The four fundamental terms of the Quran are God, Lord, Worship, and Religion.

چار بنیادی اصطلاحوں سے ماخوذ

— Syed Abul A’la Maududi s book.
Translation by AI translate and transcriber app VOICEPAL.

If we reflect on the decline of the Muslim Ummah, the foremost reason that emerges is the neglect of Quranic teachings and a lack of awareness of its revolutionary message. Today, even when we read the Holy Quran, we do so without understanding its meanings and concepts, merely as a ritual. This is why we seek solutions to our problems and avenues for progress in various thoughts and ideologies around the world. However, we do not utilize or may not be capable of utilizing the remedy that Allah Almighty has revealed for us.

Maulana Syed Abul A’la Maududi, in writing this book, has clarified the revolutionary message of the Quran that transformed those who once herded camels into leaders of the world, and he has made the path to understanding the Quran easier. The deep insight into Quranic knowledge that Allah Almighty has granted him is fully reflected in this book.

In the name of Allah, the Most Gracious, the Most Merciful.

In the vocabulary of the Quran, the words “God,” “deity,” “religion” and “worship” (Rab, Allah, worship and religion) have fundamental significance.

The entire message of the Quran is that Allah is the only Lord and Deity; there is no other deity or Lord besides Him, and no one shares in His divinity and lordship.
Therefore, acknowledge Him as your Deity and Lord, and reject the divinity and lordship of anyone else.
Worship Him alone and do not worship anyone else.
Purify your religion for Him and reject every other religion.

Preface by Maulana Maudoodi

Allah, the Exalted, stated in Surah Al-Anbiya that He has revealed to every Messenger sent before you that there is no deity except Me, so worship Me. In another verse of Surah Al-Anbiya, verse 92, it is mentioned that indeed, you are one community of all the Prophets, and I am your Lord, so worship Me. In Surah At-Tawbah, it is stated that they were commanded nothing except to worship one deity; there is no deity except Him, and He is free from the association they make. In Surah Al-An’am, verse 164, it is said, “Say, ‘Shall I seek a deity other than Allah while He is the Lord of all things?'” In Surah Al-Kahf, it is mentioned that whoever hopes to meet their Lord should do righteous deeds and not associate anyone in the worship of their Lord. In Surah An-Nahl, verse 36, it is stated that We sent a Messenger to every nation with the message to worship Allah and to avoid false deities. In Surah Al-Imran, verse 83, it is asked, “Do they seek a religion other than Allah’s, while to Him belongs whatever is in the heavens and the earth? All are submissive to Him.” In Surah Az-Zumar, verse 11, it is commanded, “Say, ‘I have been commanded to worship Allah, making my religion sincere for Him.'” In Surah Al-Imran, verse 51, it is stated that Allah is my Lord and your Lord, so worship Him; this is the straight path. These few verses are merely examples. Anyone who reads the Quran will immediately realize that the entire discourse revolves around these four concepts, and the central idea of this book is precisely this. ..

Maulana Mahdud’s four fundamental terms are Allah, Rabb, Ilah, and Rububiyyah. The divinity of Allah is unique, and therefore, worship should be directed solely to Him. The religion should also be dedicated to Him.

IMPORTANCE OF THE FOUR BASIC TERMS

The significance of these Arabic terms is evident; understanding their correct and complete meanings is essential for comprehending the teachings of the Quran. If someone does not know the meanings of Ilah and Rabb, the definition of worship, or what religion means, the entire Quran will become meaningless for them. They will not be able to understand Tawhid, comprehend Shirk, or dedicate worship to Allah, nor will they be able to purify their religion for Him. Similarly, if someone has an unclear or incomplete understanding of these terms, the entire teaching of the Quran will remain vague for them. Despite believing in the Quran, their faith and actions will remain incomplete. They may continue to say “La ilaha illallah,” yet many lords besides Allah will remain their Rabb. They will sincerely claim that they do not worship anyone other than Allah, yet they will be compelled to worship many idols. They will assert that they are following Allah’s religion, and if they are associated with another religion, they will be ready to fight. However, many religions will still be around their necks. They may never utter the words Ilah and Rabb for anyone other than Allah, but in terms of the meanings for which these words were coined, they will have many Ilahs and Rabb. This unfortunate individual will not even realize that they have indeed made other lords and Ilahs besides Allah. If you tell them that they are worshiping others and committing Shirk in religion, they will rush to throw stones and scratch their faces. However, in terms of the true essence of worship and religion, they will indeed be worshipers of others and involved in the religion of others, without realizing that what they are doing is, in fact, the worship of others and that the state they are in is essentially the religion of non-Allah.
REAL REASONS OF MISUNDERSTANDING
The root cause of this misunderstanding is that when the Quran was presented in Arabia, everyone knew the meanings of Ilah and Rabb because these two words were already in common use among them. They understood the application of these words and their meanings. Therefore, when they were told that Allah is the only Ilah and Rabb, and that no one else has a share in divinity and lordship, they grasped the entire concept without any confusion. They understood clearly what was being dedicated to others and what was being reserved for Allah. Those who opposed this did so knowing where the denial of the divinity and lordship of others would lead, while those who believed did so with the understanding of what they would have to abandon and what they would have to choose.

Similarly, the terms worship and religion were already familiar to them. They knew what a servant (Abd) is, what servitude (Ubudiyyah) means, what attitude is implied by worship, and what the concept of religion is. Therefore, when they were told to abandon the worship of all others and to worship only Allah, and to enter into Allah’s religion, they had no misunderstanding in comprehending the Quran’s claim. They immediately understood that this teaching was about a fundamental change in the system of their lives. However, over the centuries, the meanings of these words, which were understood at the time of the Quran’s revelation, gradually changed. Each term became associated with very limited and ambiguous meanings, deviating from their original significance. One reason for this was the decline in pure Arabic understanding, and another reason was that the meanings of Ilah, Rabb, religion, and worship that existed in the non-Muslim society at the time of the Quran’s revelation were no longer retained by those who emerged in the Islamic society. Due to these two reasons, later dictionaries and commentaries often began to interpret Quranic terms based on the meanings understood by later Muslims rather than their original linguistic meanings. For example, the word Ilah was nearly equated with idols and deities, Rabb was defined as a caretaker or provider, worship was interpreted as mere ritualistic worship, and religion was considered synonymous with dharma or a term opposing religion. The term Taghut was translated as idol or devil. As a result, understanding the original intent of the Quran became difficult for people. The Quran states that no one should be made an Ilah besides Allah, and people think that by abandoning idols and deities, they have fulfilled the Quran’s intent. However, they are unaware of the broader implications of the term Ilah and the various things it encompasses. The Quran says not to acknowledge anyone as Rabb besides Allah, and people claim that they do not recognize anyone as their caretaker other than Allah, thus believing their Tawhid is complete. Yet, in terms of the application of the term Rabb, many have acknowledged the lordship of others instead of God. The Quran instructs to abandon the worship of Taghut and to worship only Allah, and people assert that they do not worship idols, they curse the devil, and they only affirm Allah, thus believing they have fulfilled this command of the Quran. However, they remain attached to many other Taghuts and have reserved all forms of worship, except for the worship of Allah, for others.

This is the state of religion, where the meaning of dedicating the religion to Allah is often misunderstood as merely converting to Islam and not being a Hindu, Christian, or Jew. Consequently, every person who identifies as a Muslim believes they have purified their religion for Allah, while in terms of the broader and deeper meaning of religion, the majority of such individuals do not have a religion that is truly dedicated to Allah.
——

RESULTS OF MISUNDERSTANDING

The consequences of misunderstanding stem from the fact that the essence of more than three-quarters of the teachings of the Quran has become obscured due to the misinterpretation of just these four terms.
Despite accepting Islam, the deficiencies observed in people’s beliefs and actions are largely attributed to this misunderstanding.
Therefore, to clarify the central teachings of the Holy Quran and its true intent, it is not necessary to provide a complete explanation of these terms.
Although I have previously attempted to shed light on their meanings in several of my articles, what I have expressed so far is neither sufficient to clear all misunderstandings nor can it fully satisfy people.
Thus, in this article, I will strive to elucidate the complete meanings of these four terms and present information that is not found in the dictionary or the Quran.

ILAHA

The linguistic research of the word “ilāh” is based on the root letters Alif, Lam, and Ha. The details of the words derived from this root in the dictionary are as follows: a person becomes bewildered and finds solace by seeking refuge in it or by establishing a connection with it. A person, frightened by the onset of a calamity or discomfort, is given refuge by another. The individual, due to intense longing, focuses on another, similar to a lost camel’s calf that clings to its mother upon finding her. The hidden and concealed aspects also relate to elevation or ascension.

From the contemplation of worship, it can be understood that the meanings of “ilāh” and “maʿbūd” arise from the necessity of worship. 1. The initial impulse for worship in a person’s mind arises from their neediness; they cannot even conceive of worshiping someone until they believe that this being can fulfill their needs, provide refuge from dangers and hardships, and bring peace in a state of anxiety.

Furthermore, the notion that a person considers someone as a provider of needs is intrinsically linked to the belief that they are superior to them, not only in rank but also in terms of power and strength. It is also a reality that, under the chain of causes and effects, those things that generally fulfill human needs and whose acts of providing are evident within the limits of human perception do not evoke any feelings of worship. For example, if I need money for expenses, I approach someone for a job or labor, and they accept my request and assign me work, providing me with a wage. Since this entire process occurs within my sensory perception and knowledge, and I understand how they fulfilled my need, the thought of their being worthy of worship does not even cross my mind.

The concept of worship can only arise in my mind when the personality, power, or ability of someone to fulfill needs is veiled by a state of influence.
Therefore, the meanings of “maʿbūd” are perceived in this context.
Then, regarding whom a person believes can fulfill needs, provide refuge in dangers, and offer peace in distress, it is essential for a person to pay attention to them with eagerness.
It is evident that the term “deity” for the divine is based on concepts such as fulfilling needs, providing refuge, and offering peace, as well as having superiority and control over these powers.
This leads to the expectation that the deity can be a provider of needs and a refuge.
The mysterious nature of the deity or their lack of visibility increases a person’s desire for them.

The concept of ILAHA IN period of Jahiliyyah (the Age of Ignorance).

After this linguistic research, we should examine the concepts that the Arabs and ancient nations had regarding divinity, which the Quran seeks to refute.
Firstly, in Surah Maryam 81, it states that they have taken deities besides Allah to be a source of strength for them or to protect them.
In Surah Yasin 74, it mentions that they have taken deities besides Allah with the hope that they will be helped, meaning that these deities will assist them.
From these two verses, it is evident that the people of ignorance believed that the deities they referred to would support them, protect them in times of difficulties and calamities, and keep them safe from harm.
In Surah Hud 101, it is stated that when the decree of your Lord came, those deities whom they called upon instead of Allah were of no help to them, and they only led them to destruction.
In Surah An-Nahl 20, 21, and 25, it is mentioned that those whom they call upon instead of Allah are not creators of anything; rather, they are themselves created beings, dead and not alive, and they do not know when they will be resurrected.
Your God is one God, as stated in Surah Al-Qasas 88. Do not call upon any other deity besides Him; there is no deity except Him.
In Surah Yunus 66, it is mentioned that those who call upon partners besides Allah are merely following illusions and are misguided.

These verses shed light on several important matters. First, the people of ignorance, whom they referred to as “al-ilah,” called upon them for assistance and to fulfill their needs, or in other words, they prayed to them. Second, these “al-ilah” were not only jinn, angels, or deities, but also deceased humans. The verse “وَأَمْوَاتٌ غَيْرُ أَحْيَاءٍ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ” clearly indicates this. Third, they believed that these “al-ilah” heard their prayers and were capable of providing help.

It is essential to understand the concept of prayer and the nature of assistance expected from these “al-ilah.” If I feel thirsty and call my servant to bring me water, or if I am ill and call a doctor for treatment, this does not constitute a prayer, nor does it mean that I am making the servant or doctor an “ilah,” as all of this falls under the chain of causes and is not exempt from it. However, if in a state of thirst or illness, instead of calling my servant or doctor, I call upon a saint or a deity, this indeed constitutes making them an “ilah” and praying to them.

Calling upon a saint who is hundreds of miles away and resting in peace implies that I consider them to be all-hearing and all-seeing, and I believe that their command over the chain of causes allows them to arrange for water to reach me or to alleviate my illness. In such a case, calling upon a deity implies that they have authority over water, health, or wealth, and they can naturally set the causes in motion to fulfill my needs.

Thus, the concept of “ilah,” based on which prayers are made, necessarily involves the belief in a supernatural authority and the possession of supernatural powers.

In Surah Al-Ahqaf, verses 27 and 28, it is stated, “We have destroyed the towns around you and have shown them Our signs repeatedly so that they may return.” Why did those whom they took as intermediaries, besides Allah, not help them at the time of punishment? Not only did they not help, but they also disappeared. This was the reality of their lies and fabrications.

In Surah Yasin, verse 22, it is stated, “Why should I not worship the One who created me and to whom you will all be returned? Should I take other deities besides Him, who, if the Most Merciful intends to harm me, their intercession will not benefit me, nor can they save me?”

In Surah Az-Zumar, verse 3, it is mentioned, “And those who have taken allies besides Allah say, ‘We only worship them so that they may bring us closer to Allah.’ Allah will judge between them on the Day of Resurrection regarding that in which they differ.”

In Surah Yunus, verse 18, it is stated, “They worship besides Allah that which cannot harm them or benefit them, and they say, ‘These are our intercessors with Allah.'”

These verses shed light on several additional points. They indicate that the people of ignorance did not understand that all divinity was divided among their deities and that there was no supreme God above them. They clearly held a concept of a supreme God, referred to as Allah in their language. Their fundamental belief regarding other deities was that these deities had some influence and role in the divinity of the supreme God. They believed that their words were heeded, that their intercession could benefit them, and that they could be protected from harm through them. Based on these ideas, they associated other deities with Allah. Therefore, according to their terminology, seeking intercession from someone before God, performing acts of reverence and respect before them, and offering vows and sacrifices to them was tantamount to making them a deity.

In Surah An-Nahl, Allah states that there should be no two deities; there is only one deity, so fear only Me. In Surah Al-An’am, Ibrahim said that he would never fear those whom you associate with God unless my Lord wills it, and that is certainly possible. In Surah Hud, the people of Prophet Hud said to him that they believed he was afflicted by one of their deities. This verse reveals that the people of ignorance feared their deities, believing that if they angered them or lost their attention, they would face illness, misfortune, loss, and various calamities.

In Surah At-Tawbah, it is mentioned that they took their scholars and monks as lords besides Allah and also regarded Jesus, son of Mary, as a lord, even though they were commanded to worship only one deity, and there is no other deity besides Him. In Surah Al-Furqan, it is questioned what you think of the person who has taken his desires as a deity; can you take responsibility for him? In Surah Al-An’am, it is stated that many polytheists have made the act of killing their children a norm due to their appointed partners in divinity. In Surah Ash-Shura, it is asked whether they have such partners who have established a religion for them that Allah has not permitted.

These verses present another concept of divinity that is entirely different from previous interpretations. Here, there is no notion of physical authority attributed to a deity. The deity mentioned is either a human or the human’s own self. The term “deity” is not used in the sense that one prays to it, considers it beneficial, or seeks refuge in it. Rather, it is designated as a deity in the sense that its commands are accepted as law, its orders are obeyed, and what it deems permissible is considered permissible, while what it deems forbidden is regarded as forbidden. It is assumed that this entity has the authority to command and prohibit, and no other power is sought for validation or sustenance.

The previous verse mentions the elevation of scholars and monks. This is clearly explained in a hadith. When Hazrat Adi bin Hatim (may Allah be pleased with him) asked the Prophet Muhammad (peace be upon him) about this verse, he replied that whatever your scholars and monks declared permissible, you accepted as permissible, and whatever they declared forbidden, you accepted as forbidden, without considering what Allah’s command was regarding those matters.

The meaning of the second verse is also quite clear: whoever obeys their own desires and follows its commands has, in fact, made their own self their deity. In the subsequent two verses, the term “partner” is used instead of “deity.” However, as clarified in our translation, “partner” refers to associating others with divinity. These two verses clearly indicate that those who consider any established custom, rule, or method as lawful without adhering to Allah’s command are, in fact, associating that lawmaker with God in divinity.

The criterion of authority in the chapter of sovereignty.

The concepts mentioned above are all interconnected through a logical relationship. A person who believes in a higher power considers this entity as a supporter, helper, problem solver, and one who listens to prayers, capable of bringing benefit or harm. This perception arises because, in their view, this being holds some form of authority in the universe. Similarly, a person who fears someone and believes that their displeasure will lead to harm while their approval will bring benefit also holds a notion of authority regarding that being in their mind.

Moreover, a person who, despite believing in God, turns to others for their needs does so because they perceive those others as having some form of authority. Additionally, a person who regards someone else’s command or authority as obligatory for themselves also acknowledges that being as having power. Thus, the essence of divinity is authority, whether understood as the supreme command over the universe or as the basis for human life under divine governance, where obedience to that command is inherently obligatory.

The reasoning of the Quran.
This is the concept of authority upon which the Quran emphasizes the denial of the divinity of anyone other than Allah and affirms the divinity of Allah alone. Its argument is that there is only one being in the heavens and the earth who possesses all powers and authorities. Creation belongs to Him, blessings come from Him, and life is His. Strength and power are entirely in His hands. Everything, willingly or unwillingly, obeys Him. Apart from Him, no one has any authority, nor does anyone’s command prevail. No one is aware of the secrets of creation, management, and planning, nor does anyone share even a tiny fraction of governmental powers. Therefore, in reality, there is no deity other than Him. And when there is no other deity in reality, every action you perform while considering others as deities is fundamentally incorrect. Whether it is an act of supplication, seeking refuge, making intercessions, or obeying commands, all these relationships you have established with others should be exclusively for Allah, for He alone is the possessor of authority. The way the Quran has argued this matter can be heard in its own words.

Translations of verses as follows

Surah Az-Zukhruf 84 states that He is the one who is God in the heavens and on the earth, and He is the Wise and the All-Knowing. This means that He possesses the knowledge and wisdom necessary to govern the heavens and the earth.

Surah An-Nahl 17:21 asks whether the one who creates is equal to the one who does not create. Do you not understand this? Those whom they call upon besides Allah do not create anything; rather, they themselves are created. Your God is one God.

Surah Fatir 3 reminds people to reflect on the blessings of Allah, for there is no other creator besides Him who provides sustenance from the heavens and the earth. There is no deity except Him; where then are you being led astray?

Surah Al-An’am 46:6 asks if you have ever considered that if Allah were to take away your hearing and sight and seal your hearts, who besides Allah could restore these faculties to you?

Surah Al-Qasas 70-72 affirms that He is Allah, and there is no other deity besides Him. All praise is due to Him in this world and the Hereafter. He is the Sole Sovereign, and to Him, you will return.

Surah Al-Mulk 14:15 questions whether you have ever thought that if Allah were to make night last forever until the Day of Resurrection, who besides Him could bring you light? Do you not hear?

Surah Saba 22-23 asks if you have ever considered that if He were to make day last forever, who besides Him could bring you night for rest?

Surah Al-Naml 60-64 inquires who created the heavens and the earth and sent down water from the sky to grow beautiful gardens whose trees you could not have planted. Is there any other deity besides Allah who shares in these actions? Yet, these people turn away from the truth.

Surah Al-Mu’minun 91 states that Allah has not taken a son, nor is there any other deity with Him. If there were, each deity would have taken away what it created, and they would have tried to overpower one another.

Surah Al-Isra 42-43 tells the Prophet to say that if there were other deities besides Allah, they would have sought ways to overpower the Lord of the Throne. He is pure and far above what they claim.

Surah Al-Baqarah 165 mentions that some people take others as partners with Allah and love them as they should love Allah. However, those who believe are stronger in love for Allah. Would that these wrongdoers realize the truth when they face punishment!

Surah Al-A’raf 4-5 asks if you have ever considered the state of your deities whom you call upon instead of Allah for your needs. Show me how much of the earth they have created or what share they have in the creation of the heavens. Who could be more misguided than one who calls upon someone other than Allah, who cannot respond until the Day of Resurrection?

Surah Al-Anbiya 22-23 states that if there were other deities in the heavens and the earth, the entire order would be disrupted. Allah, the Lord of the Throne, is far above what they attribute to Him.

Surah Al-Mu’minun 91 confirms that Allah has not taken a son, nor is there any other deity with Him. If there were, each deity would have taken away what it created, and they would have tried to overpower one another.

Surah Al-Furqan 2-3 states that He is the one who owns the dominion of the heavens and the earth, who has not taken a son, and who has no partner in His dominion. He created everything and has measured it precisely.

Surah Al-An’am 101-102 emphasizes that the one who brought the heavens and the earth into existence cannot have a son, as He has no wife. He created everything and knows everything. This is Allah, your Lord; there is no deity except Him. Therefore, worship Him, for He is the Guardian of all things.

Surah Al-A’raf 4-5 warns that some people take others as partners with Allah and love them as they should love Allah. However, those who believe are stronger in love for Allah. Would that these wrongdoers realize the truth when they face punishment!

Surah Al-A’raf 4-5 asks if you have ever considered the state of your deities whom you call upon instead of Allah for your needs. Show me how much of the earth they have created or what share they have in the creation of the heavens. Who could be more misguided than one who calls upon someone other than Allah, who cannot respond until the Day of Resurrection?

Surah Al-Anbiya 22-23 states that if there were other deities in the heavens and the earth, the entire order would be disrupted. Allah, the Lord of the Throne, is far above what they attribute to Him.

Surah Al-Mu’minun 91 confirms that Allah has not taken a son, nor is there any other deity with Him. If there were, each deity would have taken away what it created, and they would have tried to overpower one another.

Surah Al-Furqan 2-3 states that He is the one who owns the dominion of the heavens and the earth, who has not taken a son, and who has no partner in His dominion. He created everything and has measured it precisely.

Surah Al-An’am 101-102 emphasizes that the one who brought the heavens and the earth into existence cannot have a son, as He has no wife. He created everything and knows everything. This is Allah, your Lord; there is no deity except Him. Therefore, worship Him, for He is the Guardian of all things.

Surah Al-Baqarah 165: Some people take others as partners with Allah and love them as they should love Allah, while those who believe are stronger in their love for Allah. Would that these wrongdoers realize this truth at the time of punishment! If only they could understand today that all matters belong to Allah alone.

Surah Al-Ahqaf 4 and 5: Say, have you ever considered the state of your idols that you call upon instead of Allah for your needs? Show me how much of the earth they have created or what share they have in the creation of the heavens. Who could be more misguided than one who calls upon someone other than Allah, who cannot respond to him until the Day of Resurrection?

Surah Al-Anbiya 22 and 23: If there were any gods in the heavens and the earth besides Allah, the entire system would have been corrupted. Allah, who is the owner of the Throne, is far above what they attribute to Him. He is not accountable for any of His actions, while they are all accountable.

Surah Al-Mu’minun, Ayah 91: Allah has not taken a son, nor is there any other deity with Him. If there were, each deity would have taken away what it created, and they would have tried to overpower one another.

Surah Bani Isra’il, Ayah 42 and 43: O Prophet, say that if there were other deities with Allah, as people claim, they would have certainly sought ways to seize control of the kingdom of the Throne. He is pure and far above what they claim.

These verses contain a central idea from beginning to end, which is that divinity and authority are interdependent and, in terms of their essence and meaning, are one and the same.
One who does not possess authority cannot be a deity, nor should they be considered a deity.
The needs that are related to the divine, or for which one feels the need to regard someone as a deity, cannot be fulfilled without authority.
Therefore, the concept of a non-authoritative deity is meaningless, contrary to reality, and accepting it is futile.
The Quran argues this central idea in a way that its premises and conclusions can be clearly understood in a well-structured manner.
Intercession, problem-solving, refuge, assistance and care, information gathering and protection, and steadfastness—these are not merely transactional tasks that you have come to regard as such. In fact, their essence is intertwined with the creative and administrative beauties of the entire universe.
Consider how your every small need is fulfilled; it becomes evident that the fulfillment of these needs on Earth is impossible without the collective movement of countless causes in the grand factory of the heavens.
The glass of water you drink and the grain you eat require the sun, the earth, the air, and the oceans to perform an immense amount of work before these things reach you.
Therefore, to hear your prayers and fulfill your needs, it is not a mere transactional authority that is required, but rather the authority necessary for the management of the entire universe—one that moves the planets, causes the air to circulate, and brings forth rain, all to sustain the creation of the heavens and the earth.
2. This power is indivisible. It is not possible for the power of the people to be in one person’s hands while sustenance is in another’s, for the sun to be under one person’s control while the earth is under another’s, for creation to be in one person’s authority while health and illness are in another’s, and for life and death to be in a third person’s hands. If this were the case, the system of the universe could never function. Therefore, it is essential that all powers and authorities be centered in one place, under the command of the Creator. The management of the universe demands this, and indeed, it is so.
3. When all power is in the hands of a single authority and no one has even the slightest share in that power, then inevitably, divinity is also exclusively for that authority, and no one else shares in it. No one has the strength to respond to your cries for help, to accept your prayers, to provide refuge, to be a supporter, helper, guardian, or problem-solver, or to bring benefit or harm. Therefore, whatever concept of God you have in your mind, there is no other deity in that regard. In fact, there is no one who can even be considered a deity in the sense that the authority has any influence in the universe or that intercession is accepted. In its system of governance, no one has the audacity to speak up; no one can interfere in its affairs, and the acceptance or rejection of intercession is entirely within its control. No one has the power to have their intercession accepted based on their own strength.
4. The essence of the Oneness of the Supreme Authority is that all aspects of governance and command are concentrated in the singular entity of the Supreme Authority, and no part of governance should be transferred to another. When He is the Creator, no one shares in His creation; when He is the Provider, no one shares in the provision; when He is the Planner and Administrator of the entire universe, no one shares in His planning and administration. Therefore, it is certain that the ruler, the commander, and the legislator must be the same, and there is no reason for anyone else to share in this authority. Just as it is incorrect for anyone other than Him to be a helper, a provider, or a refuge within His realm of sovereignty, it is equally incorrect for anyone else to be a self-sufficient ruler, autonomous commander, or free lawmaker.

The acts of creation, provision, revival, trust, the subjugation of the sun and moon, and the alternation of night and day, as well as command and kingship, are all different aspects of the same totality of authority and governance, which is indivisible. If someone considers any command to be obligatory obedience without the command of Allah, they commit a form of polytheism similar to that of someone who prays to a deity other than Allah. If someone claims, in a political sense, to be the owner of the kingdom and the supreme authority, this claim is akin to a claim of divinity, just as it would be for someone to say, “I am your guardian, helper, and protector.”

Thus, where the uniqueness of Allah in creation, destiny, and the management of the universe is mentioned, it is also stated that “to Him belongs the kingdom” and “He has no partner in the kingdom.” This clearly indicates that the concept of divinity includes the concept of kingship and governance, and it is essential for the oneness of Allah that no one else is acknowledged as a partner in this regard. This is further elaborated in Surah Al-Imran, verse 26: “Say, O Allah, Owner of the Kingdom, You give sovereignty to whom You will and take sovereignty away from whom You will, and You honor whom You will and humble whom You will.”

In Surah Al-Mu’minun, verse 116, it is stated: “So exalted is Allah, the Sovereign, the Truth; there is no deity except Him, the Lord of the Noble Throne.” In Surah An-Nas, verses 1 to 3, it is said: “Say, ‘I seek refuge in the Lord of mankind, the Sovereign of mankind, the God of mankind.'” The most vivid depiction of this is found in Surah Al-Mu’min, where it is stated: “On the Day when the people will stand before the Lord of the worlds,” and it will be called out, “To whom belongs the dominion today?” The answer will be nothing other than, “To Allah alone, the All-Prevailing.”

The best interpretation of this verse is the hadith narrated by Imam Ahmad, which states that the Prophet Muhammad (peace be upon him) said during a sermon: “Allah will grasp the heavens and the earth in His hand and will call out, ‘I am the King! I am the Compeller! I am the Proud! Where are the kings of the earth? Where are the tyrants? Where are the proud?'” Abdullah ibn Umar (may Allah be pleased with him) reported that when the Prophet was saying these words during the sermon, he was trembling so much that we feared he might fall from the pulpit.

To be continued if the effort is fruitful.
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