MENJADI PRIBADI BERMANFAAT

• His ruboobiyyah (lordship over the creation),
• His uloohiyyah (worthiness to be worshipped),
• His asmaa was-sifaat (names and attributes).

Tawheed ar-Ruboobiyyah: This is affirm that Allaah, the Most High, is the Lord (ar-Rabb) of everything, its owner, its creator, its provider, sustainer. That He gives life, takes life, that He grants all benefit and causes all harm. That he is singled out in responding to calls of distress. All of the affairs belong to Him, and return back to Him and all goodness is in His Hand. He does not have any partner in any of that.Tawheed of Uloohiyyah: This is to single out Allaah with meekness, submission, love, humility, bowing, prostrating, sacrificing, making oath, and all of the various types of worship. He has no partner or rival in His worthiness and right to be worshipped with all the various forms and types of worship.
Tawheed al-Asmaa was-Sifaat: This is to single out Allaah, the Most High, with whatever He named and described Himself with in His Book and upon the tongue of His Prophet (alayhis salaam), and to absolve and purify Him of shortcomings, defects and likeness to the creation in what relates to that which is unique to Him (of Names and Attributes). Further to affirm that Allaah is all-knowing (al-Aleem) of every single thing, that He is all-powerful (al-Qadeer) over everthing, that he is the Ever-Living (al-Hayy), the Self-Established upon which everything else is dependent (al-Qayyum), who is not overtaken by neither sleep nor slumber. He has the penetrative, effective, operative will (in His creation), and far reaching wisdom (in all that He does, decrees and judges, commands and prohibits). That He is all-Hearing (as-Samee') and all-Seeing (al-Baseer), Compassionate (Ra'oof), Merciful (Raheem). He has ascended over the Throne, and possesses all of the dominion (of creation). He is the King, the Master (al-Malik), the Most Pure, Holy (al-Quddoos), The Flawless, the Source of Peace (as-Salaam), the Remover of Fear and Granter of Tranquility (al-Mu'min), The Protecter (al-Muhaimin), The Mighty (al-Azeez), the Compeller, Restorer (al-Jabbaar), the Supremely Great (al-Mutakabbir), free and sublime is He of what they associate with Him (of partners). And all the various other Names and Attributes that He is described with in the Book and the Sunnah.

 الْحَمْدُ للّهِ رَبِّ الْعَالَمِينَAll the praises and thanks be to Allah, the Lord of the worlds (mankind, jinns and all that exists). The Most Beneficent (full of mercy), the Merciful (to His servants). The Only Owner (and the Only Ruling Judge) of the Day of Recompense. You (Alone) we worship, and You (Alone) we ask for help (for each and everything) 

 Say: "I seek refuge with (Allýh) the Lord of mankind. The King of mankind. The Ilah (deity) of mankind..." (An-Nas 114:3)

 Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is a namesake to Him (meaning one who deserves the like of His Name)? (Maryam 19:65) 

Concerning Belief, faith in Allaah - Part 2
In Part 1 we established that faith in Allaah consists of singling out Allaah in His actions (Ruboobiyyah) and singling out Allaah in His right to be worshipped (Uloohiyyah) and singling out Allaah in His Names and Attributes (Asmaa was-Sifaat). In this article we want to complete this subject. The first part was related to what we affirm in our belief in Allaah. In this second part, we are going to focus on what we negate from Allaah, or what Allaah has negated for Himself with respect to faith in Him in general.
This is summarised in the negation of eight matters - all of which are found in theQur'an, and we can divide them into two sets of four:

• The negation of a nidd (rival) for Allaah
• The negation of a samiyy (namesake) for Allaah
• The negation of a mithl (likeness) for Allaah
• The negation of an kofu' (equal) for Allaah

As for the second set, then it relates to the nullification of all of the roots (foundations) of Shirk:

• The negation of sole ownership of anything in the creation
• The negation of sharing or partnering with Allaah in ownership of anything in the creation
• The negation of their being any aiders or helpers to Allaah with respect to management of His creation
• The negation of their being any benefit through intercession, except with His permission

So the point here is that after we have affirmed faith in Allaah and acknowledged His Ruboobiyyah (Lordship), and His Uloohiyyah (right to be worshipped alone), and His Asmaa was-Sifaat (Names and Attributes), then we also negate that He has any 1) rival, or 2) namesake, or 3) likeness, or 4) equal, or 5) that anyone independently owns anything in the creation, or 6) shares with Allaah in it, or 7) aids or helps Him with respect to it, 8) or can bring about benefit through intercession independently, without the granting of permission (and pleasure) of Allaah.
The Qur'anic Proofs
Let us know present the proofs for the above, and they are all from the Qur'an and they have been spoken of extensively by the Scholars in the books of Tawhid andaqidah.
The Saying of Allaah, the Most High:

 Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allaah (in worship) while you know (that He Alone has the right to be worshipped). (Al-Baqarah 2:22) 

And the Saying of Allaah, the Most High:

 Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is a namesake to Him (meaning one who deserves the like of His Name)? (Maryam 19:65) 

And the Saying of Allaah, the Most High:

 There is none [that is] a likeness to Him, and He is the All-Hearer, the All-Seer. (Ash-Shura 42:11) 

And the Saying of Allaah, the Most High:

 And there is none co-equal to Him. (Al-Ikhlas 112:4) 

And as for the other four they are mentioned two verses together, and Ibn al-Qayyim (rahimahullaah) has written on this subject, and he has explained that Allaah has invalidated all the roots of Shirk in this passage:

 Say: "Call upon those whom you assert (to be associate gods) besides Allaah, they do not possess even the weight of an atom, either in the heavens or on the earth, nor have they any share in either, nor is there for Him any supporterfrom among them. And no intercession profits with Himexcept for him whom He permits. (Saba' 34:22-23) 

Ibn al-Qayyim has nicely summed this up in his commentary on the verses as occurs in Madaarij us-Saalikeen (1/351):

Thus, the Mushrik, he takes something as his object of worship on account of what he believes that on account of it he will attain some benefit. And benefit cannot be brought about except from one who has any of these four characteristics:

• Either an owner (maalik) of whatever his worshipper seeks from him
• So if he is not an owner, then he is a partner (shareek) to the owner [in what he owns]
• And if he is not a partner to him [in what he owns], then he isa helper (mu'een) and an aider (dhaheer) to him
• And if he is not an aide and nor a helper, then he is one who intercedes with him (i.e. the owner).

So, He, the Sublime, negated all of these four levels, in a successive manner, moving from the one that is the highest to the one that is less than it. So he negated dominion, (mulk, i.e. ownership), and partnership (sharikah), and aiding, assisting (mudhaaharah), and intercession (shafaa'ah) which the Mushrik thinks to be so [but in reality it is Shirk]. And then He affirmed the [true, affirmed] intercession in which there is no portion for the Mushrik, and this is the intercession that occurs with His permission.
So sufficient is this verse as light, and evidence, and deliverance, and purity in Tawheed, and cutting off the foundations of Shirk, and its underlying roots, for the one who understands it.

So in conclusion, there is a rejection of the claim of there being the right of worship for any god or gods upon the (false belief) of them owning something, in its own right, from the creation. This is a refutation of the foundation of the Shirk (paganism) of certain cultures, civilizations and nations, historically and present.
Then there is the negation of the claim of the right of worship for deities upon the (false belief) that they share in the ownership of something in the creation (along with Allaah). This is also a refutation of another level of the paganism of certain cultures, civilizations and nations, historically and present.
Then there is the negation of the claim of the right of worship for deities upon the (false belief) that they aid and help Allaah in the regulation and management of His creation. This is a refutation of yet another level of the paganism of certain cultures, civilizations and nations, historically and present.
Finally, there is the negation of the claim of the right of worship for deities upon the (false belief) that they are able to effect intercession independently, on their own right, without the permission of Allaah (for them to intercede) and secondly (what is found in other verses), without their knowledge of Allaah's pleasure with the one for whom they are interceding for. This is a refutation of a further level of the shirk that is found amongst many civilizations, religions and cultures, and is also found amongst those ascribing to Islam.
Summary
Our belief in Allaah is summarized by the affirmation that He, after acknowledging the His existence, is singled out and unique in His actions in creating and regulating the universe (Ruboobiyyah), that He is singled out in the right to be worshipped alone (Uloohiyyah), that He is singled out with His Beautiful Names and Lofty Attributes (Asmaa was-Sifaat). And thereafter, we negate that there is for Him any nidd (rival),samiyy (namesake), mithl (likeness), kofu' (co-equal), or that there is any mulk(ownership) alongside His, or sharikah (partnership) to Him in His dominion, ormudhaaharah (aid, support) for Him in His dominion, or shafaa'ah (intercession) with Him, without His permission and acceptance. And we can take this as a framework for grasping Tawhid and for explaining Tawhid (Monotheism) to others and refuting whatever opposes it of false religion and false worship - and this is what all the Prophets and Messengers called to.