Introduction
The Quran contains many proofs for the Lordship of Allah which elucidates His greatness, and His Oneness in creation, ownership, and control. The proofs in this regard support the natural disposition and increases it in certainty and steadfastness. Likewise, a person whose natural disposition has been exposed to polytheism and disbelief needs these proofs. These proofs come to remind the natural disposition and straighten its deficiencies.
Ibn Taymiyyah said: “Affirming the Creator and His perfection is an innate trait in one whose disposition is sound. Despite there already being many proofs for it, many people may require these proofs of affirming the Creator and His perfection when their innate nature changes, or if they are exposed to some situations.” [55] Majmoo’ al-Fataawa, 6/73.
Part of what shows the extent of the Quran in reviving the natural disposition and curing it from the darkness of polytheism and disbelief is mentioned in the narration of Jubayr ibn Mut’im (may Allah be pleased with him) who narrated: “I heard the Prophet (صلى الله عليه وسلم) reciting Surah at-Toor in the Maghrib prayer, and when he reached the ayah: ‘Were they created by nothing, Or were they themselves the creators. Or did they create the Heavens and the Earth, rather they are not certain. Or do they possess the depositories of Your Lord? Or are they the controllers of them.’ It was as if my heart was about to take burst (when I realized this firm argument.)” [56] Transmitted by al-Bukhaaree (4552) Another narration states: “And at that moment, belief sprouted within my heart.” [57] Al-‘Ayn, 7/418.
The existence of Allah (the Exalted), and His Lordship, is proven by our natural disposition, the religion, the senses, and intellect.
Innate Disposition
Al-Khaleel said: “The natural disposition upon which Allah created people in terms of religion is to know His Lordship.” [58] Al-‘Ayn, 7/418.
As-Sa’dee said: “The fitrah is the natural disposition which Allah created His servants upon and created them innately upon it; upon loving goodness and giving preference to it and hating evil and striving to avert it. Allah made the fitrah pure, inclining towards the acceptance of all that is good, remaining sincere to Him, and to draw close to Him.” [59] Bahjat Quloob al-Abraar, p 51.
The proof of the natural disposition is deeply rooted in the souls of the people, such that a person may not need additional evidence towards it. Some of the proofs for it are:
1- People turning to his Creator (Exalted be He) and seeking His help at times of difficulty and need, regardless of whether they were monotheists or polytheists.
All the children of Adam are cognizant of their need and deficiency and such a feeling naturally occurring. Deficiency is their personal trait. When a person, even a polytheist, is afflicted by a calamity which may cause his destruction, he turns to His Creator (Exalted be He) for help and takes refuge in Him alone. The feeling of this person’s need and want of His Lord is superseded by his awareness of His existence and his affirmation of that. [60] Dar Ta’aarud al-‘Aql Wa an-Naql by Ibn Taymiyyah, 3/129, 8/532. Allah, the Exalted, said: “And when affliction touches man, he calls upon Us, whether lying on his side, sitting, or standing.” Yoonus: 12
2- The monotheism of Worship is the first legal dictation upon us
Allah, the Exalted, said: “And We sent not before you any messenger except that We revealed to him that, “There is no deity except Me, so worship Me.” al-Anbiyaa’: 25 If the affirmation of Allah, the Exalted and His Lordship was not innate, Allah would have called His servants to it first. This is because the command for believing in the Oneness of Allah in worship emanates from affirming Him and His Lordship.
If affirmation of Allah, the Exalted be He, and His Lordship was not innate, it would have been possible to the opponents of the prophets to say when the prophets ordered them to worship Allah alone, “We do not know Him at all, how can He order us?” The fact that this did not happen is a proof that knowledge of Allah’s Lordship was deep-rooted in their natural disposition. [61] Dar Ta’aarud al-‘Aql Wa an-Naql by Ibn Taymiyyah, 8/440, 491.
3- Enjoining the polytheists to affirm the monotheism of Lordship so that they should affirm the monotheism of Worship
Even if the polytheists did not affirm the Lordship of Allah (the Exalted), Allah would not have enjoined them to affirm it so that He may establish for them the obligation of affirming His Oneness in worship. It is established that the prophets told their people: “Can there be a doubt about Allah, the Creator of the heavens and the earth? He calls you (to Monotheism and to be obedient to Allah) that He may forgive you of your sins and give you respite for a term appointed.” Ibrahim: 10
Ibn Taymiyyah said: “This indicates that the people who were being addressed were not in doubt about Allah, rather they are naturally inclined towards affirmation (of Him).” [62] Dar Ta’aarud al-‘Aql Wa an-Naql by Ibn Taymiyyah, 8/441.
4- Explicitly stating that our natural disposition necessitates affirming Allah’s Lordship and Oneness, and love.
Allah, the Exalted, said: “So direct your face toward the religion, inclining to truth. Adhere to the fitrah (the natural disposition) of Allah upon which He has created all people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know.” ar-Room: 30
Aboo Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (صلى الله عليه وسلم) said: “No child is born except that he is upon the fitrah (Islam), but then his parents either make him Jewish, Christian or Magian.” [63] Transmitted by al-Bukhaaree (4775) and this is his wording, and Muslim (2658).
Allah has created every person with a natural inclination towards His monotheism, such that this is the basis upon which every child is born. This natural disposition is Islam, whose entire basis is the Oneness of Allah in will and love. As for the false religions, they contradict the natural disposition and deviate from the original religion which is Islam. [64] Ighaathat al-Luhfaan by Ibn al-Qayyim, 1/186, Dawaabit at-Takfeer ‘Inda Ahl as-Sunnah wa al-Jamaa’ah by ‘Abdullah al-Qarni, p 163.
Tangible Evidence
Indeed, when a person supplicates to Allah, and He answers his supplication, this is a tangible evidence that testifies to the existence of Allah and His Oneness in controlling and managing the affairs of the universe. Allah, the Exalted, said: “And He gave you from all you asked of Him.” Ibrahim: 14 Allah, the Exalted also said: “Is He not best who responds to the desperate one when he calls upon Him and removes evil.” an-Naml: 62
Anas ibn Maalik (may Allah be pleased with him) narrated that on a Friday a person entered the main mosque through the gate facing the pulpit while Allah's Messenger (صلى الله عليه وسلم) was delivering a khutbah. The man stood in front of Allah's Messenger and said, 'O Allah's Messenger! The livestock are dying, and the roads are cut off; so please pray to Allah for rain.'" Anas added, "Allah's Messenger (صلى الله عليه وسلم) raised both his hands and said, 'O Allah! Bless us with rain! O Allah! Bless us with rain! O Allah! Bless us with rain!' " Anas added, "By Allah, we could not see any trace of cloud in the sky and there was no building or a house between us and (the mountains of) Sal’." Anas added, "A heavy cloud like a shield appeared from behind it (i.e., Sal’ Mountain). When it came in the middle of the sky, it spread and then rained." Anas further said, "By Allah! We could not see the sun for six days.” [65] Transmitted by al-Bukhaaree (1013) and this is his wording, and Muslim (897) This kind of incident that people always experience proves the existence of the Creator. [66] Sharh al-‘Aqeedah al-Waasitiyyah by Ibn al-‘Uthaymeen, 1/57.
Divine Evidence
Ibn al-Qayyim said: “This is the strongest, most correct, and most indicative of the existence of the Creator, His Attributes and Actions. The linking of these proofs, with all they prove, is stronger than the link of the explicit, rational proofs with what they prove. This is because this method combines both, tangible and rational proofs, and its proofs are indispensable; therefore, Allah, the Exalted, called them clear proofs. There are no proofs which are more concrete and stronger than them. [67] As-Sawaa’iq al-Mursalah, 3/1197.

This takes place through two modes:

(1) Divine Miracles
Allah, the Exalted, sent his messengers with revelation, and He supported them with miracles to prove their truthfulness. When a messenger comes with a miracle indicating his truthfulness, the message he endeavours to convey will be consequently affirmed, and accordingly Allah’s Lordship will be affirmed too. This is because miracles manifest a supernatural act of a divine agent that no human being is capable of.
Allah, the Exalted, said: Indeed, We have sent Our Messengers with clear proofs, and revealed with them the Scripture. al-Hadeed: 25
Aboo Hurayrah (may Allah be pleased with him) narrated that the Prophet (صلى الله عليه وسلم) said: “Every Prophet was given miracles because of what people believed, but what I have been given, is Divine Inspiration which Allah has revealed to me. So, I hope that my followers will outnumber the followers of the other Prophets on the Day of Resurrection.” [68] Transmitted by al-Bukhaaree (7274) and Muslim (152).
The miracle of the Quran establishes and affirms the divine message and the Oneness of Allah. It is known that the monotheism of worship embodies the monotheism of lordship; thus, when the former is affirmed, the latter is affirmed inclusively. [69] See Dar’ Ta’arud al-‘Aql wal Naql (11\379), Majmoo’ al-Fatawa (9\40) – which both were authored by Ibn Taymiyyah, and see Minhaj Ahl al-Sunnah wal Jama’ah and Manhaj al-Asha’irah fee Tawheed Alah Azz awa Jal of Khaled ibn Abdel ateef ( (1\292)
Knowledge and legislations which are there to benefit the people.
1. The knowledge:
All the prophets shared the same message; thus, conveyed to their people the same knowledge, such as inviting their people to worship One God. Likewise, Prophets Moosa and ‘Eesa (peace be upon them) both informed their nations that Muhammad (صلى الله عليه وسلم) will be sent as a Messenger after them. This happened without having colluded with each other, let alone they lived in different eras and places. The Messenger of Allah (صلى الله عليه وسلم) narrated to us the stories of the nations of the past accurately, even though he lived amongst an illiterate nation. Likewise, the Quran and Sunnah foretold future events that all occurred as was stated. For example, Allah, Exalted be He, said in the Quran: Alif, Lam, Meem. The Romans have been defeated. In the nearest land. But they, after their defeat, will be victorious. Within three to nine years … ar-Room: 1-4 and all these events occurred as stated. From that which is mentioned in the Sunnah is the hadeeth of Aboo Hurayrah (may Allah be pleased with him) who narrated that the Prophet (صلى الله عليه وسلم) said: “If Kisra (the king of Persia) is ruined, there will be no Kisra after him.” [70] Transmitted by al-Bukhaaree (3618), and this is his wording, Muslim (2918). The event happened as had been stated by the Prophet (صلى الله عليه وسلم).
There are many narrations in this regard which altogether give definitive and certain knowledge, which clearly indicates the truthfulness of the prophethood of the Prophet (صلى الله عليه وسلم) and the existence of the Creator (Exalted be He) because He is the One who informed the Prophet of these things. This is because it is not possible that the Prophet (صلى الله عليه وسلم) always spoke truthfully about things except if he was a prophet, and the One who revealed to him is the one in Whose Hands is everything and What He says conforms to his decree. [71] Al-Jawaab as-Saheeh li man baddala Deen al-Maseeh by Ibn Taymiyyah, 6/80. Manhaj Ahl as-Sunnah wa al-Jamaa’ah wa manhaj al-Ashaa’irah fee Tawheedillah Ta’aala by Khaalid ‘Abd al-Lateef, 1/295.

2. The rulings which incorporate what benefits the Creation
The Islamic law incorporates wisdom and great benefits which a person can assert that they cannot be except from the Creator, who is All-Knowing and All-Wise. Allah, Most High, enacted His divine legislations to bring about benefits and perfect them, and to deter harm and limit it. [72] Al-Jawaab as-Saheeh li man baddala Deen al-Maseeh by Ibn Taymiyyah, 2/215, al-Muwaafaqaat by ash-Shaatibi, 2/17, 3/7.
The Rational Proof
Contemplating over Allah’s signs to use them as proof for Lordship can be divided into two types:
(1) Contemplating over Allah’s signs in the creation of humankind
Allah, the Exalted, said: And in yourselves. Then will you not see? ath-Dhaariyaat: 21. This is called a proof from within ourselves because our existence, per se, is one of Allah’s great signs which indicate His Oneness in Lordship, and that He has no partner. Once a person ponders upon himself and the wonders existing within his body, he will be certain that he has a Creator who is all wise, ever knowing, ever capable, and all merciful.
(2) Contemplating the creation of the universe
Allah, the Exalted, said: Do they not look in the dominion of the heavens and the earth and all things that Allah has created. al-A’raaf: 185 This is called the cosmic proof, because every created being, big or small, is one of Allah’s great signs that indicate His Lordship. Allah, the Exalted, said: We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Quran) is the truth. Is it not sufficient about your Lord that He is a Witness over all things? Fussilat: 53.
Whoever contemplates the universe, and its extraordinary work, will come to admit that there is a Creator to this universe who controls its affairs. [73] Sharh al-‘Aqeedah al-Waasitiyyah by Ibn ‘Uthaymeen, 1/56, Usool al-Eemaan Fee Daw al-Kitaab Wa as-Sunnah by a number of scholars, p 12. Ibn Rajab said: “Allah informed us that He created the heavens and the earth, and He lets His command descends so that we may know His Omnipotence and Power such that this will lead us to know about Him and His Attributes.” [74] Majmoo’ Rasaa?il Ibn Rajab, 1/40, Manhaj Ahl as-Sunnah wa al-Jamaa’ah wa manhaj al-Ashaa’irah fee Tawheedillah Ta’aala by Khaalid ‘Abd al-Lateef, 1/287. The ayaat, whether they are in relation to the human beings or any created objects in the universe, are proofs that we can rely on to conclude Allah’s Lordship. This inference is concluded based on different rational facts, as follows:
First: The impossibility that an existent being can emanate from non-existence
Allah, the Exalted, said: Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Rather, they are not certain. at-Toor: 35-36
There are three scenarios to consider: (i) people created themselves, which is impossible, let alone delusive, because it necessitates their presence before coming into existence, and existence does not come from nothing, (ii) they have no Creator at all, which means that nothing created them, and this is also false, (iii) or they have a Creator, and He is Allah (Exalted be He). [75] Tafseer Ibn Katheer, 7/437, Tafseer Ibn ‘Aashoor, 27/67. Adwaa’ al-Bayaan by ash-Shinqeetee, 3/495.
Second: The creatures are ever instantly changing; thus, the world cannot be eternal
The incidental changes that the creation experiences prove that they are not eternal and were created. Allah, the Exalted, said: And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain in faith. So, when the night covered him with darkness, he saw a star. He said, "This is my lord." But when it set, he said, "I like not those that disappear." And when he saw the moon rising, he said, "This is my lord." But when it set, he said, "Unless my Lord guides me, I will surely be among the people gone astray. And when he saw the sun rising, he said, "This is my lord; this is greater." But when it set, he said, "O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah al-An’am: 75-79
Third: The universe is a possible existent; thus, it is a created object
Given that the universe is subject to existence and non-existence, meaning it can either be there or not, negates the necessity of its occurrence by itself. Allah, the Exalted, said: Have you not seen that Allah created the heavens and the earth in truth? If He wills, He can do away with you and produce a new creation. Ibrahim: 19
Fourth: The universe has been brought into existence with perfection, which rules out the possibility that it has come into existence without a Creator.
Allah, the Exalted, said: And who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So, return your vision to the sky; do you see any breaks? Then return your vision twice again. Your vision will return to you humbled while it is fatigued. al-Mulk: 3-4
Fifth: The impossibility of the existence of a partner to Allah in Lordship:
Allah, the Exalted, said: Allah has not taken any son, nor has there ever been with Him any deity. If there had been, then each deity would have taken what it created, and some of them would have sought to overcome others. al-Mu?minoon: 19
Ibn Abee Al-‘Izz said: “You should contemplate this magnificent proof that is presented in these concise and clear words. Indeed, the true God should be a Creator, engaged in Actions, bringing benefit to those who worship Him and averting harm from them. If Allah (the Exalted) had a partner with whom He shares His dominion, then that supposed god would have created and engaged in some actions too. Furthermore, that hypothetically presumed god would not have been content with this partnership, and, if he could, would attempt to defeat his partner to take over all His dominion and divinity. And, if doing so was beyond his power, he would have kept his own creation and separated from his partner, just like how kings in this worldly life set up their own independent kingdoms. If none of them was able to defeat the other and dominate him, one of three scenarios would necessarily happen:
·    Each god would take his own creation and establish his own authority independently.
·    Gods will fight and be dominant over each other.
·    They would be under the control of one king who has full authority over them, and they would not have the power over him. This will make him the only god, and them - his own enslaved subjects, who are subdued by his power.
The systematic functions of the cosmos and the perfection of all its operations is one of the clearest proofs that its controller and upholder is One God; He is the only Lord and there is no god for the creation except Him, and there is no Lord for them except Him. The knowledge that the existence of two equal creators is not possible in and of itself, is ingrained in the natural disposition, and it is clearly known by the intellect (that such an assumption) is invalid. [76] Sharh at-Tahhaawiyyah, 1/39, Itihaaf al-Mureed Bi Ma’rifat at-Tawheed by Ibraaheem al-Buraykaan, p 20.