The First Principle

The First Principle:

So if it is said to you: “Who is your Lord?”,
then say: “My Lord is Allaah, who has nurtured me and all of the creation with his favours and blessings, He is the one whom I worship and there is no other whom I worship besides him.” The proof is the saying of Allaah, the Most High:“All praise is for Allaah, the Lord of all creation.” [Al-Faatihah 1:2] Everything besides Allaah is a created being and I am one of the

*“The First Principle”* – The first principle is having knowledge of the Lord. Knowledge of this necessitates belief in Him, belief that He alone deserves to be worshipped and belief in His beautiful names and perfect attributes. The author started with this because it is the fundamental of all fundamentals.

*“So if it is said to you: “Who is your Lord?”,”* – The word ‘Lord’ can be  applied to the king, the master and the one who deserves to be worshipped. Only Allaah possesses these three qualities. As for the creation, then it is possible for one of them to be a lord in the sense that he is a master, or a king and a master, but these things coupled with the right to be worshipped are exclusive to Allaah, the Most High. He is the King, Master and the One who deserves to be worshipped, to him belongs the creation, it is in His
possession, sovereignty and control, and to Him belongs the command, both legislative and universal.

*“then say: “My Lord is Allaah,”* – Meaning, He is the one whom I worship.  Ibn ‘Abbaas (May Allaah be pleased with him) explained the word ‘Allaah’ to mean: “The One who deserves to be worshipped and served by the whole of creation.”
The word ‘Allaah’ and ‘al-ilaah’ come from the word ‘uloohah’ which means worship (Al-‘Ibaadah); therefore Allaah is Al-Ma’looh which means the one who is worshipped.

*“who has nurtured me and all of the creation”* – Allaah nurtures his creation in two ways: 1. He nurtures them by providing blessings that suffice their bodily needs or we could say a provisional and nutritional nurturing with all that is
needed to live.

2. Allaah nurtures His servants with the revelation that He reveals to His Messengers. This is a religious nurturing. It is feasible for us to say that Allaah nurtures some of His servants from a religious perspective and others from a worldly perspective.

*“with his favours and blessings,”* – Ni’am is the plural of ni’mah (blessing or favour).

*“He is the one whom I worship and there is no other whom I worship besides him.””* – This is the correct explanation of the meaning of Laa ilaah illa Allaah (None has the right to be worshiped except Allaah).

*“The proof is the saying of Allaah, the Most High: “All praise is for Allaah, the Lord of all creation.”” *
– Al-hamd is to praise Allaah. The reason for this praise is because of the apparent and hidden blessings that Allaah gives to the creation.

It has to be understood that there is a difference between thanks (shukr) and praise (hamd). Praise is offered on account of a blessing or a calamity, whereas thanks are only offered on account of a blessing. Praise occurs on
the tongue only whereas thanks occurs upon the tongue, in the heart and upon he limbs. A poet said:

“The favour caused thanks to manifest itself upon my limbs, tongue and heart.”

A person says to someone that has done them a favour, ‘May Allaah reward you’, and this is with the tongue. He may also extend his hand in order to shake hands, and he may sense in his heart that he has been favoured.

Allaah started four soorahs in the Qur’aan with ‘Al-hamdu lillah’ (All praise is for Allaah), and he mentioned after that the reason that warrants this praise. In this verse the reason for this praise is the Lordship of Allaah over His creation. The four soorahs are:

1. Al-An’aam:

“All praise is for Allaah Who created the heavens and the earth, and originated the darkness and the light; yet those who disbelieve hold others as equal with their Lord.”

Here the praise is on account of the creation of the heavens and the earth, and origination of darkness and light.

2. Al-Kahf:

“All praise is for Allaah Who sent down to His slave the Book, and has not placed therein any crookedness.”

Here praise is on account of Allaah revealing the Book to His Messenger (Peace be upon him), the Book that is a guide, straight and upright.

3. Saba’:

“All praise is for Allaah to Whom belongs all that is in the heavens and the earth. His is all praise and thanks in the hereafter, and He is that All Wise, All Aware.”

Here praise is on account of Allaah possessing everything that is in the heavens and the earth.

4. Faatir:

“All praise is for Allaah, the only creator of the heavens andthe earth, Who made the angels messengers with wings, two three or four. He increases in creation what He wills. Verily Allaah is able to do all things.”

In this soorah the praise is on account of Him creating the heavens and the earth, and making the angels messengers.

The word Al-hamd is mentioned in more than forty places in the Qur’aan.

*“Everything besides Allaah is a created being and I am one of the creation.”* – ‘Alameen is the whole of creation – the heavens, earths, angels, mankind, jinn, animals, etc. All of these are created and is subservient to Allaah and they are all under his dominion, he is their Omnipotent King, Organiser of their affairs and ilaah.

Source : A Gift For The Intellect In Explanation Of The Three Fundamental Principles Of Islaam – By Sheikh Ubaid Al-Jaabiree (Hafizahullah)

*Related Link :*

– The Path to Attaining Clarification Concerning the Three Fundamental
Principles <> –