Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He said, “So did Quraysh during the Age of Ignorance know Allah?”

I replied, “No.”

He said, “Yet Allah, Exalted is He, has related about them that they said, ‘We only worship them so that they may bring us nearer to Allah’ (al-Zumar 39:3).”

I answered, “They said that after they had associated others with Him; the only one who truly knows Allah is the one who affirms that He has no partner whatsoever.”

And the Exalted also says, “Say, O disbelievers, I do not worship what you worship” (al-Kāfirūn 109:1–2). Had they been worshipping Him, He would not have said, ‘I do not worship what you worship.’

He went on, and I said, “The idol-worshipping polytheists to whom the Prophet ﷺ sent ʿAlī to recite Sūrah Barāʾah to them (1).”

He asked, “And what are idols?”

I replied, “Stones.”

He said, “Can stones be worshipped?”

I said, “Yes. al-ʿUzzā was worshipped, though it was only a tree, and al-Shiʿrā was worshipped, and it is a star.”

He said, “Yet Allah says, ‘Is one who cannot guide unless he himself is guided…?’ (2) (Yūnus 10:35). How can you claim they are stones? Stones do not accept guidance when it is offered, for they possess no intellect.”

I said, “Allah has told us that skins will speak, even though they have no intellect.”

He said, “He attributed speech to them only figuratively.”

I replied, “The Revealer of the Quran rejects that. He says, ‘Today We will seal their mouths, and their hands will speak to Us’ (Yā Sīn 36:65) … until His words, ‘They will say, “Allah, who has made everything speak, has made us speak”’ (Fussilat 41:21). So what is the difference…"

(1) Al-Bukhari records (8/238–240, at the beginning of Surat Baraʾa) the report transmitted by Humayd b. ʿAbd al-Rahman: Abu Hurayra (may Allah be pleased with him) said, “Abu Bakr sent me during that ḥajj among the heralds he dispatched on the Day of Sacrifice in Mina to proclaim: ‘After this year no polytheist may perform the pilgrimage, and no one may circumambulate the House naked.’ ” Humayd added, “The Messenger of Allah ﷺ then sent ʿAli b. Abi Talib after him and ordered him to recite Baraʾa.” Abu Hurayra continued, “So ʿAli proclaimed with us on the Day of Sacrifice in Mina the declaration from Baraʾa: that after this year no polytheist may perform the pilgrimage and no one may circumambulate the House naked.” See also: Musnad Aḥmad 2/299; al-Nasaʾi 5/234; al-Tabari nos. 16370, 16371, 16373, 16375; al-Mustadrak 2/331; Ibn Kathir, Tafsir 2/331-332; al-Bidaya 5/36-39. (2) In the Hafs transmission the verb is pronounced with a fatḥa on the initial ya, a kasra on the ha, a geminated dāl with kasra, and ends with a ya. Other variant readings are listed in Ibn al-Jazari, al-Nashr 2/283.
قَالَ: فَقُرَيْشٌ فِي جَاهِليَّتهَا كَانَتْ تَعْرِفُ الله؟ قُلْتُ: لاَ. قَالَ: فَقَدْ أَخبر الله تَعَالَى عَنْهُم أَنَّهُم قَالُوا: ﴿مَا نَعْبُدُهُم إِلاَّ لِيُقَرِّبُوْنَا إِلَى اللهِ﴾ [الزمر:٣] . قُلْتُ: لَمَّا أَشركُوا مَعَهُ غَيْرَه قَالُوا: وَإِنَّمَا يَعْرِفُ اللهَ مَنْ قَالَ: إِنَّهُ لاَ شَرِيْكَ لَهُ. وَقَالَ تَعَالَى: ﴿قُلْ يَا أَيُّهَا الكَافرُوْنَ، لاَ أَعْبُدُ مَا تَعْبُدُوْنَ﴾ [الكَافرُوْنَ:١ - ٢] فَلَو كَانُوا يعبدُوْنَهُ مَا قَالَ: ﴿لاَ أَعْبُدُ مَا تَعْبُدُوْنَ﴾ . إِلَى أَنْ قَالَ: فَقُلْتُ: المشركُونَ عَبَدَة الأَصْنَامِ الَّذِيْنَ بَعَثَ النَّبِيُّ ﷺ إِلَيْهِم عَلِيّاً ليقرأَ عَلَيْهِم سُوْرَة برَاءة (١) . قَالَ: وَمَا الأَصْنَام؟ قُلْتُ: الحجَارَة. قَالَ: وَالحجَارَةُ أَتُعْبَد؟ قُلْتُ: نَعَمْ، وَالعُزَّى كَانَتْ تُعْبَد وَهِيَ شَجَرَة، وَالشِّعرَى كَانَتْ تُعبد وَهِيَ نجم. قَالَ: فَالله يَقُوْلُ: ﴿أَمَّنْ لاَ يَهِدِّي (٢) إِلاَّ أَنْ يُهْدَى﴾ [يُوْنُس:٣٥] فَكَيْفَ تَقُولُ: إِنَّهَا الحجَارَة؟ وَالحجَارَةُ لاَ تهتدِي إِذَا هُديت، لأَنَّهَا لَيْسَتْ مِنْ ذوَاتِ العُقُوْل. قُلْتُ: أَخْبَرَنَا اللهُ أَنَّ الجُلُودَ تَنْطِقُ وَلَيْسَتْ بذوَاتِ عُقُوْل، قَالَ: نسبَ إِلَيْهَا النُّطْقَ مَجَازاً. قُلْتُ: مُنْزِلُ القُرْآنِ يَأْبَى ذَلِكَ، فَقَالَ: ﴿اليَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيْهِمْ﴾ [يس:٦٥] إِلَى أَنْ قَالَ: ﴿قَالُوا أَنْطَقَنَا اللهُ الَّذِي أَنْطَقَ كُلَّ شَيْءٍ﴾ [فصلت:٢١] وَمَا الفرقُ
(١) أخرج البخاري: ٨ / ٢٤٠ ٢٣٨ في أول سورة براءة، من حديث حميد بن عبد الرحمن: أن أبا هريرة ﵁ قال: بعثني أبو بكر في تلك الحجة في مؤذنين بعثهم يوم النحر يؤذنون بمنى: ألا يحج بعد العام مشرك، ولا يطوف بالبيت عريان. قال حميد: ثم أردف رسول الله ﷺ بعلي بن أبي طالب، وأمره أن يؤذن ببراءة. قال أبو هريرة: فأذن معنا علي يوم النحر في هل منى ببراءة، وأن لا يحج بعد العام مشرك، ولا يطوف بالبيت عريان ". وانظر " المسند " ٢ / ٢٩٩، والنسائي: ٥ / ٢٣٤، والطبري (١٦٣٧٠) و (١٦٣٧١) و (١٦٣٧٣) و (١٦٣٧٥) و" المستدرك " ٢ / ٣٣١، وابن كثير في " تفسيره " ٢ / ٣٣٢ ٣٣١، والبداية: ٥ / ٣٩ ٣٦. (٢) بفتح الياء وكسر الهاء وتشديد الدال المكسورة، وفي آخرها ياء، وهي قراءة حفص. ولها أيضا قراءات متعددة انظرها في " النشر " ٢ / ٢٨٣.

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