His saying, “and all dominion is Yours; You have no partner”: dominion encompasses ownership of all entities and the governing of them. This further confirms that all praise and blessing belong to Allah alone, who has no partner.

If you reflect on these words and the sublime meanings they contain, you will find that they encompass every category of tawḥīd (affirming Allah’s absolute Oneness), and that the matter is as Jabir said: “He entered the state of iḥrām proclaiming tawḥīd.” (1) The Companions had the greatest knowledge of tawḥīd.

Thus, the phrase “all dominion” pertains to tawḥīd al-rubūbiyyah (affirming Allah’s exclusive lordship). Ulūhiyyah (Allah’s exclusive right to worship) is also connected to tawḥīd al-rubūbiyyah, for affirming His exclusive right to worship entails affirming His exclusive lordship, while affirming His exclusive lordship necessarily entails affirming His exclusive right to worship. Hence, you will not find anyone who affirms Allah’s oneness in His right to worship without also affirming His oneness in His lordship. Yet among people are those who affirm Allah’s oneness in His lordship but do not affirm His oneness in His right to worship. In that case, we hold them to its necessary implication and say: If you affirm Allah’s oneness in lordship, then you must affirm His oneness in His right to worship. This is why the scholars’ formulation is precise: “Tawḥīd al-rubūbiyyah necessarily entails tawḥīd al-ulūhiyyah, and tawḥīd al-ulūhiyyah includes tawḥīd al-rubūbiyyah.”

We derive tawḥīd al-asmāʾ wa-l-ṣifāt (affirming Allah’s names and attributes) from his saying, “Indeed, all praise and blessing are Yours.” Praise is to describe the one praised as possessing perfection, coupled with love and veneration.

Blessing is among the attributes of action; thus, these words also include tawḥīd al-asmāʾ wa-l-ṣifāt. How do we know that this is without distortion, negation, asking how, or likening Allah to His creation?