheist based upon his belief in Tawhid ar-Rububiyyah alone, till he believes in Tawhid-al-Uluhiyyah and fulfill its obligations. Otherwise, the idolaters used to affirm belief in Tawhid ar-Rububiyyah, but that did not place them within the fold of Islam. Also, the Messenger )£ fought them, although they believed that Allah is the Creator, the Sustainer, the Giver of Life and the Taker of Life, as He - the Most High - mentioned: “And if you ask them who created them they will surely say: ‘Allah’.” (Qur’an 43: “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. ” (Qur’an 43: 9) “Say [O Muhammad: ‘Who provides for you from the sky and from the earth? Or who owns hearing and sight? And who bring out the living from the dead and brings out the dead from the living? And who disposes the affairs?’ They will say: ‘Allah’.” (Qur’an 10: This (sort of questioning) is very common in the Qur’an. So, whoever thinks that Tawhid means to believe in the existence of Allah, or to believe that Allah is the Creator and the Disposer of the affairs of the universe, and limits it to this category (of Tawhid), has not understood the real meaning of Tawhid to which the Messengers invited. That person has stopped at the necessitation and neglected the necessitated, and he stopped at the evidence and neglected the evidenced. Amongst the peculiarities of al-Uluhiyyah (Godship) is, unrestricted perfection from all perspectives, one that involves no deficiency in any way. This necessitates that all forms of worship be solely for Him, Alone; all exaltation, reverence, fear, invocation, hope, turning unto in repentance, reliance, seeking victory, perfect humility and love, all of these rationally, instinctively and from the perspective of the Shari 'ah, should be for Allah Alone, and not for anything else. 2.2. Tawhid-al-Uluhiyyah (Unity of Godship) This contains the following sections: Section 1: The meaning of Tawhid-al-Uluhiyyah, the theme of the invitation of the Messengers. Section 2: The Shahadatayn: their meanings, pillars, pre-requisites, implications and things, which negate them. Section 3: Enacting laws: The right to declare as lawful and unlawful belongs to Allah. Section 4: Worship: Its meaning, types and comprehensiveness. Section 5: Explanations of wrong concepts of the definition of worship (such as laxity and extremism). Section 6: Explanation of the pillars of true servitude (worship); Love, Fear, Humility and Hope.