INTRODUCTION TO SURAH IHLAS
Surah Al-Ikhlas was revealed in Mecca as the 22nd chapter. The Surah focuses exclusively on describing the attributes of Allah, emphasizing His oneness and purity. This focus earned it the name “Ikhlas,” meaning “to make the oneness of Allah pure.” Additionally, the Surah is known by various other names, such as معرفة (Marifat: knowledge), توحيد (Tawhid: unification), اساس (Essas: foundation), نجاة (Najat: salvation), النور (Nur: light), تجريد (Tajrid: abstraction), الولاية (Walayah: intimacy with God), جمال (Jamal: beauty), النسبة (Nisbah: identification), الصمد (As-Samad), المعوذة (Mu’awwidhah: the one who grants refuge), المقشقش (Muqashqish: the one who cures), المحضر (Muhdhir: the one that gathers angels), مانعة (Mani’ah: barrier), براءة (Bara’ah: absolution), مذكّرة (Mudhakkirah: reminder), and أمان (Aman: assurance).
The Surah presents a description of Allah that is both comprehensive and exclusive, detailing what attributes He possesses and negating those that do not belong to Him.
Over time, numerous fabricated stories have attributed supernatural or mystical benefits to reciting Surah Al-Ikhlas, such as curing ailments or earning specific rewards for reciting it a fixed number of times. However, this perception runs contrary to the fundamental purpose of the Qur’an as revealed by Allah: to be understood, reflected upon, and practiced. Treating the Qur’an or any of its Surahs as a magical remedy for physical or spiritual problems is not aligned with its intended role as a guide for righteous living and comprehension. Any rational person knows that reciting or reading a text without understanding or practicing its teachings provides no real benefit.
Reason for the Surah’s Revelation
Classical sources present varying opinions about the circumstances surrounding the revelation of Surah Al-Ikhlas. The common thread in these narratives is that a question was posed to the Prophet Muhammad (peace be upon him) regarding the nature or essence of Allah. The details differ, with some stories attributing the question to Jews, Christians, or polytheists. Another shared aspect is the assumption that the Surah was revealed late in the Prophet’s life, based on its position as the 112th Surah in the Qur’anic Mushaf. However, its true chronological position is as the 22nd revelation, with its placement in the Mushaf being a decision made later by the Companions.
In our view, the actual reason for the revelation of this Surah is to address a fundamental curiosity about Allah, present in the minds of everyone from the earliest days of revelation. To fully understand this, one must examine the revelations from the first Surah (Al-Alaq) to this point. These prior revelations introduced Allah as “Your Lord,” “The Creator,” “The Most High,” “Lord of all worlds,” “Lord of the East and the West,” “Lord of the dawn,” and “Lord of mankind” in various aspects. Naturally, people—be they the Prophet’s followers, skeptics, or adherents of other faiths—were curious to know more about this Lord. Surah Al-Ikhlas was revealed as a definitive answer to the question: “Who is this Lord?”
22/ SURAH AL-IKHLAS [SINCERITY]
Meaning of verses
1Say: “Rabb is Allah Who is the One and the Only, 2is Allah Who is Samed, 3He neither begets nor is He begotten. 4And nothing has been equivalent to Him; to only Him.”!
Analysis of Verses
Verse 1:
1Say: “Rabb is Allah Who is the One and the Only,
The name اللّه (Allah) is the unique and exclusive name of our Lord, used only to refer to Him. It is a name that cannot be replaced by any other term and cannot be translated into other languages without preserving its original form.
According to the majority of researchers and linguists, the name “Allah” is not derived from any root or origin. It is not derived from the verb “Lâhe-yelihü-leh” or the phrase “lâ ilâhe” as some suggest. Similarly, it is not an Arabized form of the Syriac term “Lâhe.” The name “Allah” has no plural form and does not take a feminine suffix. In the Arabic language, there is no instance where “Allah” is used for anything other than the one true God.
“One and the Only”
The word احد (Ahad) in this verse, which we translate as “one and only,” is a term of profound significance. This “one” is not the numerical “one” used in mathematics for counting or arithmetic operations such as addition or subtraction. Instead, it refers to “oneness” in a logical and metaphysical sense. In logic, “oneness” implies “uniqueness,” a singularity that cannot be divided, augmented, or diminished. This form of oneness emphasizes that Allah is absolutely unique and incomparable.
Verse 2:
2is Allah Who is Samed,
“الصّمد Samed” is a word with many meanings that cannot be translated into a single word. Our Lord has chosen this word especially. These meanings can be listed as follows:
– The Master, the Great, to whom one turns for all needs,
– It has no emptiness in it [nothing can be put into it, it does not need anything],
– Omniscient,
– Halim,
– The one at the peak of glory and honor,
– The Creator of all things,
– He is the one to whom one turns for the desired deeds, to whom one begs, and from whom one asks for help in times of distress,
– Who does what He wills, who decrees what He wills, and there is no one to call Him to account for His decrees and no one to reject His decrees,
– The only honorable one,
– Gani [rich],
– All-powerful over His servants, no one above Him, no one in a position to show respect to those below Him, to whom all needs are addressed,
– Who does not eat, who does not drink, who feeds but is not satisfied, who remains after His creatures perish,
– Eternal and eternal,
– The one who does not die, the one to whom there is no heir,
– No sleep and no stimulation,
– Not characterized by anyone’s qualities,
– Having no defects, deficiencies, flaws,
– One who cannot be troubled,
– The most perfect in their qualities and work,
– Always victorious, never defeated,
-What the creatures cannot be acquainted with [know what it is like],
– That the eyes cannot comprehend,
– Without deficiencies and excesses.
To summarize these expressions in the words of mathematicians: a perfect, complete being whose existence cannot be quantified by any number system [ranging from natural numbers to imaginary numbers].
It is noteworthy that this word, which carries such a profound meaning, was never used for any other deity in history before being attributed to Allah in the Qur’an. This aligns with the explanation we provided about the concept of “god” in other religions during the analysis of Surah An-Nas. The fact that the gods in other religions are merely the products of the fears and needs of their adherents, lacking the characteristics encompassed by the meaning of “samad,” explains why the word “samad” was never assigned to any deity as a name or attribute before Allah.
Verse 3:
3He neither begets nor is He begotten.
This verse responds to the Jews, Christians, and polytheists, who ascribe attributes to Allah that are contrary to His exalted nature, by declaring that Allah neither begets nor is begotten.
The verse rejects the title “son of Allah” given to Uzair by the Jews and to Jesus by the Christians, and firmly refutes the polytheists’ claims that Allah gives birth or that angels are the daughters of Allah. These erroneous beliefs are unequivocally dismissed. A similar rejection is found in the statement “He has not begotten children,” later in Surah Al-Furqan.
The terms “begetting” and “being begotten” in the verse encompass not only biological reproduction but also asexual reproduction. This indicates that Allah is not a physical entity, substance, or organism, nor does He divide into parts through fragmentation or derive from any other being. In this sense, the verse also affirms the eternal nature of our Lord.
Verse 4:
4And nothing has been equivalent to Him; to only Him.”!
Since Allah is Ehad, Samad, Unbegotten, and Unborn, no being, identity, or personality can equal Him in His attributes and works.
Indeed, the expression “من دون اللّه min dunillahi,” which appears in more than eighty verses of the Qur’an, consistently underscores this “non-equivalence.” The literal meaning of this expression, often translated as “other than Allah” in most translations and commentaries, is “those who are not equal to Allah, those who are subordinate to Allah.” In other words, it refers to “those who are inferior to Allah in rank regarding identity, qualities, and deeds, those who are not equal to Him.” This phrase is primarily used in the Qur’an to refer to people and things that polytheists take as gods:
107Did you not know that the dominion of the heavens/universe and the earth surely belongs only to Allah and there is no familiar and a helper for you from among those that are inferior to Allah?
(Al-Baqara/ 107)
165,166Among the people are those who take some equals from among those that are inferior to Allah. They love them as they love Allah. Yet, those who have believed are stronger in love for Allah. And when those who do wrong; act against their own good by associating others with Allah will see the punishment; when those who are followed disassociate themselves and flee from those who follow them by seeing the punishment and when they see the punishment and ties are severed with them, if only they saw that all the power belongs to Allah and how severe the punishment of Allah is.
(Al-Baqara/ 165, 166)
Another point to note in the last verse of Surah Al-Ikhlas is the emphasis (kasr) used to clarify that He alone is the only One who has no equal. This emphasis is achieved by bringing forward the adverbial complement (له lehü), which, according to normal grammatical rules, should be at the end of the sentence. In other words, the verse, which should grammatically be “ولم يكن احد كفوا له wa lam yakun ahadun kufuwan lahü,” becomes “ولم يكن له كفوا احد wa lam yakun lahü kufuwan ahad,” with the adverbial complement placed earlier, thus emphasizing “to Him alone.”
An Overview of the Surah and the Principle of Tawheed
The belief in tawheed is the acknowledgment and conviction of Allah’s existence and unity, recognizing that He possesses all perfect qualities in totality and that He has no equal or likeness. This belief is most succinctly encapsulated in the Qur’anic phrase “لا إله إلا الله la ilaha illa Allah [there is no god but Allah].” For this reason, this phrase is known as the “word of tawheed.”
Although the word tawheed itself does not explicitly appear in the Qur’an, the concept and essence of tawheed are expressed through numerous verses from various perspectives. This is because tawheed constitutes a fundamental element of the True Religion. Indeed, Allah has tasked all the Prophets He sent with establishing tawheed as a principle and advising people to worship Him alone:
25And We did not send any messenger before you except that We revealed to him: “The truth is that there is no god but Me. Therefore, worship me”.
(Al-Anbiya/ 25)
59Indeed We sent Noah as a messenger to his people and he said to them: “O my people! Worship Allah, no deity is for you but Him. Truly, I fear the punishment of a great day which will be against your own good that will come upon you”.
(Al-A’raf/ 59)
73Surely, We sent Thamud their brother Salih as a messenger. He said: “O my people! Worship Allah, no deity is for you but Allah. Your Rabb has sent you a clear evidence. This camel/social relief and support principle of Allah is an Ayah for you; So let it graze on the earth of Allah, do not touch it with evil, or you will be seized by a grievous punishment.
(Al-A’raf/ 73)
72,73Influential scholars said: “We will never prefer you over these clear evidences which came to us and the One Who created us from nothing. So, decree whatever you are to decree! You can only decree for this simple worldly life. Indeed, we have believed in our Rabb so He may forgive us for our mistakes and for that which you have forced us to perform of the influential knowledge. And Allah is better and more enduring”.
(Ta Ha/ 5-14)
116-118And when Allah said: “O Jesus, son of Mary! Was it you who told people: ‘Take me and my mother as two gods from among those that are inferior to Allah’?”. Jesus said: “Purified are You, it is not suitable for me to say that which is not true. If I had said it, You would have surely known this. You know what is within myself, but I do not know what is within Yourself. Surely, You are the One Who knows best the unseen, the unheard, the unfelt, the past and the future! I only said to them what You had commanded me; ‘Worship Allah Who is my Rabb and your Rabb’. And as long as I was among them, I was a witness over them. But when you took my life; reminded me that which I had done in the past and what I had failed to do while being obliged to, then You became the One Who observes them. And indeed, You are the witness over all things. If You should punish them, they are definitely Your servants and should You forgive them, indeed You are the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible”.
(Al-Ma’idah/ 116-118)
130And who else turns away from the religion/lifestyle of Abraham than the one who makes a fool of himself? And We had chosen him on the earth. Surely, he will be among the righteous in Akhirat [Afterlife] as well.
131And when his Rabb said to him: “Be a person who strengthens [who makes the people healthier and happier]!”, Abraham said: “I have become a person who strengthens [who makes the people healthier, happier and convinces them to be Muslims] for Rabb of all universes”.
132And Abraham instructed to his sons and Jacob, “O my sons! Surely, Allah has chosen this religion for you. Therefore, die as a person who makes stronger [who makes the people healthier, happier and convinces them to be Muslims]!”
133Or were you witnesses when death came to Jacob and he said to his sons: “What will you worship after me?”, and they said: “We will worship the Only God, your God, and God of your ancestors Abraham, Ishmael and Isaac. And only for Him we are the ones who Islamize [create well-being, peace, order, happiness…]”?
(Al-Baqara/130-133)
However, the belief in tawheed, which was transmitted to people by the Prophets, was always distorted and corrupted by different beliefs over time. Finally, the Qur’an reintroduced the pure and only tawheed in order to purify people from these corruptions:
11He is the One Who is the creator of the heavens/universe and the earth from nothing. He created spouses from yourselves and pairs from the cattle for you. He produces and multiplies you in this system. There is nothing like Him. And He is the One Who hears best, sees best.
(Ash-Shura/ 11)
102This is Allah, your Rabb! There is no deity except Him. He is the One Who formed all things. Therefore, worship Him. He is the One Who arranges upon everything pursuant to a schedule and implements this schedule by supporting, maintaining it.
(Al-An’am/ 102)
2The One Who sent down the Furqan is the One to Whom the dominion of the heavens/universe and the earth belongs, the One Who does not take any child, does not have a partner in dominion and formed all things then determined them with a measurement.
(Furqan/2)
3O mankind! Remember the favor of Allah Who provides you from the sky and the earth. Is there any one who forms except Allah? There is no deity except Him. How are you deluded despite this?!
(Fatir/ 3)
44All the heavens/universe, the earth and all that is between them purify Allah from all deficiencies. There is not anything that does not purify Allah from all deficiencies with His praise. But, you do not understand well their purifying Allah from all deficiencies. Surely, He is the One Who forbears, forgives much.
(Isra/ 44)
Surah al-Ikhlâs explains the fundamental principle of Islam, the belief in tawheed, in a concise and simple way that everyone can understand. The explanation in this Surah is so concise that many verses in the Qur’an, including the 255th verse of Surah al-Baqara, which we call “Ayat al-Kursi”, and the last three verses of Surah Hashr, are elaborations of the explanation in this Surah:
255Allah is the One except Whom there is no deity, He is ever living, the One Who sustains everything, protects, the One Who is the living and the One Who governs the entire universe. Neither drowsiness overtakes Him nor sleep. All that is in the heavens/universe and on the earth is for Him. Who is the one who can help, intercede with Him without His permission/knowledge? He knows that which is before and after them. Yet they can not comprehend anything of His knowledge other than what He wills. His throne and knowledge encompass the heavens/universe and the earth. Protection of both is not difficult for Him. And He is the most sublime, the One Who exalts, the supreme.
(Al-Baqara/ 255)
22He is Allah except whom there is no deity. He is the One Who knows the unseen and the seen. He is the One Who shows great mercy on the earth to all living beings that He created, the One Who is the possessor of vast mercy.
23He is Allah except whom there is no deity. He is the One Who is the ruler of all universe, the pure, away from all kind of evil and deficiencies; the perfection, the One Who assures, oversees, protects, confirms and the One Who is reliable, the most exalted, very powerful, the most honorable, the invincible/the subduer, the One Who compels what he wishes, the One Who is supreme, sublime, the One Who provides for the needs, amends the affairs, gives a remedy, the One Who is the only in greatness and exaltedness; the One Who shows his greatness in all things and all events. Purified is Allah from all that which they associate with Him.
24He is Allah Who forms, creates perfectly, fashions all things. The best names are only for Him. That which is in the heavens/universe and on the earth purifies Him from all deficiencies. And He is the One Who is the most exalted, the most powerful, the most honorable, the invincible/the subduer, the best law maker, the One Who precludes corruption best/makes incorruptible.
(Hashr/ 22-24)
Both theologians such as Imam Maturidi and many Sufis have made different interpretations on the belief in tawheed as revealed in these verses. However, instead of quoting their lengthy opinions on the subject, we consider it a better method to remind the “Attributes of Allah” in order to provide a better understanding of the belief in tawheed, and thus to introduce our Lord correctly.
The Attributes of Allah are as follows:
” Existence (Vücûd) ”
This attribute expresses the existence of Allah Almighty. The existence of Allah Almighty does not depend on any other existence, but is a necessity of His essence. This means that Allah’s existence is inherent in His essence. Existence is a necessary attribute of Allah’s essence. For this reason, Allah Almighty is called Wajib al-Wujud. The opposite of “existence” is “non-existence”. “Adem”, which means “non-existence”, is not the case with Allah Almighty. To claim that Allah does not exist is to deny the universe and the beings in it. For He is the Creator and Sustainer of all things.
” Eternity (Kıdem – eternal ere-existence) ”
Eternity means that the existence of Allah Almighty has no beginning. Allah Almighty is eternal. That is, He did not come into existence after He did not exist. No matter how far one goes back into the past, one cannot imagine a time when Allah Almighty did not exist. In fact, He is the one who created time and space. Allah Almighty is the eternal and eternal “Zât-ı Zülcelâl”, who is free from the records of time and space. The opposite of “eternity”, “hudus” [becoming later, being created at a certain time], cannot be mentioned about Allah Almighty.
“Permanence (Beka – eternal continuance) ”
Permanence means that the existence of Allah Almighty has no end, that He always exists. Allah Almighty has no beginning and no end to His existence. He is both eternal and everlasting and everlasting. In fact, the survival of a being whose eternity is fixed is also wajib [obligatory]. The opposite of “survival” is “extinction”. This is unthinkable about Allah Almighty.
” Non-likeness (Beka – Distinction from Creation) ”
It means that Allah is not like the beings that came into existence. Allah Almighty is not like the beings He created, neither in His essence nor in His attributes. No matter how we think of Allah, He is different from all that comes to our minds and imagination. This is because all that comes to mind are “created beings”. All beings other than Allah are post-created beings that did not exist. The human mind is limited to perceiving these three-dimensional beings. Allah Almighty, on the other hand, is a divine and holy being, unlimited in all respects, self-existent, eternal and perpetual, independent of everything, free from all deficiencies, and possessing all perfect attributes. There is no doubt that such an exalted being is not like the beings that first did not exist, then came into existence, and then disappeared again. Indeed, Allah Almighty describes His essence in the Qur’an: “There is nothing like Him. And He is the Best Hearer, the Best Seer” (Ash-Shu’ara: 11).
” Self-existence (Kıyam Binefsihi – Self-Subsistence) ”
It means that Allah, the Exalted, is self-existent without needing any other being or any place. All beings have come into existence later. Therefore, they need a creator and a place. On the contrary, the existence of Allah, the Creator of everything, is a necessity of His essence and His existence is not dependent on anything. If Allah needed another being in order to exist, He would also be a creature, and He would not be the Creator and the beginning of everything. However, He is the Creator of everything. Everything other than Him is created. The Creator is never in need of His creation.
“Unity (Wahdaniyet – Oneness) ”
Wahdat means that Allah is one. Wahdaniyyah is the most important of the perfect attributes of Allah Almighty. This is because it means that Allah Almighty is one in His essence, attributes and actions, and that He has no partners in His sovereignty and actions. The Qur’an states: “22 (Al-Anbiya: 22).
” Life (Hayat – Life) ”
It means that Allah Almighty has life. This attribute of Allah Almighty is not a temporary and material life like that of the creatures, but it is eternal and everlasting. It is the true life which is the source of all life. The attribute of life is closely related to Allah’s attributes of perfection such as Knowledge, Will and Power. It is essential for a being that possesses these attributes to have life. Because it is inconceivable that a dead being would possess perfect attributes such as knowledge, will and power. For this reason, the attribute of life has been defined by scholars as “an eternal attribute that enables Almighty Allah to be characterized with attributes such as knowledge, will and power”. The opposite of the attribute of life is “memat [being dead]”. This is unthinkable about Allah.
” Knowledge (İlim – Omniscience) ”
Allah Almighty’s omniscience means that He encompasses everything with His knowledge. The Almighty Power, who created and governs this world in the most beautiful way and in the most perfect order, must know every detail of His creation. For how can something be created whose truth, utility, necessity and wisdom are unknown? Therefore, in order for the Creator to create something, He must first have knowledge and then create it according to that knowledge. Moreover, it is only possible to reward those who believe and do righteous deeds, and to punish those who rebel and do evil deeds, by knowing all the details of their deeds. Weaknesses such as ignorance, heedlessness and forgetfulness, which are the opposite of knowledge, cannot be mentioned about Allah.
“Will (İrade)”
It means that Allah wills that something should be like this or not like that; He determines and determines everything as He wills. Allah Almighty is the owner of a perfect will. He created this universe in accordance with His eternal will. Everything that has happened or will happen in the universe has happened or will happen because Allah wills it. Whatever He wills will surely happen and what He does not will will never happen. In this regard, the Qur’an states: “Allah creates whatever He wills. If He decrees a work [if He wills it], He only says ‘be’ and it comes to be.” (Al-Baqara 117, Ali-Imran 47, An-Nahl 40, Maryam 35, Ya Sin 82, Mu’min 68)
” Might (Kudret) ”
Might means the power of Allah Almighty to dispose over beings in accordance with His will and knowledge, and to be able to do and create everything. The infallible order and dazzling beauty of the universe is the greatest proof that Allah has infinite power.
” Creation (Tekvin) ”
Taqwīn means to invent and create; in other words, to bring something out of nothing. Taqwīn is an attribute separate from the attributes of knowledge, will and power. All of Allah’s actions, such as creating, providing sustenance and blessings, chastising, resurrecting and killing, are manifestations of the attribute of taqwīn. These are also called “verbal attributes”. Might and Taqwīn are among the perfect attributes of Allah and their opposites, incapacity, cannot be asserted about Allah.
” Hearing and Seeing (Sem’ ve Basar) ”
It means that Allah hears everything and sees everything. The attributes of Sem’ and Basar are also among Allah’s eternal and everlasting attributes of perfection. Physical conditions such as distance and proximity, openness and secrecy, light and darkness, and light and darkness do not prevent Allah from hearing and seeing. He hears our inner whispers, our heartfelt and sincere prayers, and responds to them according to His wisdom. It is repeatedly mentioned in the Qur’an that Allah Almighty is the Semi’ and the Basîr [the best hearer and the best seer]. Since the attributes of Semi’ and Basar are attributes of perfection, their opposites, blindness and deafness, cannot be mentioned about Allah.
” Speech (Kelam) ”
It means that Allah Almighty speaks without the need for letters or sounds. Allah’s attribute of kalam [speech] is eternal and everlasting. For this reason, Allah is called “Mutakallim”. The Qur’an is also called “Kalamullah”. Allah’s revelations to His prophets and the divine books He gave them are all manifestations of His attribute of Kalam.
There are great differences between the Islamic belief in God and the understanding of “god” in other religions. False gods are those that people have acquired for their own needs. These gods do not have the ability to rule. When people’s needs are met, the functions of these gods disappear.
Islam, on the other hand, is based on the principle that there is only one absolute Creator, Ruler, and God to be worshipped, and that He has no partner. Islam calls people to believe in and worship this God (Allah). Other religions, which are not based on revelation, are grounded in people’s own conceptions of gods. When man disappears, these gods also disappear. However, Allah is the Creator of man. As His existence is permanent with His own essence, He existed before man was created. Therefore, a human being who acts in accordance with the codes of creation can only believe in Allah as the true deity. This one true God, who is able to meet his needs, help him in times of trouble, protect him, and provide safety in distress and fear, is also the only one worthy of worship.
The belief in tawheed, which is defined as knowing and believing in the existence and unity of Allah—that all the perfect qualities are gathered in Him, and that He has no equal or likeness—is presented by the Qur’an in various aspects and dimensions. These can be summarized as follows:
Allah is One; there is no god but Him. He is not in need of anything; everything is in need of Him. There is nothing like Him. He is free from having a partner. If there were other gods besides Him, some of them would want to rule over others. He is One, but not “one in three,” as Christians think. Those who ascribe sons and daughters to Him, or who say that Jesus is His son or that He is Himself, slander Allah. He has neither sons nor daughters. He has not begotten, nor has He been begotten. But the disbelievers associate with Him that which has not created anything and which itself has been created. These so-called gods they associate with Him can do neither harm nor good. They cannot control death, life, or resurrection. Therefore, there is no god that can compare to Allah. The gods invented by people are nothing but names based on mere conjecture and the desires of those who invented them.
Allah has absolute power. To Him is the return of all things. He is the Creator, the One who initiates the process of creation and creates as He wills. In the beginning, He created the heavens and the earth, brought them together as substance in the form of smoke or nebulosity, and then separated them. His decree is absolute, and no one can change it. The heavens and the earth, the sun, the moon, and the stars He created, together with all the creatures on them, all move according to His laws and commands. Every creature in the heavens and the earth obeys His commands. He is the Creator and Sustainer of all things and gives them form.
Allah is the Lord of the worlds and the Lord of the unseen. His power is all-sufficient; all the powers of the heavens and the earth belong to Him. He is the Lord of the Throne of Grace, the exalted Throne. He is the Owner of all the degrees of ascent. He stretches the earth like a cradle and sends down water from the sky in appropriate proportions. He has created all beings in pairs. He has given order and perfection to the firmament. To Allah belongs the dominion of the heavens and the earth and everything between them. To Him belongs the east and the west. No matter which way you turn, He is there. For He encompasses all things. His Throne encompasses the heavens and the earth. He watches over what He has created, and He will not find any difficulty in that. He is the All-Sustainer, the Wise.
Allah is not only the Creator but also the Merciful, the Provider, the Sustainer, the Protector, the Helper, the Giver of guidance, and the Deliverer of help to the distressed of all creation. Allah did not create the world for play and amusement. The world was created for an appointed time, for a purpose, and according to a plan. He establishes laws, guides, organizes, creates, and governs everything according to a measure and providence. He is all-knowing and all-seeing.
Allah is the best of judges. He will not wrong anyone in the least. On the Day of Judgment, the scales of justice will be set up, and even the smallest deed will be reckoned. He is swift to punish and punishes with painful consequences. He commands people to be just and loves those who are just. He gives great rewards to those who avoid sin and do good deeds. He has written down the good deeds of people in order to reward them in the best way. Allah gathers all goodness in Himself and is the source of all goodness. He is far from all evil.
Allah created man when he was nothing and created the whole of humanity from a single soul. He created the first man and his wife, and from them, many men and women were born. He wanted man to be a caliph on earth, made him a mortal being, and decreed that after his death he would be resurrected on the Day of Resurrection. He has made man superior to all creation because He created him in the most beautiful form.
Allah wants nothing but the perfection of man, whom He created in the most beautiful form. Allah encompasses humanity. He is always with man, closer to him than his jugular vein
To speak of the oneness of Allah is to say that He is One in His essence, attributes, and actions. To say that His essence is one is to affirm that He has no parts or components. It is one of the necessary attributes of Allah that He is indivisible. To say that His attributes are one is to accept that He has no equal or similar. For not resembling created beings is among His essential attributes. To say that He is One in His actions is to affirm that He has no partner, as partnership entails incapacity.
The worship of Allah is not limited to specific deeds. Worshipping Allah means following His rules in every step, in every action, in every word; fulfilling His decrees; and following the path He has shown through His messengers. To seek help from Him alone, to fear Him, to trust Him, to rely on Him, to take refuge in Him, to refer the solution of problems to Him, and to accept no other protector or guardian but Him are all obligatory requirements of the belief in tawheed. All these principles constitute different aspects of worshipping Allah, the One and Only.
Allah is the one who knows best