Know Your Lord Audio Book 03 02 – Monotheism in Allahs Lordship
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Channel: Karim Abuzaid
Series: Karim Abuzaid - Know Your Lord Audio Book
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AI Generated Summary ©
The use of ecology as a way to understand the creator's actions and attributes is discussed, including the use of the title " "the creator" in the context of the concept of the creator. The importance of predestination, lordship, and creation of life from nothing is emphasized, along with the use of "price recall" and "will" in de aspiration. The historical context of Islam is discussed, including the origin of the word "care" and the various actions and actions of the creator. The importance of provision for money, food, water, and shelter is emphasized, along with the need for guidance and guidance to be given to the creator. The historical context of Islam is also discussed, including the origin of the word "care" and the various actions and actions of the creator.AI Generated Transcript ©
Chapter 2.
Monotheism
and Allah's lordship.
As mentioned in part 2 chapter 3
scholars initially explained monotheism.
Tawhid
with 2 categories
and later subdivided 1 of the 2 categories.
The subdivision
is an organization of the information
about the oneness of Allah
which includes both his actions of lordship
and his names and attributes.
The second category
monotheism
of intention
and pursuant action
is known as monotheism
of worship.
Description of monotheism.
Tawhid
in 3 semantic classes
has become standard. These three categories are 1
Tawhid ar Rubobiya
which points
to actions of lordship of Allah.
2
Tawhid al Isma wasifat
which elucidates
names and attributes of Allah
3.
Tawhid al Uluhiya
which describes
our actions
of monotheistic response
to his lordship.
The caller to islam
Day
must understand the division of monotheism
into 2 classes
because
the first logical step of the call is
to understand our lord before acting
on our knowledge.
Secondly
monotheism
is taught by different means
to different groups of people.
Therefore
there is practicality
in organizing this knowledge in separate categories.
Calling to Tawhid,
Christians and Jews who are the majority of
the people of the west and North America
are familiar
with the use of the term Lord.
Their understanding
of the term refers to something other than
a complete monotheistic
understanding.
Their understanding varies in accuracy
but the majority of Christians for example
ascribe divinity
to prophet Aissa
Jesus
by referring to him as lord.
They are sincere in seeking to understand monotheism
still they have an incomplete understanding
of the qualities of lordship
and this has led them to infidelity.
Lack of knowledge of polytheism
shirk
can ultimately lead to it. This is why
a Qudayfa ibn Yemen
said
the people
used to ask Allah's Apostle about good,
but I used to ask him about evil
for fear that it might take over me.'
Hudayf ibn Yaman
then reported
that the
prophet said that evil would come in which
a people who appeared
ostensibly
to be from the Muslims
would be leaders
calling to other than the teaching of the
prophet Therefore
knowing our Lord according to the Quran and
Sunnah should come before calling to Islam.
Calling the people of the book away from
evil is calling them to our Lord through
the use of the Quran and sunnah. This
chapter furnishes the knowledge which refers to the
oneness of his lordship
known
at Tawhid
ar Rububiyyah.
The term Rab has many linguistic meanings
but the Islamic meaning comes under these four
primary aspects.
1 the creator
who precedes all his creation.
2 the owner who alone
has complete sovereignty.
3, the provider
who nourishes and sustains creation.
4,
the absolute ruler
who alone has the right to legislate.
Asserting Tawhidur Rubbiyyah
can only be achieved
by singling out Allah subhanahu wa ta'ala
as the sole creator,
the owner, the provider
and the one who has the right to
rule and legislate.
Acknowledgment
of some of these qualities independent of complete
acceptance
of all the qualities of lordship is in
complete faith in the lordship of Allah
Moreover
Tawhidah Rubbia
also necessitates denying the above qualities
as absolute attributes of anyone or anything
from among the creation of Allah.
Under the four main actions of lordship
there are other characteristics
all of which are distinct qualities
that cannot be possessed by anyone or anything
in the creation.
He alone is the originator
of everything,
the possessor of everything,
the controller
of all affairs,
the sender
and facilitator
of mercy,
the one who can administrate the needs of
his creation,
the one who can do everything,
who knows everything
is the subjugator
over his creation and the only absolute ruler
capable
to rightfully judge
and to do so with complete justice.
The sole creator
Allah subhanahu wa ta'ala is the creator of
everything
and the originator
of everything from non existence.
While an individual human
may assemble an item
from existing parts of creation. Only Allah Subhanahu
Wa Ta'ala can bring a thing out of
non existence.
Allah subhanahu wa ta'ala said,
originator
of the heavens and the earth. When he
decrees a matter he only says to it
be and it is.
Allah Subhanahu Wa Ta'ala said,
Allah is the creator of all things
and he is over all things disposer
of affairs.
1 may wonder why there is so much
emphasis in the Quran regarding this issue while
the disbelievers at the time never denied the
existence of Allah Subhanahu wa ta'ala or his
attribute
as the creator
of everything. There are two reasons for it.
1st,
the Quran
is the last guiding revelation from Allah to
mankind
until the day of judgement.
Allah Subhanahu Wa Ta'ala in his eternal knowledge
and wisdom knew
that generations would come
like our own who will be the product
of an educational system which denies Allah His
attribute as the creator of everything.
Hence Allah emphasized the subject.
We believe
that Allah
had foreknowledge
of everything before creating anything
and wrote
preordainment
in the preserved tablet.
He willed to bring to creation
what was preordained
and He created it with the command B.
Secondly,
Atawhidar Rubaiyah including the belief in predestination
Al Qadr
is part of Allah Subhanahu Wa Ta'ala's lordship.
All things happen
by the decree of Allah.
The four aspects
of predestination
are
1.
Divine Knowledge.
Allah
knowledge encompasses
everything.
He knows what has occurred,
what will happen
and all that which has not happened yet.
He knew everything
about his creation
before he created them. Allah
said,
and with him are the keys of the
unseen.
None knows them except him,
and he knows what is on the land
and in the sea, not a leaf falls,
but that he knows it, and no grain
is there within the darkness of the earth,
and no moist or dry thing, but that
it is written
in a clear record.
Allah
also said,
'Indeed,
a lies Noah of the unseen,
of the heavens and
earth. Indeed,
he is knowing
of that within the breasts.
2,
prerecording,
the belief
that Allah
recorded everything
in the preserved tablet.
Allah
said,
do you not know
that Allah knows what is in the heaven
and earth?
Indeed
that is in a record.
Indeed that for Allah is easy.
Abdul ibn Amr ibn al-'Aas radiAllahu anhu reported
that he
heard the messenger of Allah salallahu alaihi wasalam
say,
Allah
decided
the decrees of creation
50,000 years
before he created the heavens and the earth.
3)Divine
will.
The belief is that no action from Allah
or from his creation can occur
without his permission.
Allah Subhanahu Wa Ta'ala said and your Lord
creates what he wills and chooses,
not for them was the choice.
Allah subhanahu wa ta'ala also said,
and you do not will except that Allah
wills.
Indeed
Allah is ever knowing and wise.
4.
The creation, the belief
that Allah subhanahu wa ta'ala created all that
exists.
All the effects,
attributes and actions of creation.
Allah
said, is not he who created the heavens
and the earth able to create the likes
of them? Yes it is so and he
is the knowing creator.
Allah
said,
he has created all things
with precisely accurate planning.
Also
Allah Subhanahu Wa Ta'ala said on the tongue
of prophet Ibrahim,
Abraham
Alaihi Salam
addressing his people,
while Allah created you
and that which you do.
The creation
is the 4th aspect of predestination
Al Qadr.
Any individual who rejects, denies
or
is deviant in these attributions of predestination
and his lordship has rejected all four elements
of it. External knowledge,
the writing,
the divine will,
and then the creation.
Allah Subhanahu Wa Ta'ala said,
indeed all things we created
with predestination,
lordship
is ownership.
Allah Subhanahu Wa Ta'ala indicated his creation
as evidence of lordship to challenge those
who associate others in worship with him.
This is the creation of Allah, so show
me
that which those whom you worship
besides him have created.
Nay, the Valimoun
are in plain error.
Allah
also said, and you will see the mountains
and think them solid,
but they shall pass away as the passing
away of the clouds.
The work of Allah
who perfected all things verily,
he is well acquainted
with what you do.
Also Allah subhanahu wa ta'ala said, it is
Allah
who has made for you the earth as
a resting place
and the sky
as a canopy,
and has given you shape and made your
shapes beautiful
and has provided for you sustenance
of things pure and good.
Such is Allah your lord.
So glory to Allah the lord of the
worlds.
Allah
also said,
who perfected everything
which He created
and began the creation of man from clay,
creation of humanity.
The surface meaning of the following verse
may cause
one with little knowledge to consider
that there are other creators
which is a violation of Tawhidur Rubobiyya.
This verse
is also an indication of the necessity
to gain knowledge of the Quranic language
to understand our Lord. Allah
said, so blessed be Allah,
the best to create.
1st linguistically
the nominative adjective asinu modifies the nominative to
become the best of creators.
Many among humanity
can create something in the sense of assembling
or making
but among those who assemble or make
only one can be the best and that
is Allah alone
as creator in lordship.
The attribute
of being the best among other creators
is incomparable
in a theological sense
because the context of creation in chapter
Al Mu'minun
verses
12 to 15
is the creation of life out of death
and then the creation of death itself.
In this sense
what isolates Allah
in lordship
is his ability to bring something into existence
from nothing.
This is distinct from others who create only
in a sense of assembling things together.
An analysis of the semantic class
of the phrase best of the creators
taken from the context of these verses
makes this distinction clear.
1 Allah subhanahu wa ta'ala creates life from
nothing
and humanity
makes
or assembles from what Allah created.
2, Allah creates what he knew,
wrote and willed to come into existence.
Meanwhile
human creation have defects
and deliberation
and is not preordained
and perfect.
3,
the creation of Allah lies in pairs,
male and female,
And Allah placed inside each gamet
which contributes
with its alternate
to become a new creation,
a zygote,
and only Allah
can cause this to have life.
Allah
has absolute control and sovereignty
over his creation,
including the end of the creation and death.
While humans may lose life
and the human control of life is only
perceptual
while they cannot control death.
5,
Allah provides a manual
for what he created before creating
while the human assembler
develops
the manual after making
and still has defects.
These qualities
are inherent in the expression
best of the creators
and are essential
distinctions to know our lord and call others
to him.
An interesting story
at one time an atheist professor
was teaching a class
that included a group of Muslim students
within an educational system
that promoted atheism
and materialist thought
under the banner of academics.
By the permission of Allah the Muslim students
were well
grounded in their Islamic belief system.
The professor
wanted to confuse them and raised doubts about
Allah. He brought a jar
and placed inside it pieces of dead meat
and dirt
and closed it very tight, and he left
it for 3 days inside the classroom.
After 3 days the professor opened the jar
and found it full of worms.
He looked at his Muslim students and said,
I created worms.
One of the students stood up and started
interrogating the professor.
She said,
oh professor,
how many worms parasites are inside the jar?
How many of them are males and how
many of them are females
and how long will they live?
The point here is that the qualities of
creator which Allah has are unique to him
alone
in his lordship.
These qualities
as indicated in the story
were divine knowledge,
preordainment,
divine will,
and the ability
to create life from nothing
by deliberation.
Allah made the manuals for what he created
before bringing them into existence.
Consider a sequence in chapter,
surah Rahman,
the most merciful
taught the Quran,
created man
and taught him eloquence.
This order
may signify that Allah spoke the Quran
before the events which it describes
were experienced by those who witnessed revelation.
Ibn Abbas reported,
Allah sent the Quran down
all at one time from the preserved tablet
to the house of might
which is in the heaven of this world.
Then it came down in parts
to the messenger of Allah based upon the
incidents
that occurred over a period of 23 years.
The reality
is certainly true that revelation
came as guidebook
for the companions
and for us before we were created,
and its accuracy
and efficacy
in our lives are real. Moreover
the greatest virtue of the revelation
is the guiding of the servant to our
lord for those who have understanding.
The concept of recall,
another reality
which we experience
in the modern world
is product recalls.
Frequently
car manufacturers
build a car model
and after selling many fleets of it they
may find a defect in one
or two parts.
In such a case
they recall the parts to fix or replace
them. Have you ever heard
of Allah Subhanahu Wa Ta'ala recalling the elements
of his creation
to revise or redesign?
Everything in the creation of Allah is in
perfect balance,
precisely designed
and holistically
integrated
at both
a macro
and micro level.
Consider
the precision of the design of our solar
system.
Allah
said:
And the sun runs on its fixed course
for a term, that is the decree
of the Almighty,
the all knowing. In the moon
we have measured for it mansions
to traverse,
till it returns like the old dried curved
date stalk. It is not for the sun
to overtake the moon,
nor does the night outstrip the day.
They all float
each in an orbit.
Earth
has been placed at a favorable average distance
of 150,000,000
kilometers
around 93,000,000
miles from the heat of the sun to
sustain life.
Any closer and humans would burn,
and if any further
all life would freeze.
The precision
in the force of gravity
is perfectly implemented
to allow humanity to grow and propagate lifestyle
and culture. Any increase or decrease in the
force of gravity
would make life as we know it
burdensome
or impossible
to contend. The above verses
also mentions
the sun running on its fixed course
floating in orbit.
Critics and doubters of the Quran
have pointed to the claims
in these verse are erroneous.
However
recent scientific observations have shown
that the sun is not in fact the
center of the solar system.
A new discovery claims
the planets and the sun actually orbit around
a common center of mass. And for the
first time a team of astronomers
has pinpointed the center of the entire solar
system down to within 100 meters,
the most precise calculation
yet.
Atheists
boastfully promote a theory
of an accidental universe.
Not only is this claim incorrect
but it is also illogical.
Waheedah Dean Khan
cited the American scientist
Shreyesee Morrison
who proposed
that accidental development of the universe
is statistically impossible.
Suppose you take 10 pennies
and mark them from 1 to 10,
put them in your pocket
and give them a good shake.
Now try to draw them out in sequence
from 1 to 10,
putting each coin back in your pocket
after each draw.
Your chance of drawing number 1
is 1 to 10.
Your chance
of drawing
12 in succession
is 1 in 100.
Your chance
of drawing
1, 2, and 3 in succession would be
in a 1,000.
Your chance of drawing 1, 2, 3, 4
in succession
would be 1 in 10,000
and so on until your chance of drawing
from number 1 to number 10 in succession
would reach the unbelievable figure
of one chance
in 10,000,000,000.
The object in dealing with so simple a
problem is to show how enormously figures multiply
against chance.
It is logically impossible for a greater complexity
such as life in the universe to happen
accidentally
or haphazardly.
What we observe of creation must be the
work of an ever knowing,
all aware
and ever innovating creator
who decreed everything
and guides every creature
to all that benefits and sustains life. The
sole owner
of everything.
Allah subhanahu wa ta'ala said,
all praise is due to Allah, creator
of the heavens and the earth.
He who originated the universe from nothingness is
the creator. He is the owner
of what he created.
1 may say we own things which Allah
created
but Allah Subhanahu Wa Ta'ala will inherit everyone
and everything
in the end
because after you possess material in this world
one of 2 things will happen. Either Allah
will take it away from you or will
be taken away from it by death.
Allah Subhanahu Wa Ta'ala does not die
while all of creation is perishable.
Hence he will inherit us all.
On judgement day
and in between the two blows of the
trumpet
everyone will perish.
Allah said
everything will perish.
Save his countenance.
His is the command
and unto him
ye will be brought back.' Without any doubt,
the day will come on which Allah
will ask the following questions.
Where are the people
who used to be kings in this world?
Abu Hurairah
narrated that the prophet
said:
Allah will grasp
or hold the whole planet of earth in
his hand, and will roll up the heaven
with his right hand, and then he will
say, 'I am the King.' Where are the
kings of the earth?'
Ponder
over the saying of Allah
of the Day of Recompense.
In an acceptable rendering
from the half recitation style
can be the shortened
a
sound in watch style of recitation.
Malik
of the day
of recompense.
One can identify a remarkable layering of meaning
in which both
pronunciations
of Malik and Malik are taken into consideration.
Al Malik
is more comprehensive
than al malik with regards to the organization
of the universe
because the meaning of al malik
may exclude the action of control.
Allah
named himself with both Al Malik
and Al Malik
and thus the meaning becomes more profound and
exclusive.
This exclusivity
is part of monotheism
and his lordship.
Hence, the worst name in the sight of
Allah is someone who calls himself the king
of kings.
Abu Huraira
radiallahu anhu narrated
that Allah's messenger, sallallahu alaihi wasallam,
said, the most perfidious,
awful name with Allah on the day of
resurrection
will be that of a man calling himself
Malik Al Amlaq,
King of Kings,
The Soul Provider Allah
created everything. He knows everything
and he sustains,
nourishes, and provides for all creation.
Indeed,
one of the greatest actions of the lordship
of Allah is the attribute of provision
without any loss.
We benefit
from internalizing
the belief
that Allah
is our sole provider.
Contemplating
razaq
puts our hearts to rest
and incite ourselves
to sincerely rely on the providence of Allah.
Allah subhanahu wa ta'ala said,
oh, mankind,
remember the favor of Allah upon you.
Is there any creator other than Allah who
provides for you from the heaven and the
earth?
There is no deity except him.
So how are you deluded?
Allah subhanahu wa ta'ala also said: Indeed
it is Allah
who is the continual provider,
the firm possessor of strength.
These quranic verses
ayaat
are a reminder for us that Allah
is the one who provides for us.
Generally, we assume that provision is only for
material things,
especially money. The attributes of Allah's provision is
immense,
and it reveals
that Allah
is the provider
of everything
including spiritual guidance
and bestowment
of wisdom.
Provision from Allah
includes all material things
such as money, food,
water, air, shelter
and protection.
Besides meeting
our physiological
needs,
Allah also provides for our
psychological needs.
Sometimes he gives us love
through the love of others.
Sometimes by means of isolation
and lowliness.
He gifts us tranquility
in a sense of his nearness.
By giving us responsibilities,
he fulfills our needs for autonomy, incompetence.
We are not self sufficient
but we rely on him.
Allah subhanahu wa ta'ala created us with a
body and a soul. He sends down the
rain to sustain and nourish the body
and sends down the revelation
to nurture the soul. And he taught us
a balance
between our body and soul
through asking
for provisions as a means
of our continuous deprivation to him. So we
always return to him in supplication
duha,
The absolute ruler.
Allah alone
has the right to legislate.
Logically
if Allah creates, owns and provides
then he has the right and power to
legislate.
In chapter
Surah Al Araf
Allah
said: Indeed, your Lord is Allah who created
the heavens and earth
in 6 days
and then established himself
above the throne. He covers the night with
the day,
chasing it rapidly.
And he created the sun, the moon, and
the stars
subjected
by his command.
Unquestionably
his is the creation
and the command.
Blessed is Allah, Lord of the worlds.
The point of reference in this verse,
aya is what Allah
said about himself.
This infers
that because to him belongs all the creation,
he alone has command of the right
to legislate.
Allah subhanahu wa ta'ala also said,
legislation
is not but for Allah.
The emphasis of this point is what some
call Tawhid
al Hakimiya
which means that Allah alone has the right
to legislate.
The meaning
of the right of Allah is to legislate
the same whether it is known as a
separate 4th category of monotheism
or through a 2 or 3 term categorization.
Political minded individuals champion the phrase Tawhid Al
Hakimiyyah
and they classified it as a separate category
based on its importance.
Nevertheless
it is a part of Tawhid Arrububiyyah
because
it is a quality
of Allah subhanahu wa ta'ala's lordship.
The disbelievers affirmed
Allah subhanahu wa ta'ala's lordship. The disbelievers affirmed
the lordship of Allah according
to several pieces of evidence.
Sheikh Salih al Fazan
Hafidahullah wrote:
'Even Iblis,
who is the head of disbelief,
said my Lord for allowing me to stray,
and by your glory I will certainly mislead
them all.'
So he confessed the lordship of Allah
and took an oath by his might.
Similarly,
all the disbelievers confessed the lordship of Allah,
like Abu Jahal,
Abu Lahm,
and other heads of disbelief.
Allah
said about the polytheists
and
if you ask them who created them, they
would surely say
Allah.
So how are they deluded?
Allah subhanahu wa ta'ala also mentions
some of his qualities of lordship
and the response
of the polytheists
to
a it
is in the form of a discourse
that the caller to Islam
may invite to monotheism.
Allah Subhanahu Wa Ta'ala said,
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?'
Allah subhanahu wa ta'ala also said,
'Say, who provides for you from the heaven
and the earth?
And who controls hearing and sight?
And who brings the living out of the
dead
and brings the dead out of the
living, and who arranges every matter, they will
say, 'Allah!'
So say, 'Then will you not fear him?'
Yet
if the polytheists and rejectors acknowledge his lordship
but refused to establish monotheism,
tawhid of worship, We may invite them to
consider
the temporal
and delicate nature of our existence.
It was mentioned in part 3 chapter 1
that Ikrimah
bin Abu Jal
had been among the enemies of Islam who
knew Allah
as Lord, and he was from a people
who recognized Tawhid Rububiyya.
He fled from the Muslims at sea
until his ship encountered
a life threatening storm.
Had he perished at sea while believing in
the lordship of Allah Subhanahu wa ta'ala
he would have been like the pharaoh.
Pharoah
rejected the invitation
of prophet Musa, Moses alaihis salam
and persecuted the Muslims of the time. Allah
subhanahu wa ta'ala said,
pharaoh
and his soldiers pursued them in tyranny
and enmity
until
when drowning overtook him he said I believe
that there is no deity
except that in whom the children of Israel
believe, and I am of the Muslims.
Now
and you had disobeyed him before
and were of the corrupters?
Pharaohs belief was incomplete.
Allah
said the people of pharaoh
were enveloped by the worst of punishment.
The fire Jahannam
they are exposed to it morning evening. In
the day the hour appears
it will be said,
make the people of pharaoh
enter the severest punishment.
Ikrimah
radiAllahu anhu reformed his concept
around monotheism.
He purified himself
with an act of worship
by calling out to our lord in the
storm.
Furthermore,
he repented
as an action
of Taheed ul Uluhiya and went to the
prophet
as an action of belief of the limb.
He lived
the remainder of his life in service for
the sake of Allah Subhanahu Wa Ta'ala and
died in a battle for the sake of
Allah.
Belief in lordship alone is insufficient.
Whoever believes and affirms only the lordship of
Allah does not enter Islam
and will not be saved from the fire.
For instance
it is known from the historians
in the life of the prophet
seerah that the disbelievers of Makkah
who persecuted the Muslims
acknowledged
Allah's
lordship
but this position did not enter them into
Islam
neither
did it inviolate
their blood and wealth.
Allah
called them disbelievers and polytheists.
Mushrikun
while they admitted he alone was their creator
And Allah affirmed
that they will be in the fire Jahannam
despite their belief in his lordship.
Take as an example the following verse
'Indeed they who disbelieved
among the people of the Scripture
and the Polytheists
will be in the fire of hell,
abiding eternally therein.
Those are the worst of creatures.
The grouping in this verse, aya, of disbelievers
among the people of the book
Aahlil Kitab
is significant.
It is known
that the people of the book Aahlil Kitab
affirmed
Allah subhanahu wa ta'ala as the creator.
It did not remove them from disbelief.
However
the polytheists
of Makkah
knew their
lord but endorsed the worship of idols
alongside him.
This is a crucial point
to raise
when calling the people of the book,
Ahlul Kitab,
and it necessitates
knowledge and courage
Calling those who claim Rububiya
to establish Uluhiya
was the mission of all the messengers.
And those who associate are those with Allah's
say, if Allah had willed,
we would not have worshiped anything other than
him,
neither we nor our fathers,
nor would
we have forbidden anything through other than him.
Thus did those do before them. So is
there upon the messengers except the duty
of clear notification?
And we certainly sent into every nation a
messenger, worship Allah
and avoid Barut.
And among them
were those whom Allah guided, and among them
were those upon whom error was deservedly decreed.
So proceed,
travel through the earth,
and observe how was the end of the
deniers.
Sheikh Alfawzhan
Hafidahullah wrote,
it becomes manifest
the mistake of those writers
who follow the philosophers way when they explain
monotheism
to mean affirming the existence of Allah
and affirming
that Allah is the sustainer
etcetera.
Allah did not send the messengers
just to ask people to declare that Allah
is the creator,
the sustainer
who gives life and causes death
because this is not enough
and does not save one from the punishment.
While asserting the lordship of Allah
is insufficient
in itself to save one from the fire,
it is the ground upon which Allah demands
his rights of worship upon people and is
the common ground
to call the hearts to return to our
Lord.
Monotheism,
tawheed
concerning the lordship of Allah the almighty can
be achieved
through the guidance of the Quran
which urges us all to ponder.
It makes the realization of
contingent
on the recognition
of monotheism
concerning the lordship
of Allah the Almighty.
This is why the caller to Islam
Day
must emphasize
to know your lord.
to know your lord.