.I bear witness that there is no God but ALLAH

!?Do you know something important like this

::FROM DARKNESS INTO LIGHT::

NESS

::ALLAH'S BOOK::

HERE

http://www.quranexplorer.com/quran/

____________________________________________________________

::THE BEAUTIFUL NAMES OF ALLAH::

God (Allah) has many names, and all of them indicate His Greatness

His Perfection and His Majesty. Prophet Muhammad said “God has ninety-nine names, one hundred less one; whoever learns them will enter Paradise.”[1]

Learning involves not only memorisation but also appreciating their meanings and calling God with them.

Learning and thus knowing God’s names leads mankind to understand that he was created to

worship God Alone and to live according to God’s commandments.

This knowledge allows mankind to put into action his understanding of God and inspires him to live a life of righteousness.

Understanding the meanings of God’s names liberates mankind from worshipping any part of the Creation.

When a person learns that God is al-Ahad (The One and Unique), he will not equate anything else with Him; when he learns that He is al-Razzaaq (The Provider), he will not seek provision from anyone else; when he learns that He is al-Ghafar (The All forgiving), it will be to God Alone that he turns for forgiveness.

Prophet Muhammad emphasised the importance of calling on God by His Most Beautiful names. In his own supplications to God, he is known to have said, “Oh God, I ask you of you by every name that You have named yourself, or that You have revealed in Your book, or that You have taught any of Your creation, or that You have kept hidden in the unseen knowledge with Yourself.”[2]

We are encouraged to call upon God by the name that is specific to the kind of care and help we need.[3]

The name Rubb (Lord, Cherisher) is repeated in many verses of the Quran.

The Rubb guides and cares for all of the believers; He manages their affairs and bestows blessings as He wills. In the English language, there is no real equivalent for the word Rubb.

It is often translated as Lord, but this word does not do justice to the breadth and depth of meaning found in the Arabic word Rubb. It means the One the Only Lord of the entire universe, its Creator, Sustainer, Cherisher and Giver of security.

The names Al-Hakeem (The Wise) and Al-Hakam (The Judge) indicate God is the source of all wisdom, in His creation and in His commands, and He is the Judge of all things. He is the One Who created everything, and therefore He alone knows the true wisdom in it's creation. He judges between mankind by His Law, His decree and His reward or punishment.

He judges with fairness and does not oppress anyone the slightest. No person is made to bear the sin of another. God is just in all His decisions.
“… And who is better in judgement than God for a people who have firm Faith.” (Quran 5:50)

“God will judge between you on the Day of Resurrection about that wherein you used to differ.” (Quran 22:69)

God’s name Al-Quddoos (The Holy) indicates the One Who is Blessed and Pure. The angels sanctify Him, and He is praised for His virtues and goodness. God is The Holy because He is far above having any opposites, rivals, partner or son. He is perfect, having no faults or shortcomings. He is far above anything being near Him or like Him in any aspect:
“… There is nothing like unto Him…” (Quran 42:11)

and,

“And there is none co-equal or comparable unto Him.” (Quran 112:4)

Amongst God’s names are Al-Mu’ti (The Giver) and Al-Maani’ (The Withholder). None can withhold what He gives, and none can give what He withholds. He is the One Who gives to whomever He wills and withholds from whomever He wills.

Prophet Muhammad said to one of his young companions:

“Know that if all were to gather together to benefit you with anything, they would benefit you only with something that Allah had already prescribed for you. And if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you.” (At Tirmidi)

God is Al-Shaakir (The Grateful) and Al-Shakoor (The Appreciative). He is the One Who appreciates even the smallest deed, and He forgives the greatest mistakes. He increases good deeds and appreciates those who give Him thanks. God remembers those who remember Him.

“And they will say: ‘All the praises and thanks be to Allah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft­ Forgiving, Most Ready to appreciate (good deeds and to recompense).’” (Quran 35:34)

From the sayings of Prophet Muhammad, we learn:

“God has written down the good deeds and the bad ones. He who has intended a good deed and has not done it, God writes it down as a full good deed, but if he has intended it and has done it, God writes it down as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, God writes it down as a full good deed, but if he has intended it and has done it, God writes it down as one bad deed.” (Saheeh Al-Bukhari, Saheeh Muslim)

God is the One who guides mankind to the way that will benefit them and He protects them.

God is Al-Haadi (The Guide). He is the only source of guidance and the One from whom all Protection emanates. God’s guidance causes hearts to fill with piety and righteousness. He is the guiding light in the darkness.

“But Sufficient is your Lord as a Guide and Helper.” (Quran 25:31)

These are just a few of the Names of God that can be found in the Quran and in the authentic sayings of Prophet Muhammad. You will find many of these Names and attributes at the end of verses in the Quran.

When we reach out to God, He reaches out to us. When we call on Him, He listens and responds.

When speaking about God – Allah, the Most Gracious, the Most Merciful, Prophet Muhammad

said that Allah calls out to His creation in the final third of the night, saying:

“Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him?”[4]

.............................................................................................................................................

**The creatures prove the existence of the Creator**

The Qur'an challenges those

who deny the existence of the Creator under the pretext that it

must be admitted by human intellect.

This fact can never be rejected by any sound human intellect.

Allah Almighty says,

Or 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

. [Al-Tur: 35-36].

Allah Almighty tells them that there is no doubt about your own existence

and that of heavens and earth.

It is established in the human mind that everything that

exists in the universe is evidence on the presence of its Creator.

For example

, the sky containing great stars and

the different paths on earth prove the existence of Allah, the Ever-Knowing,

The Acquainted. The great biologists and researchers realize his fact.

· The law of cause and effect:

This law states that nothing among that

which exists came into existence by its own self

nor had the ability to affect other things around.

This may be represented in the following example

:

- Years ago, the sand dunes in the Empty Quarter desert

[al-Rubi' al-khali desert]

were removed by wind and it revealed the traces of a city that was buried under the sand.

Geologists, at that time, tried their best in searching for its components

and knowing the age in which it was built.

It didn't cross the mind of any of those geologists or others that

this city was found thanks to the elements of nature such

as wind, rain, heat, cold and it was not a manmade work.

On the contrary, if anyone claimed that this city was emerged due the elements of nature, people will make fun of him and feel pity for him.

So, what would be the case if someone says

that this city was found naturally in the air and

then it settled on earth after the passage of time?

This statement is rather stranger that its previous.

This is because it is something innate that nothing could come to existence by its own self.

Therefore, the city must have been built by wise clever builders.

- Another example

,

the human mind can accept that a person may ascend the stairs of a building,

because mankind has the ability to move and do that.

However, we assert that a stone could not move by its own self to ascend the stairs

of a building.

One of the amazing things that people assert is that a city

can never be found without a founder and it is impossible for a stone to move from down to up stairs;

however, they agree that the entire universe is found without a maker.

Nevertheless, founding and creating this universe is greater and

more complex than anything else upon earth.

Allah Almighty says:

The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know.

[Ghafir: 57].

However, when arguing with those who deny these facts on logical scientific basis,

they have no choice except admitting or continuing in stubbornness.

Scholars of Islam were and still face the polytheists through this perspective of logic and intellect.

A Muslim scholar once said to a group of disbelievers:

do you accept the argument of someone who

says that a ship loaded with goods run through

the waves of the sea in a windy day without a navigator or a crew?

They replied: this cannot be accepted by the human mind.

Thereupon, the scholar wondered: Oh Allah Most Exalted!

If it is not perceived by the human mind that

the ship can never run through the waves of the sea without a navigator,

so, how could this entire world with all its different conditions and

spaces can be found without a maker or protector?!

They said:

we believe in what you said and they repented.

This is the law that the human mind accepts and

submits itself to it as it is asserted in the noble

verse that reads: Or were they created by nothing, or were

they the creators [of themselves]?

[Al-Tur: 35].

This evidence obliges all people of intellect to admit that there is a Creator

who deserves to be worshipped.

This fact is depicted in a perfect effective manner that penetrates

and shakes one's soul.
Jubayr Ibn Mut'im said:

"I heard the Messenger of Allah

(peace and blessings be upon him)

reciting Surat al-Tur while he was leading the Maghreb prayer and when he reached those verses: Or 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.

Or have they the depositories [containing the provision] of your Lord? Or are they the controllers [of them]?

[Al-Tur: 35-37]

"my heart was almost rent asunder."

[Reported by Al-Bukhari in his Sahih].

- Abu Sulaiman al-Khatabi commentary on the above mentioned verses of Surat al-Tur:
Al-Bayhaqi said: Abu Sulaiman al-Khatabi

said:

"The reason why Jubayer trembled upon hearing these verses is because

he realized its real meaning and comprehended the great evidence it implies on the existence of the Creator."
Al-Khatabi commented on the verse no.35 of surat al-Tur by saying:

"Or were they created by nothing, or were they the creators [of themselves]? It is never perceivable that

all these creatures came to existence without a creator since

it is necessary for everything that exists to have a creator or maker.

So, did those who deny the existence of Allah the Creator create themselves?i

This is the utmost degrees of corruption and falsehood because

they can never do it nor have the ability to.

Therefore, their claim is refuted and all the creations that

exist stand as a proof against it and they have to know that

there is a creator in whom they should believe.

Then he said:

(Or did they create the heavens and the earth? Rather, they are not certain.)

[Al-Tur-36]

this verse asserts that the claims of those polytheists are certainly in vain since

they cannot create the heavens and earth. So, all proofs are against them."

- The Qur'an teaches us the art of dialogue with disbelievers

to prove the existence of Allah:

Have you not considered the one who argued with Abraham

about his Lord [merely] because Allah had given him kingship?

When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death

." Abraham said,

"Indeed, Allah brings up the sun from the east, so bring it up from the west.

" So the disbeliever was overwhelmed [by astonishment],

and Allah does not guide the wrongdoing people

[Al-Baqarah: 258].

Therefore, when a disbeliever claims that he created himself,

let him prove that he created the heavens and earth.

Based on this, if he could neither create himself nor the heavens nor the earth who can never in turn create themselves; hence, all of these creations should have a maker.

This maker and creator is Allah the Almighty.

- How the experimental sciences evaluate this law:

The nature and abilities of mankind cannot follow and

encompass all the stages of causes and effects in order to reach the beginning of creation.

Therefore, experimental sciences failed to know the origin of things and it drew itself back declaring the victory of the unseen that

both ignorant and people of knowledge ignore.

-

The human mind must confess the existence of Allah, the Creator of all that Which exists:

Admitting the human failure to reach the beginning of creation is confronted with a certainty

that every human mind admit either willingly or unwillingly; namely, whatever reasons are,

there must be something eternal which is considered the first and last

and brought everything to existence.

.....................................................................................................

::PROOFS OF EXISTENCE OF ALLAH::

Note: "Proving" God exists is really not our purpose.

We are only interested in providing clear statements based on facts

and logic and then allow the individual decide for themselves

who they would like to believe.

There have always been people who believed in the existence of God

and there have always been those who have denied in His existence

We must realize there are those who

will never believe no matter how much proof or evidence we produce.

The reason is some people don't want to believe in a Creator or Sustainer.

They would not like to consider one day they will have to answer for their actions

and for their refusal to acknowledge their

Benefactor to whom they owe their very existence.

We come to know it is not so much a matter of us trying to convey our beliefs

as it is for them to set aside preconceived prejudices against proper belief.

Meaning: this is really a matter of guidance from Above.

If they refuse even with evident proofs in front of them,

this is not between us and them; it is between them and their Creator.

Again, it is not our job to "prove" anything to anyone.

We only need to present the facts in truth

and allow the listener to make up their own mind

.We just begin with simple logic.

When something is right in front of our eyes it is difficult to deny it, right?i

Asking rhetorical questions can be very helpful in presenting our case

. Begin by asking the question; "Can you prove you exist?"

Yes, of course you can

You merely use your senses to determine what you can see, hear, feel, smell, taste

and you

have emotions as well.

All of this is a part of your existence.

But this is not how we perceive God in Islam.

We can look to the things He has created and the way He cares for things

and sustains us, to know there is no doubt of His existence

.One approach is to suggest simple yet convincing experiments anyone could comprehend

.

For instance, say to someone,

"Consider this the next time you are looking up at the moon

or the stars on a clear night; could you drop a drinking glass on the sidewalk

and expect it would hit the ground

and on impact it would not shatter, but it would divide up into little small drinking glasses, with iced tea in them?o

Of course not.

Another example

is have them consider what might happen if a tornado came through a junkyard

and tore through the old cars

; would it leave behind a nice new Mercedes with the engine running

and no parts left around? i

Naturally not.

Or ask someone to consider what it would be like if someone

told us about a fast food restaurant operating itself without any people there?i

The food just cooks itself,

files from the kitchen to the table and then when we are done,

the dishes jump back the kitchen to wash themselves.

This is too crazy for anyone to even think about

.

After reflecting on all of the above,

how could we look to the universe above us through a telescope

or observe the cells in a microscope and

then think all of this came about as a result of a "big bang" or some "accident"?i

.................................................................................................

::BELIEVING IN ALLAH::

Iman in Allah Almighty is the principle of faith:

Believing in Allah Almighty is the principle reason for which Allah created the heaven,

earth, Paradise, Hellfire, the balance, the straight path

and all mankind. Allah Almighty says in the Qur'an:

I created Jinn and mankind only to worship Me.

[Al-Dhariyat: 56]

Knowing Allah Almighty and believing in Him requires admitting His Lordship (Rububiyyah), Worship (Uluhiyyah),

Names and Attributes (Al-Assma' wa Al-Sifat)

which are considered the basics of faith.

Muslims must know all of these matters relating to Allah Almighty to have sound faith.

Following is a glimpse on such principles of faith:

What does Iman mean?

- Linguistic meaning: to believe.

- Technical meaning:

Believe in Allah verbally and by heart.

Iman in Allah means the firm conviction that Allah Almighty is the Rabb (the Lord),

Creator, Master, Cherisher of all things;

and that He is the Ilah (diety) who is alone worthy of undivided worship

and that He is distinguished by all the attributes of perfection

and completeness and that He is above any faults or deficiencies.

The three areas of Tawhid (monotheism):

- The Tawhid of Lordship.

- The Tawhid of Worship.

- The Tawhid of Names and Attributes (al-Assma wa al-Sifat).






1- Tawhid of Lordship:

It generally means the firm conviction that Allah is the Lord

, Owner and Disposer of everything with no partner.

Allah's Lordship over His creation means that He alone is their Creator,

Master, and Disposer of their affairs.

To attribute leadership solely to Allah means:

conviction that He alone is the Creator,

the Master of mankind, the One who gives them life and death,

who bestows benefactions and visits with hardship;

the One who responds to their supplication,

the One who gives and deprives and has power over them.

Creation and commandments are His and to Him is all the power.


Allah Almighty says:

His verily is all creation and commandment. Exalted be Allah, Lord of the worlds.

[Al-'Araf: 54]

Believing in Allah's Lordship includes believing in predestination:

This means to believe that everything occurs according to

the prior knowledge and will of Allah, Exalted be He, Who destined everything

And everyone of His creation has to meet his destiny according to what Allah has decreed.

Tawhid of Lordship from the Qur'anic perspective:

The Qur'an clearly states this branch of Tawhid in its entire chapters.

This is because this kind of Tawhid is the basic for Iman

and because Allah the Creator,

the Owner and the Disposer is worthy of undivided worship,

submission, praising, thanking, remembering, supplication, hope, fear and the like.

All acts of worship must be dedicated to the One who created

and disposes everything.

Moreover, Allah, the Creator, Disposer and Owner only deserve the attributes of Majesty, Beauty and perfection.

This is because such attributes can never be for anyone

except the Lord of the worlds since it is impossible to

attribute Lordship to anyone. Allah is the Eternal.

All-Hearing, All-Sighting, the Omnipotent, Ever speaker and does what

He wants and Wise in all His decrees.

Therefore, this branch of Tawhid is mentioned in

the Qur'an in different contexts including that of praise,

worship, submission and stating Allah's Exalted Attributes and Names.

Allah Almighty says in the Qur'an:

[All] praise is [due] to Allah, Lord of the worlds

[Al-Fatiha: 1]

Then, to Allah belongs [all] praise - Lord of the heavens and

Lord of the earth, Lord of the worlds.

[Al-Jathiya: 36]

Say [Muhammad], "Indeed, the guidance of Allah is the [only] guidance;

and we have been commanded to submit to the Lord of the worlds

. [Al-'An'am: 71]
Say,

"Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.

[Al-'An'am: 162]

Say,

"Is it other than Allah I should take as a protector, Creator of the heavens and the earth, while it is He who feeds and is not fed?"

Say,

[O Muhammad], "Indeed, I have been commanded to be the first [among you] who submit [to Allah] and [was commanded], 'Do not ever be of the polytheists.'

[Al-'An'am: 14]

His verily is all creation and commandment. Exalted be Allah, Lord of the worlds. Call upon your Lord in humility and privately; indeed, He does not like transgressors.

[ Al-'Araf: 54-55]

And why should I not worship He who created me and to whom you will be returned?

[Ya-Seen: 22]

O mankind, worship your Lord, who created you and those before you, that you may become righteous - [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].

[Al-Baqarah: 12-22]

Tawhid of Lordship does not suffice to declare one's Islam (monotheism):

When the people of Quraysh rejected to declare the Oneness of Allah by saying

"La Illaha Illa Allah" "there is no god but Allah", Allah Almighty commanded his Prophet (peace and blessings be upon him) to question those people about the Owner, the Creator, the Sustainer. They replied that He is "Allah". However, they rejected to single Him with worship and were stated in the Qur'an as saying, " Has he made the gods [only] one God? Indeed, this is an astonishing thing."

[Sad: 5]

Thereupon, they did not enter Islam because they refused to submit themselves to Allah. This is because they have no choice regarding their creation, but they must fulfill the purpose for which they were created. Allah gave them the will to choose what they do; however, they have no choice regarding the entire creation. Allah Almighty says, "And I did not create the jinn and mankind except to worship Me

. [Al-Dhariyat: 56]

In this verse, Allah attributed the act of creation to Himself

and ordered them to worship Him as it is also mentioned in many verses.

Consequently, worshiping Allah means to obey His commands while refraining from disobeying Him

.

Hence, "La Illaha Illa Allah" means that none deserves to be truly worshipped except Allah.

Mentioning the word "truly" here restricts the concept of worship to

Allah alone and denying all false claims of associating partners with Him.

Allah Almighty also rebuked those disbelievers for denying the Lordship of

Allah over them. Despite the fact they admit that He is the Creator,

they rejected to return to Him in worship and were heedless about it.

Allah Almighty says,

Say, [O Muhammad], "To whom belongs the earth and whoever is in it, if you should know?" They will say, "To Allah." Say, "Then will you not remember?" Say, "Who is Lord of the seven heavens and Lord of the Great Throne?" They will say, "[They belong] to Allah." Say, "Then will you not fear Him?" Say, "In whose hand is the realm of all things - and He protects while none can protect against Him - if you should know?" They will say, "[All belongs] to Allah." Say, "Then how are you deluded?"

[Al-Mu'minun: 84-89]

And if you should ask them, "Who has created the heavens and the earth?" they would surely say, "They were created by the Exalted in Might, the Knowing."

[Al-Zukhruf: 9]




- Tawhid of worship:

This means that the believer holds the firm conviction that

Allah Almighty is the true God and there is no God but Him,

and he directs his worship only to Him.

The word Ilah means in Arabic: Alma'aluh which means

: the one to be worshiped. Scholars defined the word worship as

humiliation and submission to Allah;

in other words it is the perfect love and submission to Allah.

Tawhid of worship is based on dedicating one's worship to

Allah only either external or internal acts.

The true believer worship Allah alone with

love, sincerity, fear, hope, supplicates Him, puts his trust in Him,

obedience, humiliation, submission and all forms of worship.

This kind of Tawhid incorporates, in its real meaning,

all the other types: it incorporates the Tawhid of Allah in His Lordship,

His names and attributes, the reverse is not true.

This means that the one who

admits the Lordship of Allah may not believe in

His Oneness or directs worship to Him alone.

The same is applied to the one who admit the Tawhid of Allah's names and

attributes while denying the other kinds of Tawhid.

However, the one who admits the Tawhid of Allah's worship over

His creation is actually realized that Allah is the Lord of this world and

to whom belongs the beautiful names and

all attributes of perfection. This is because sincere worship must be dedicated

to Allah only, the Lord of the world and it is unacceptable that

worship is to be dedicated to that which is imperfect.
Based on this, testifying the "La Illah Illa Allah" "there is no God but Allah" implies all kinds of Tawhid. This kind of Tawhid is considered the essence of religion and for which Allah created everything. Allah Almighty says, I created Jinn and mankind only to worship Me

. [Al-Dhariyat: 56]

Imam ibn Taymiya (may Allah have mercy on him) said

: "this kind of Tawhid distinguishes between monotheists and polytheists and for which reward and punishment will be applied in this world and in the Hereafter. So, whoever denies it, will be a polytheist".
All the Messengers and Books that Allah Almighty sent to His servants called people to this kind of Tawhid. In other words, it was the basic and essence of their missions. Allah Most High says,

And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut [Idols].

[Al-Nahl: 36]

And We sent not before you any messenger except that We revealed to him that, "There is no deity except Me, so worship Me."

[Al-Anbiya: 25]

Allah Almighty informed us in the Qur'an that all His Messengers; Noah, Hud, Salih and Shu'aib called their people to worship Allah the One true God. All of them told their people this statement: "O my people, worship Allah; you have no deity other than Him.

[Hud: 61, Al-'Araf: 65, Al-Anbiya: 25]

The Tawhid of Uluhiya necessitates certain matters,

the first of which is to worship Allah sincerely and

direct all our acts to worship to Him alone.

This includes

the following:

1-

Loving Allah sincerely without associating any partner with Him. Whoever loves anything or associates partners with Allah in loving Him, will be a disbeliever. Allah Almighty says,
And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.

[Al-Baqarah: 165]

So, among the acts of major sins is to associate partners or

take partners in loving Allah. This is a kind of disbelief that

Allah never forgives except through sincere repentance.

2-

Directing our supplications, trust and hope sincerely to Allah and in all matters that none save Him the Almighty can dispose. Allah Most High says,
And do not invoke besides Allah that which neither benefits you nor harms you, for if you did, then indeed you would be of the wrongdoers.

[Yunus: 106]

And in Allah put your trust if you are true believers.

[Al-Ma'ida: 23]

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.

[Al-Baqarah: 218]

3-

It is an obligation no to associate partners with Allah in fearing Him. Whoever believes that any among creation may bring or has the power to harm and fears it, he then disbelieves. Allah Almighty says, "So fear only Me."

[Al-Nahl: 51]

It is worthy to mention that there is difference between

the above kind of fear and that one feels by instinct.

Fearing Allah is a must in worshiping Him,

while there is no objection to fearing beasts or any of such creatures.

To conclude, Tawhid al-Uluhiya means to declare that

(there is no God but Allah and Muhammad

(peace and blessings be upon him) is His Messenger)

. This includes singling Allah with worship and

to follow what has been revealed to His Messenger.

The Tawhid of Names and Attributes (Al-Assma' wa al-Sifat):

It means that to Allah belong all the Exalted Names and Attributes.

So, we must describe Him as He describes Himself and according to what His Messenger

described Him without likening Him to His creatures.

Allah Almighty says,

There is nothing like unto Him, and He is the Hearing, the Seeing.

[Al-Shura: 11]

Scholars said, "testifying that there is no God but Allah

" implies Tawhid of Lordship, Worship and Names and Attributes

." [See the book: Questions and answers on 'Aqida]

- The Tawhid of Allah's Names and Attributes means:

it is the firm conviction in Allah's absolute perfection as well as in His perfect Attributes.

This implies placing Allah above any likeness to His creatures and beyond any imperfections. To believe that His Names and Attributes are established in the Qur'an and Sunnah, without detracting from them, expanding upon them, alerting or nullifying them. Allah Most High says,
There is nothing like unto Him, and He is the Hearing, the Seeing.

[Al-Shura: 11]

And to Allah belong the best names, so invoke Him by them

. [Al-'Araf: 180]

Say, "Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best names."

[Al-Isra: 110]

It also means that to Allah belong all the Attributes of perfection

and He is above any imperfections and nothing among His creatures is like Him.

This kind of Tawhid has three basics:

- Abandoning likening Allah Almighty to any of His creatures;

and raising Him above nay imperfections.

-

Believing that His Names and Attributes are established in the Qur'an and Sunnah, without

detracting from them, expanding upon them, alerting or nullifying them.
-

Abandoning any desire to ascertain the form of those attributes.
The first basic: It is to admit that Allah and His Attributes are not like any of His creatures. This is asserted in His saying, "There is nothing like unto Him.

[Al-Shura: 11]

and "Nor is there to Him any equivalent."

[Al-Ikhlas: 4]

Imam Al-Qurtubi (may Allah have mercy on him)

said in interpreting Allah's saying "There is nothing like unto Him":

"In our opinion, it means that Allah Exalted and Glorified be Him in His Kingdom

and in His Exalted Names and

High Attributes is not like or likened to any of His creatures.

What is mentioned in the Shari'ah [Islamic law] on the similarity

between the attributes of the creator and

His creations is not similar in the true sense of the word since the Attributes of Allah are Eternal

and never likened to any of His creatures."

Al-Wasiti (may Allah have mercy on him) said,

"Nothing is like His Self, none is like His Name, None is like His disposition, none is like His Attributes except similarity in its lexical derivations."

Al-Qurtubi mentioned in his interpretation vol.16 page 9:

"according to the people of Sunnah and Jama'a, the Eternal self of Allah is far beyond being new and vice versa."

Sayed Qutb (may Allah have mercy on him)

said in his book Fi Zilal al-Qur'an vol.7 page 272:

"One naturally believes in this.

This is because the Creator of all that exists can never be similar to what He created."

The second basic: it necessitates attributing to Allah what He and

His Messenger (peace and blessings be upon him)

attributed to Himself through the Qur'an and Sunnah. This is because Allah knows best about Himself. Allah Almighty says, "Are you more knowing or is Allah?"

[Al-Baqarah: 140]

Nu'aim ibn Hammad, Al-Bukhari's teacher (may Allah have mercy on them both), said, "Whoever likens Allah to any of His creatures or denies what Allah and His Messenger attributed to Him, will be a disbeliever. Nothing is like Him."

[Al-Rawda al-Nadiya: 22]

The third basic: it necessitates believing in Allah's Names and

Attributes as they are revealed in the Qur'an and Sunnah without searching in them.

Many people among the Salaf said upon being asked

about the how Allah is established on the Throne

: "Establishment (Istiwa) is known, the how of it is unknown,

belief in it is obligatory, and questions about it are reprehensible innovation (bid'ah)."

[See the book of Al-Iman: 11]