1. Tawhid Al-Rububiyah

This category is based on the fundamental concept that Allah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty.

In Arabic the word used to describe this creator-sustainer quality is Rububiyah (Lordship) which is derived from the root Rabb (Lord).

According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change.

Nothing happens in creation except what He allows to happen.

In recognition of this reality, Prophet Muhammad (Peace and Blessings of Allah

 be upon him) used to often repeat the exclamatory phrase,

“La hawla wala quwwata illa billah.”

(There is no movement nor power except by Allah’s will).

The basis for the Rububiyah concept can be found in many Qur’anic verses.

For example, Allah says:

“Allah created all things and He is the agent on which all things depend.” (Qur’an 39: 62)

“And Allah created you all and whatever you do.” (Qur’an 37: 96)

“… It was not you who threw when you threw but it was Allah Who threw..” (Qur’an 8: 17)

“And no calamity strikes except by Allah’s permission” (Qur’an 64:11)

The Prophet further elaborated on this concept saying,

“Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you which Allah had already written for you.

Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allah had already written to happen to you.”Reported by Ibn ‘Abbas and collected by Tirmidhi.

Thus, what man conceives as good fortune and misfortune are merely events predestined by Allah as part of the tests of this life.

The incidents follow patterns set only by Allah.

Allah has said in the Qur’an:

“O Believers! Surely there is in your wives and children an enemy for you, so beware of them…” (Qur’an 64: 14)
 

That is, within the good things of this life there are severe tests of one’s faith in God.

Likewise, in the terrible events of life there lies test as is mentioned in the verse,

“Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient.” (Qur ‘an 2: 155)

Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means.

God has explained that the wisdom behind these apparent irregularities is often beyond man’s immediate comprehension due to his limited scope of knowledge:

“… It is possible that you dislike something which is really good for you, or like something bad for you, but Allah knows [what is best for you], and you do not” (Qur’an 2: 216)
 

Apparently evil events in human lives sometimes turn out to be for the best, and apparently good things which people desire turn out to be harmful.

Consequently, man’s realm of influence in the course of events which make up his life is limited to mental choice between options presented to him and not the actual results of his choice.

In other words, “Man proposes and God disposes.”

Apparent “good fortune” and “misfortune” are both from Allah and cannot be caused by good-luck charms such as rabbits’ feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc.

In fact, the belief in charms and omens is a manifestation of the grave sin of shirk (association) in this form of Tawhid.

Uqbah one of the Companions of the Prophet, reported that,

“Once a group of men approached Allah’s Messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one.

When they asked him why he refused their companion’s oath, he replied, ‘Verily, he is wearing an amulet (protecting charm).’

The man who was wearing the amulet put his hand in his cloak, pulled the amulet off, broke it, and then made the oath.

The Prophet then said, ‘Whoever wears an amulet has committed shirk.’”

Collected by Ahmad.

As for using the Qur’an like a charm or amulet by wearing or carrying Qur’anic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans.

Neither the Prophet nor his Companions used the Qur’an in this fashion, and the Prophet said,

“Whoever innovates in Islam something which does not belong to it will have it rejected.”(Bukhari,Muslim)

It is true that the Qur’anic chapters al-Falaq and an-Nas, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet demonstrated the proper method by which they should be used:

“On an occasion when a spell had been cast on him, he told Ali ibn Abi Talib to recite the two chapters verse by verse, and when he became ill he used to recite them on himself.”(Bukhari,Muslim)

He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so