Shaykh Muhammad al-Amīn al-Shinqītī, may Allah have mercy on him, said: “A comprehensive examination of the Noble Quran shows that affirming Allah’s oneness falls into three categories:

First: His oneness in lordship. Recognition of this kind of oneness is innate to rational beings. Allah, the Exalted, says:

‘And if you asked them who created them, they would surely say, “Allah.”…’1

And He says:

‘Say, “Who provides for you from heaven and earth? Or who controls hearing and sight, and who brings the living out of the dead and brings the dead out of the living, and who governs all affairs?” They will say, “Allah,” so say, “Then will you not fear Him?”’2

Pharaoh’s denial of this kind of oneness, expressed in the words, ‘Pharaoh said, “And what is the Lord of the worlds?”’3, was feigned ignorance on the part of one who knew that he was a servant subject to a Lord. This is demonstrated by the words of Allah, the Exalted:

‘He said, “You already know that none has sent down these signs except the Lord of the heavens and the earth as clear proofs…”’4—the verse continues—and by His words:

‘And they rejected them, though they were inwardly convinced of them, out of injustice and arrogance.’5

This kind of oneness is of no benefit unless worship is devoted sincerely to Allah alone, as He, the Exalted, says:

‘And most of them do not believe in Allah except while associating others with Him.’6

The verses indicating this are very numerous.

Second: His oneness in worship—glorified and exalted is He. The defining principle of this kind of oneness is to fulfill the meaning of ‘There is no deity worthy of worship except Allah,’ which comprises negation and affirmation. The negation means renouncing all objects of worship other than Allah, whatever they may be, in every form of worship, whatever it may be. The affirmation means devoting exclusively to Allah alone, glorified and exalted is He, all forms of