Qabasat

Qabasat

A Critical Examination of the Notion of Disconnecting Lordship (Rububiyyah) from Divinity (Uluhiyyah) in Salafi Thought

Document Type : Original Article

Author
mohammad bager pouramini
Assistant Professor of the Department of Islamic Theology and New Theology at the Research Institute of Islamic Culture and Thought, Qom, Iran.
10.22034/qabasat.2026.2071118.2442
Abstract
This paper examines the conceptual and logical relationship between two fundamental attributes of God: Rububiyyah (Lordship, encompassing ownership and governance of the universe) and Uluhiyyah (Divinity, signifying the inherent worthiness of being worshipped). The primary problem addressed is a critique of the Salafi perspective—particularly that of Ibn Taymiyyah and his followers—which posits a separation and a lack of necessary implication between these two concepts. Relying on their claim that the polytheists of Mecca believed in God’s Lordship, Salafis argue that Tawhid al-Rububiyyah (Monotheism of Lordship) was insufficient for salvation, making Tawhid al-Uluhiyyah (Monotheism of Divinity) the central focus of the prophets' missions. This perspective has led to an overly broad definition of shirk (polytheism), classifying many widespread Muslim practices, such as tawassul (intercession) and ziyarah (pilgrimage), as acts of polytheism. Employing a descriptive-analytical method, this study challenges the claimed separation of these two concepts and demonstrates their inseparable connection. The findings reveal, first, that the claim regarding the polytheists' monotheism in Lordship contradicts both Quranic and historical evidence. Second, the mission of all prophets encompassed both forms of Tawhid, which are used co-occurrently and complementarily in the Quran. Finally, from a rational standpoint, Lordship is the prerequisite and cause of Divinity; only a Being who is the true owner and governor of the universe is worthy of exclusive worship. Consequently, shirk in Divinity is rooted in shirk in Lordship, and acknowledging the absolute Lordship of God logically necessitates acknowledging His exclusive Divinity.
Keywords
Rububiyyah (Lordship)
Uluhiyyah (Divinity)
Tawhid (Monotheism)
Salafiyyah
Shirk (Polytheism)
Ibadah (Worship)
The Quran
Subjects

چکیده مبسوط

Extended Abstract

 

1) Introduction

This article aims to critically examine one of the most fundamental theological doctrines of Salafism: the separation of Rububiyyah (Lordship, i.e., ownership and governance of the universe) from Uluhiyyah (Divinity, i.e., inherent worthiness of worship). The central question is whether a necessary and logical relationship exists between these two divine attributes or whether they can be conceptually and practically separated. Salafis, particularly following Ibn Taymiyyah, argue that the polytheists of the pre-Islamic era (Jahiliyyah) affirmed Rububiyyah (Oneness of Lordship) but committed polytheism in Uluhiyyah (Oneness of worship). Consequently, they claim that belief in Lordship alone is insufficient for salvation, and the primary mission of all prophets was exclusively to call humanity to Uluhiyyah. This perspective has led to far-reaching practical consequences, including the takfir (excommunication) of many Muslims for practices such as seeking intercession (tawassul) and visiting graves.

2) Methodology

Using a descriptive-analytical method and relying on Qur'anic, historical, and theological sources, this study provides a precise semantic analysis of the terms "Rabb" (Lord) and "Ilah" (God) and critically refutes the Salafi claim of separation, demonstrating the inextricable link between the two concepts.

3) Discussion and Results

The findings are categorized into three main axes:

First, a Qur'anic analysis reveals that the attributes of "Rabb" and "Ilah" consistently appear together as complementary pairs. Verses such as "Indeed, Allah is my Lord and your Lord, so worship Him" (Qur'an 19:36) and "That is Allah, your Lord; there is no deity except Him" (Qur'an 6:102) clearly indicate the logical precedence of Lordship over worship. From the Qur'anic perspective, worship without Lordship is meaningless; whenever worship is commanded, God's Lordship is cited as its very foundation and cause.

Second, historical evidence directly contradicts the Salafi claim that Meccan polytheists affirmed Rububiyyah. Qur'anic verses such as "Or have they taken gods from the earth who resurrect the dead?" (Qur'an 21:21-22) and "And most of them believe not in Allah except while they associate others with Him" (Qur'an 12:106) demonstrate that the polytheists not only committed shirk in worship but also in Lordship, attributing to their idols a role in governing the universe and bringing the dead to life. Many classical Sunni exegetes have explicitly affirmed the polytheists' shirk in Lordship.

Third, from a rational standpoint, there is a necessary correlation (mulazimah) between Rububiyyah and Uluhiyyah. Worship is the expression of servitude before the true Owner and Governor of existence. Therefore, only a being who possesses absolute ownership and governance over the universe is worthy of worship. Acknowledging God's exclusive Lordship logically necessitates acknowledging His exclusive Divinity. Shirk in Uluhiyyah always stems from an underlying shirk in Rububiyyah. Denying this logical entailment leads to contradictions in the very nature of worship.

4) Conclusion

The article concludes that true Tawhid is an integrated and indivisible concept. The tripartite division of Tawhid into Lordship, Divinity, and Names/Attributes—particularly the Salafi emphasis on separating Lordship from Divinity—is an innovation (bid'ah) lacking solid Qur'anic, historical, or rational support. Affirming the inseparable connection between Rububiyyah and Uluhiyyah not only provides a more accurate understanding of monotheism but also undermines the theoretical foundations of extremist takfiri ideologies, thereby fostering greater unity and solidarity within the Muslim world.

 

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