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The Concept of God (Allah) and the Unity of God (Tawhid) in Islamic
Worldview
Tijani Ahmad Ashimi
Assistant Professor, Dr., Department of Fundamental and Inter-Disciplinary Studies. Kulliyyah of
Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia. (IIUM)
DOI:
https://dx.doi.org/10.47772/IJRISS.2025.91100504
Received: 20 October 2025; Accepted: 26 October 2025; Published: 20 December 2025
ABSTRACT
The concepts of God (Allah) and the unity of God (Tawhid) are extremely important in Muslim life and in Islamic
worldview at large. Because God (Allah) and the unity of God(Tawhid) are both the backbone and the main
theme of Islam, moreover, they are like two pairs of scissors which are usually used interchangeably in Islamic
worldview. Therefore, in Islam the concept of unity of God (Tawhid) is closely related to the expression of “ La
Ilaaha Illa Allah” which means there is no god But Allah. It implies that Islam is uncompromising sort of
monotheism that believes in One God Who does not have a son and Who is not begotten. It also means Allah is
the absolute God that causes the existence of all creations. Therefore, the affirmation of Tawhid by Muslims is
compulsory in every aspect of their life, and that affirmation can refrain them from committing sins and evils,
simply because the unity of God(Tawhid) is strongly related to oneness of Allah as the Most omnipotent and
the Most omniscience. Au contraire to unity of God (Tawhid) is polytheism (Shirk) that implies ascribing
partners to Allah or ascribing divine attributes to other besides Allah. Therefore, in Islamic worldview, this act
is a very dangerous belief and heinous deed that the person who involves in polytheism will never be forgiven
by Almighty Allah (S.W). Based on the above fact, this article aims to explore the concept of God ( Allah), Unity
of God (Tawhid) and its different kinds. Then, the article discusses the impacts of Tawhid in human life.
However, in order to achieve the aims of this article , the Quranic approach is applied, that is by exploring the
concept of God and the unity of God from the Quranic epistemology.Finanlly, a brief conclusion is followed..
Keywords: Allah, Tawhid, Islam, Qur’an Essence, Attributes,
THE CONCEPT OF GOD (ALLAH ) IN ISLAMIC WORLDVIEW
1. God (Allah)
In Islam, God (Arabic:
, romanized: Allāh, contraction of
al-’Ilāh, ('the god')
1
He is the sole Creator”
2
, the
Uncaused cause, the Owner of the whole universe. In Islamic worldview God(Allah) is perceived as Perfect The
Most Omnipotent and the Most Omniscience Whose knowledge is permanent, and superior to knowledge of His
creations, and Who knows everything about His creations. Thus, Allah is the personal name of the One true God.
Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared
with the word "god," which can be made plural, as in "gods," or made feminine, as in "goddess."
1
The connotation of the word ilah includes the capacities:to fulfill the needs of others, give them shelter and protection, to be
mysterious in some way or hidden from men's eyes, and the turning of men eagerly to him
2
According to the teachings of Islam, God is the creator of the worlds and all the creatures therein. He has created everything in the
worlds in accordance with a definite plan and for a particular purpose. There is no shortcoming or defect of any sort in any of his
creations.] The Qur'an confirms this in the following verses:
"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth…"
(Quran 39:62-63)
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Furthermore, in Islamic worldview the concept of One Absolute God (Allah) can be well understood in the
various chapters of the Holy Qur’an. For example in surah al Ikhlas, Allah said:
“"Say (O Muhammad), He is Allah, the One God, the Self-Sufficient, who has not begotten, nor has been
begotten, and equal to Him is not anyone."
3
In another chapter of the holy Quran Allah said:
“Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep.
His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth?
He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught
of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth
no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).”
4
Meanwhile, the Oneness of Almighty Allah is mentioned again in the holy Qur’an chapter 2 verse 163 when
Allah said:
“
“And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the
Especially Merciful.”
5
“[All] praise is [due] to Allāh, Lord of the worlds”
6
2. Essence of Allah
According to Nader El- Bizri, the question of God's essence (dhāt) and attributes (sifāt) confronted Muslim
scholars with perplexing paradoxes touching on the divine unity (tawhīd) and transcendence (tanzīh). Since the
earliest decades of Islamic speculation, in the seventh and eighth centuries, the question of God's essence and
attributes constituted one of the axial themes of the scriptural exegesis and hermeneutics that influenced the
unfolding of Islamic thought. This was most manifestly the case with the sharp disputes that arose between
Mu'tazilism and Hanbalism, which later led to the emergence of Ash'arī kalām and its subsequent debates with
the Peripatetic philosophers, paradigmatically culminating in Ghazelī's critique of Avicenna.
i
It is important to note that attribute of Allah and His essence are central in Islamic theology. As such the essence
(dhat) of Allah, refers to God in himself without regard to His creatures . Whereas, attributes(Sifat) of Allah,
refers to God’s names and qualities that relate to His essence. Therefore, in this juncture , we ought to examine
the essence of Allah and His attributes according to the holy Qur’an.
Indeed, in Quranic worldview, The traits of the divine essence are exclusive to Allah and necessary to Him. No
other being may have these qualities, and it is impossible for Him to be without them. Therefore, the essence of
Allah can be understood in the Qur’an as One(wahid), Eternal (Ajaliyyun), Endless (Abadiyyun), and unseen
(ghaib), Creator(Khalq), Judge(Hakim), Omnipotent(Al- Qaadir), Merciful(Al-Rahim), Gracious(Al- Rahman),
Cherisher of the Worlds, and the authority of the Day of Judgement ( Maalik yawm al- din), therefore , His
existence in every where and nothing is like unto Him
3
Al- Qur’an, 112: 1-4
4
Al- Qur’an, 2: 255
5
Al- Qur’an, 2:163
6
Al- Qur’an, 1:2
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•
“There is nothing like Him and He is hearer and seer of all.”
7
“Every thing will perish but He”
8
This shows that all attributes of perfection exist in His Essence Climates, joys, sadness and happiness happened
by His command. His essence is absolute, eternal and infinite.. In this regard, it is undeniable fact that Allah is
the cause of All causes.
“Verily, when He intends a thing, His command is “Be” and “It is”
9
3. Attributes of Allah
Islam is a comprehensive way of life, it is a religion that teaches human the reality of God, His essence and His
attributes. These attributes can be well understood through the holy Qur’an and the prophetic hadith. The 99
Names of Allah are a set of names or attributes used in Islam to describe the character and essence of God.
According to Sheikh Salih Uthaimeen
ii
, each name represents a different attribute of Allah, from “Ar-Rahman”
(The Most Merciful) to “Al-Malik” (The King) to “As-Salam” (The Source of Peace). These names are derived
from the Quran and Hadith and are foundational to Islamic theology.
According to Prophet Muhammad (ﷺ) , he said, “Allah has ninety-nine names, and whoever knows them will
go to Paradise.”
10
These names have become objects of devoted recitation and meditation.
Among the names of Allāh are:
Al-Hayyu (the attribute of being alive)
Al-Murid (the attribute of willing)
Al-khaliq (the attribute of being the Creator)
Al-Alim (the attribute of knowledge)
Al-Sami (the attribute of hearing) Al-Bashir (the attribute of seeing)
Al-Qadir (the attribute of being the possessor of power
The Real Truth (al-Ḥaqq),
Al-Ḥakīm (the Wise)
Al-ʿAzīz (the Omnipotent)
Al-ʿAlīm (the Omniscient)
Al-Raḥmān (the Benefactor)
Al-Raḥīm (the Merciful)
Al-Ghafūr, al-Ghaffār (the Constant Forgiver)
7
Al-Qur’an, 42:11
8
Al- Qur’an, 28:88
9
Al- Qur’an, 36: 82
10
Sahih Bukhari 50:894
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Etc….
4. Names and Attributes of Allah in the Holy Qur’an
◯
◯
“God is He, than Whom There is no other god ;— Who knows (all things) Both secret and open ; He, Most
Gracious, Most Merciful. God is He, than Whom There is no other god ;— The Sovereign, the Holy One, the
Source of Peace (and Perfection), The Guardian of Faith, The Preserver of Safety, The Exalted in Might, The
Irresistible, the Supreme : Glory to God ! (High is He) Above the partners they attribute to Him. He is God, the
Creator, The Evolver, The Bestower of Forms (Or Colours). To Him belong The Most Beautiful Names :
Whatever is in The heavens and on
iii
earth, Doth declare His Praises and Glory: And He is the Exalted In Might,
the Wise”
11
“The most beautiful names belong to God: so call on Him by them; but shun such men as use profanity in His
names: for what they do they will soon be requited”
12
.
In Sum, the study of Allah’s attributes and names is a matter of utmost importance in Islamic worldview.
According to Ibn Qayyim Al-Jawzi( May Allah bless his soul), he says that” Knowing and believing in the
attributes of Allah, proving their truth and being attached to them with one’s heart is the beginning, middle and
end of. the road to Allah”
13
. Therefore, no wonder the names and attributes of Allah occupy the important
position in Islamic religious text. The divine names appear again and again on almost every page of the holy
Qur’an. As such, Allah has been mentioned as Al- Rahim, The all merciful, in the holy Qur’an roughly 227
times, Al Rahman, the all Compassionate, 170 times and Al Gafur, The Forgiver 91 times etc..
Meanwhile, Allah’s attributes are perfect and everlasting. Nothing resembles Him in any way. Allah has
described Himself with them, and they provide an essential way of developing a relationship with our Creator.
Sifāt or attributes of Allah is described in Al Asma Ul Husna. It can be categorised based on whether the attributes
are intrinsically bound to the Self (or Dhāt) of Allah or not bound intrinsically to the Self of Allah. Then, they
are further divided into two types which are attributes regarded to His Self (Sifāt Dhātiyyah) and attributes
regarded to His Actions (Sifāt Fi’liyyah).
1. As-Sifāt Adh-Dhātiyyah (Attributes ascribed to His Self)
This type of attributes is intrinsically bound to the Self of Allah which means that He never ceases and will never
cease to be described with them. They must necessarily be possessed and cannot be separated from His essence;
such as, Life (Al-Hayāt), Knowledge (Al-‘Ilm), Ability (Al-Qudrah), Might and Power (Al-‘Izzah) and Wisdom
(Al-Hikmah).
2. As-Sifāt Al-Fi’liyyah (Attributes ascribed to His Actions)
These attributes are connected to His Will (Al-Mashee’ah) and they are not intrinsically bound to His Self (Adh-
Dhāt). As-Sifāt Al-Fi’liyyah are the attributes that are concerned to His Actions and connected to His Will If He
Wills, He does these actions and if He Wills, He does not do them. For instance, the Ascending of Allah over
the Throne did not take place until after He had created the Throne. Then, the Descending of Allah to the nearest
Heaven of this world did not occur except after He had created the Heavens. Lastly, the Coming of Allah will
11
Qur’an, 59:21-23
12
Qur’an, 7:180
13
Ibn Qayyim al-Jawzi, Madarij al- Salikeen, vol3, p.336
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not occur before the Hour is established.
TAWHID AND ITS DIFFERENT TYPES
1. Definition:
What is Tawhid?
Tawhid linguistically, it is derived from Arabic word (Wahhada) means to unite, unify or consolidate
14
.
According to Al Muhit dictionary, the word Tawhid means to make or consider something different and
incomparable from others.
In the book of Hashyiah al Bajuri, Tawhid means to make something singular. However, when the term Tawhid
is used in reference to Allah it means asserting and maintaining Allah’s absolute oneness in all of man’s actions
which directly or indirectly relate to Him.
Abdur-Rahman ibn Hasan defines Tawhid as believing in Allah as a single, all- powerful deity in His knowledge,
with declaration of divine traits, demands and purpose
15
.
Isma’il Raji al- Faruqi defines Tawhid as a general perspective of reality, truth, the world, space and time, human
history and destiny. Allah has neither beginning nor and end and His essence and existence are the same
16
. This
implies that Allah is the sole Creator and Sustainer of all things, and nothing compares to Him. His existence is
totally beyond our comprehension. Therefore, Tawhid’s knowledge concentrates on the extent of narrative and
discussion of Allah’s solitary and singularity.
Thus, Tawhid refers to the belief in Allah alone as God and Lord, as well as assigning to Him all Lordship and
deity traits. Tawhid also relates to the essence of that God, stating that he is a one being, not constituted of pieces,
but simple and uncomplicated. Tawhid is the foundation of Muslims' faith in Allah. This concept is based on the
Qur'an and the teachings of the Prophet Muhammad . Tawhid in Islam is one of the examples for monotheism.
But, Monotheism in Islam refers to God's oneness in all aspects, not only belief in one God. No one is a part of
God's oneness. Hence, many scholars divided tawhid into three categories to help Muslims comprehend it better
and to remind them that Allah is almighty. The categories are Tawhid al-Rububiyyah (Oneness of Divine
Lordship), Tawhid al-Uluhiyyah (Oneness of Divinity) and Tawhid al-Asma wa’l-Sifat (Oneness of the Divine
Names and Attributes).
2. Kinds of Tawhid
1. Tawhid Al- Rububiyyah (Unity of Lordship)
According to Buya Hamka Tawhid Rububiyyah is a concept which symbolizes the belief of monotheism in Islam
who believes that God is one Essence that creates controls and regulates the universe. Which is Allah Subhanahu
wa ta'ala. Meaning that Muslim must believe that Allah only one and He is the creator, controller and regulator
of our life. The word Rububiyyah comes from the root word “Rabb” that means Lord, Sustainer, Cherisher and
Master. These meanings of Rabb are parallel to the meaning of tawhid rububiyyah itself. The simple analogy
to explain tawhid rububiyyah is by using a car. A car cannot be driven by two or more drivers or else an accident
will happen because of the disagreement between the two drivers. Same goes to our universe, it cannot be ruled
by two or more gods or else it will be destroyed. Thus, Muslims ought to believe that Allah is the only one that
will control our world and our lives. Allah said in the Quran
According to Buya Hamka Tawhid Rububiyyah is a concept which symbolizes the belief of monotheism in Islam
who believes that God is one Essence that creates controls and regulates the universe. Which is Allah Subhanahu
14
Munir Al- Ba’labaki, (1989)Al Mawrid , Darul ‘Ilm Lil Malaayin, Beirut.
15
Abdur-Rahman Ibn Hasan(2021) Concise Commentary on the Book of Tawhid.
16
Isma’il Raji Al- Faruqi, Al-Faruqi, (1982). Al-Tawhid: Its Implications for Thought and Life. Herndon, VA: IIIT.
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wa ta'ala. Meaning that Muslim must believe that Allah only one and He is the creator, controller and regulator
of our life. The word Rububiyyah comes from the root word “Rabb” that means Lord, Sustainer, Cherisher and
Master. These meanings of Rabb are parallel to the meaning of tawhid rububiyyah itself. The simple analogy
to explain tawhid rububiyyah is by using a car. A car cannot be driven by two or more drivers or else an accident
will happen because of the disagreement between the two drivers. Same goes to our universe, it cannot be ruled
by two or more gods or else it will be destroyed. Thus, Muslims ought to believe that Allah is the only one that
will control our world and our lives. Allah said in the Quran
My advice will not benefit you—no matter how hard I try—if Allah wills ˹for˺ you to stray. He is your Lord,
and to Him you will ˹all˺ be returned.”
17
“ But God has created you And your handiwork ”
18
“God is the Creator Of all things, and He Is the Guardian and Disposer Of all affairs”
19
From this verse, we can see clearly that Allah is our lord that controls all of our doings, will and everything.
Even though we are trying so hard to get something if it does not suit Allah’s will, it will not happen
2. Tawhid Uluhiyyah (Unity of Worship)
It is undeniable fact that Islam is uncompromising sort of monotheism in which the Tawhid as the religion's
central and single most important concept, upon which a Muslim's entire religious adherence rests. It
unequivocally holds that God as per Islam in arabic is means Allāh is One that is Al-ʾAḥad and Single that is
Al-Wāḥid. Therefore, Tawhid Uluhiyyah or Tawhid ‘Ibadah is the belief in the unity of Allah's worship. He is
the one, who deserves to be worshipped
20
. In addition, He is Allah, the one who sets the way how we worship
Him
21
and we should follow His instruction and Shari‘ah as He ordered and instructed us to do. For example, in
Islam, as Muslims we must pray for 5 times a day, fast during ramadan, pay the zakat, going to the pilgrimage
to the house of Allah and many more.
Moreover, all forms of worship must be directed only to Allah because He alone deserves worship, and it is He
alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of
intercessor or intermediary between man and God. Beside that, Allah emphasized the importance of directing
worship to Him alone by pointing out that this was the main purpose of man's creation and the essence of the
message brought by all the prophets. Thus, according to to Quranic verse in Surah al-Dhariyat and Surah al-
Anbiya, Allah has says:
"
”
“And I did not create the jinn and mankind except to worship Me.”
22
"
17
Qur’an , 11:34
18
Qur’an, 37:96
19
Qur’an 39:62
20
Al Faruqi,(1998) Islam and Other Religions, The International Institute of Islamic Thaught, U.S.A
21
Uthaimeen (2013), The Beautiful Names and Attributes of Allah, Darus-Salam, Riyadh
22
Qur’an, 51:56
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'Do not worship besides Allah that which cannot help or harm you."
23
Therefore, based on these two Quranic verse, we must learnt that as a true Muslim, we should put all of
our hearts completely and strongly to believe in the concept of Tawhid. Allah swt is the only God and only
Him who deserves to be worshipped.
3. Tawhid Asma’ wa-Sifat (Unity of God,Names and Attributes)
Tawhid asma’ wa-Sifat means approving and believing in all the Names and Attributes that Allah has described
for Himself. No one other than Allah himself or His Prophet Muhammad are allowed to give Him a Name and
other attributes
iv
. Allah SWT mentioned in surah as-Shura, ayah 11 that “There is no one like Him, He Alone
and hears all and sees all.”
v
The category of Tawhid asma’ wa-Sifat consists of five main aspects. The first
aspect is “Allah SWT must be referred to as how He and His Prophet have described Him” and not by interpreting
them in fashion, other than by their obvious meaning
vi
. Allah SWT says He gets angry with the disbelievers and
hypocrites which mentioned in surah al- Fat-h, ayah 6 that “And that He may punish the hypocritical men and
the hypocritical women and the mushrik men and the mushrik women, who entertained an evil thought about
Allah. A turn of evil shall befall them, for Allah's wrath is upon them. He has laid His curse on them and prepared
for them the fire of hell, which is a very evil abode”
vii
.
The second aspect is there will be no new Names and Attributes assigned to Allah SWT. This includes in
avoiding deriving new names for Allah SWT Attributes, so this must be maintained in order to prevent false
description of Him, the Almighty God. We as a finite man have no position in defining the infinite of our Lord,
Allah SWT.
Third aspect is that, we should not assign Allah SWT with the attribute of His creation. It is evident among
Christian belief as well as other faiths in depicting God in human form. For example, statues of Jesus Christ
among the Christians or the various idols in human form representing God, in the Hindu Faith.
The Fourth attribute is the attribute of Allah should not be assigned to the creation. In surah al Fat-h, ayah 6
Allah describes Himself as the All knowing and the All hearing and also mentioned He is free from all
imperfections. An Example of syia’ group is they declare the 12 Imam as the free from all sins and mistakes and
all knowing. These acts of belief are clear examples of violation of fundamental aspects of Tawhid in asma’ wa-
Sifat.
Last aspect is not giving the definite names of Allah to His creation. In maintaining the unity of Allah’s names
in the definite cannot be given to his creation unless preceded by the prefix ‘Abd which brought the meaning
“slave of'”or“servant of”. Many of the Divine names in their indefinite form like Ra'oof and Raheem are
allowable names for men because Allah has used some of them in their indefinite forms to refer to the Prophet
Muhammad SAW.
The following Ayah summarizes Tawhid Al-Asma wa Al- Sifat
◯
◯
“God is He, than Whom There is no other god ;— Who knows (all things) Both secret and open ; He, Most
Gracious, Most Merciful. God is He, than Whom There is no other god ;— The Sovereign, the Holy One, the
Source of Peace (and Perfection), The Guardian of Faith, The Preserver of Safety, The Exalted in Might, The
Irresistible, the Supreme : Glory to God ! (High is He) Above the partners They attribute to Him. He is God, the
Creator, The Evolver, The Bestower of Forms (Or Colors). To Him belong The Most Beautiful Names: Whatever
23
Qur’an, 21:66
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is in The heavens and on earth, Doth declare His Praises and Glory: And He is the Exalted In Might, the Wise”
24
THE IMPACTS OF AL- TAWHID IN HUMAN LIFE
What are the Impacts of Tawhid in Human life?
1. Bravery
Belief in Tawhid can boost someone's bravery when a man has no fear other than his Lord. The believers will
not fear death as they are sure that death will surely come. As mentioned in Al-Quran, "Indeed, the death from
which you flee - indeed, it will meet you"
viii
. Additionally, as an example, in the Battle of Badr, there were only
313 brave Muslims with the ultimate faith beating 1000 the unbelievers. They were unafraid of their foes and
completely relied on Allah. They are not terrified of death, in fact, if it aids Allah's path, they willingly sacrifice
even if it takes their own life. As a result, faith in Allah aids us in realizing that nothing can harm us without His
permission.
2. Optimistic attitude
When a person believes in Allah, his perspective of life changes as they see life in a different view. When
something terrible happens, a believer understands that it should not be taken literally. Things don't always look
to be just what they seem. Allah is the Best of Planners, everything happens for a reason. Allah said in surah Al-
Baqarah , "Perhaps you dislike something which is good for you and like something which is bad for you. Allah
knows and you do not know."
25
Hence, we should be content with Allah's will at all times, knowing that
something better awaits us as Allah knows better than us.
3. Determination and perseverance
Belief in Tawhid produces a man with a very strong degree of determination, patient perseverance and trust in
God. It encourages us to give our best performance in every scenario. We don't become disheartened by failures
because we believe that Allah has set some benefits for us in everything that happens. Allah has mentioned in
Surah At-Tawbah verse 51, “Never will we be struck except by what Allah has decreed for us; He is our protector.
And upon Allah let the believers rely.”
26
ix
This ayah explains that whatever a man who is fully devoted to Allah
does, he does it to please Him and places his reliance on Him rather than in his own abilities or material resources.
4. Total submission to Allah’s commands
The most important effect of Tawhid is that it makes man obey and observe God's Law. A believer is certain that
God knows everything, hidden or revealed, and that God is closer to him than anything else. Allah knows if
someone commits a sin in an isolated place or in the darkness of night. He even knows our thoughts and
intentions, whether good or bad. In Surah Qaf verse 18, Allah said “Man does not utter any word except that
with him an observer prepared (to record).”
27
That is, Allah knows every man’s actions and movements, even
his hidden thoughts. Besides, every man has two angels appointed over him to record whatever he does and says.
This means none of his actions or words is left unrecorded.
CONCLUSION
In conclusion, in Islamic worldview, the concept of God (Allah) is unique. It implies that God (Allah) is One
without partner in His dominion and His actions(Rububiyyah), One without similitude in His essence and
attributes(al- ‘Asma wa Sifat) and One without rival in His divinity and in Worship(Uluhiyyah/Ibadah). Thus,
in Islamic worldview, the concept of God(Allah can be well understood in the Quranic chapter 112: verse 1-4(
24
Qur’an, 22-24
25
QUR’AN, 2:216
26
Qur’an, 9:51
27
Qur’an, 50:18
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Surah Al- Ikhlas). Meanwhile, oneness or unity of Allah (tawhid) is the foundation stone of Islamic faith. Tawhid
(unity of God) means that “There’s no god but God”. The oneness or unity of God means that God is one and
none has the right to be worshipped except Allah. Tawhid(unity of God) also provides the basis upon which the
Islamic worldview is built. According to this worldview, Allah is the originator, Fosterer and sustainer of the
universe and the only power deserved to be worshipped. He is the only power that can really help and guide us
to the right path and righteous actions. Indeed, Tawhid(unity of God) also means the unity of the creation which
is testified by the harmony seen throughout the universe. It also teaches how a person should relate and deal
with others in the light of his relationship with Allah(swt).Finally, Tawhid can be categorized into three namely;
Tawhid al-Rububiyyah( unity of lordship), Tawhid al- Uluhiyyah(unity of worship) and Tawhid al-‘Asma wa al-
Sifat (unity of names and attributes of Allah).These three kinds of Tawhid are very interrelated; as such a Muslim
should affirm all of them without denial any of them.
SOURCES AND REFERENCES
1. Abdullah Yusuf Ali (1937), Qur’an Translaslation in English, Lahore
2. Abdur-Rahman Ibn Hasan(2021) Concise Commentary on the Book of Tawhid.
3. Al-Attas, Syed Muhammad Naquib. (1995). Prolegomena To The Metaphisics of Islam. Kuala Lumpur:
ISTAC.
4. DOI: https://doi.org/10.1017/CCOL9780521780582.007[Opens in a new window]
5. Exemplary Principles Concerning the Beautiful Names and Attributes of Allaah (Shaykh Muhammad
Ibn Saalih al Uthaymeen) TROID Publications (October 2009, Shaawwal 1430 AH) 2nd Edition
6. Ibn Qayyim al-Jawzi, Madarij al- Salikeen, vol3, p.336
7. Isma’il Raji Al- Faruqi, Al-Faruqi, (1982). Al-Tawhid: Its Implications for Thought and Life. Herndon,
VA: IIIT.
8. Al Faruqi,(1998) Islam and Other Religions, The International Institute of Islamic Thaught, U.S.A
9. Munir Al- Ba’labaki, (1989)Al Mawrid , Darul ‘Ilm Lil Malaayin, Beirut.
10. Nader El- Bizri, (2008)The Cambridge Companion to Classical Islamic Theology , pp. 121 – 140
Publisher: Cambridge University Press
11. Qamus Al Muhit(1992), Darul ‘Ilm, Damascus
12. Sheikh Salih Uthaimeen (2013) The Beautiful Names and Attributes of Allah, Darusalam, Riyadh
