Affirmation of the monotheism of Allah’s Lordship is deeply entrenched into every human being’s innate nature, as has been discussed previously. Thus, the proofs of the Islamic law came to remind the fitrah and awaken it towards recognizing this innate belief as was stated by Allah, (Exalted be He): And mention when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, saying to them, "Am I not your Lord?" They said, "Yes, we have testified." This - lest you should say on the day of Resurrection, "Indeed, we were of this unaware. al-A’raaf: 172
In explaining the covenants that Allah, Exalted be He, had with the children of Adam, al-Haafidh al-Hakami said: “All these covenants are all established through evidence from the Quran and Sunnah:
Firstly: The covenant which Allah took with the people when he took them out of the backbone of their father, and He made them testify for themselves. He said: “Am I not your Lord?" They said, "Yes, we have testified.” This is the adopted interpretation of the majority of the scholars of exegesis (may Allah mercy on them) concerning these ayaat, which is also established in the authentic hadeeths in Saheeh al-Bukhari and Saheeh Muslim, as well as other hadeeth books.
Secondly: The covenant of the natural disposition. This is that Allah (Blessed and Exalted be He) created them with an innate nature which testifies to the first covenant they took, as was stated by Allah (the Exalted): So direct your face toward the religion, inclining to truth. Adhere to the fitrah of Allah upon which He has created all people. No change should there be in the creation of Allah. ar-Room: 30
Thirdly: The covenant that the messengers and the divine books established as a renewal of the first covenant and a reminder of it. Allah, the Exalted, said: We sent messengers as bringers of good tidings and warners so that humankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise. an-Nisaa?: 165. That said, whoever comes to realize this covenant whilst remaining upon his natural disposition, which testifies to what was established in the first covenant, will accept it immediately without hesitation. This is because it aligns with his innate disposition and with what Allah created him upon, and through this he will increase in certainty and strengthen his faith. He neither falters nor hesitates. However, the one who comes across this covenant, and his natural disposition has changed from what Allah created him upon in affirming what was established in the first covenant by being turned away from his religion by the devils, and his parents made him a Jew, Christian, or a Magian. However, if by Allah’s mercy, this person is guided back to his innate disposition and believes in what was brought by the prophets and revealed in the scriptures, the first and second covenant will benefit him. But should he disbelieve in this covenant, he would have belied the first one, and his affirmation of it will not benefit him on the day that he is taken to account before Allah. This is because he said: “Yes” in reply to Allah’s question: Am I not your Lord? al-A’raaf: 172 So, Allah’s proof was established against him, and wretchedness dominated him, and he deserves punishment.” [79] Ma’arij al-Qubool (1\92)
So far, it can be noted that the monotheism of Allah’s Lordship is established by inexcusable proofs, such that even the polytheists affirmed it, and some of its aspects, as was explained previously. For this reason, it is a fortiori for those who belong to Islam to believe in the monotheism of Allah’s Lordship, as it is inconceivable for a Muslim to be ignorant of this kind of monotheism or be in doubt about some of its details, much less that they should deny any of Allah’s Attributes as His Oneness and that He is the only Upholder and Controller of the universe, or attribute deficiency to Him, Exalted be He, such as attributing a son, wife, weariness, or any other form of deficiency to Him. Allah is far removed from all that. It is not expected that a Muslim should be ignorant of any of these things. If these issues of disbelief occur from a Muslim, he will undoubtedly be a disbeliever. [80] See al-Muqni’ fi Fiqh al-Imam Ahmad by Ibn Qudaamah (p. 448), Fatawai al-Subki (2/586), and al-Jahl Bi Masa’il al-‘Itiqad wa Hukmih by Abdl Razzaq Ma’aash. (p. 126).