Darʾ Taʿâroud al-ʿAql wa-n-Naql - Ibn Taimiya - (1/298)

Darʾ Taʿâroud al-ʿAql wa-n-NaqlIbn Taimiya

[al-Mā’idah: 41],

“O Messenger, convey what has been revealed to you from your Lord.” [al-Mā’idah: 67]

“O you wrapped in garments!” [al-Muzzammil: 1]

“O you covered in a cloak!” [al-Muddaththir: 1]

We have even greater reason, then, to observe proper etiquette when calling upon him and addressing him.

When speaking about him, however, we say: “I bear witness that there is no god but Allah, and I bear witness that Muhammad is the Messenger of Allah.” We also say: “Muhammad is the Messenger of Allah and the Seal of the Prophets.” Thus, we speak about him using his name, just as Allah, glorified be He, did when speaking about him, peace and blessings be upon him:

“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets.” [al-Ahzāb: 40]

He also said:

“Muhammad is the Messenger of Allah, and those with him are firm against the disbelievers and merciful among themselves. You see them bowing and prostrating.” [al-Fath: 29]

And He said:

“Muhammad is no more than a messenger; messengers have passed away before him.” [Āl ‘Imrān: 144]

And He said:

“And those who believe, do righteous deeds, and believe in what has been sent down to Muhammad.” [Muhammad: 2]

The distinction between directly addressing someone and speaking about him is established by both revelation and reason. This clarifies the distinction between the Most Beautiful Names by which Allah is invoked and the expressions used to speak about Him, exalted be He, that convey established truths: affirming the attributes of perfection that befit Him, glorified be He, and denying the flaws and imperfections from which He, mighty and majestic, is free. For He is the Sovereign, the Most Holy, the Source of Peace. Glory be to Him, and exalted is He far above what the wrongdoers say.

Allah Most High said:

“To Allah belong the Most Beautiful Names, so call upon Him by them, and leave those who deviate concerning His names.” [al-A‘rāf: 180]

Yet He also said:

“Say, ‘What thing is greatest in testimony?’ Say, ‘Allah is a witness between me and you.’” [al-An‘ām: 19]

But one does not say in supplication: “O Thing!”

[المائدة: ٤١] ، {يا أيها الرسول بلغ ما أنزل إليك من ربك} [المائدة: ٦٧] ، {يا أيها المزمل} [المزمل: ١] ، {يا أيها المدثر} [المدثر: ١] ، فنحن أحق أن نتأدب في دعائه وخطابه. وأما إذا كان في مقام الإخبار عنه قلنا: أشهد أن لا إله إلا الله، وأشهد أن محمداً رسول الله، وقلنا: محمد رسول الله وخاتم النبيين، فنخبر عنه باسمه كما أخبر الله سبحانه لما أخبر عنه صلى الله عليه وسلم {ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين} [الحزاب: ٤٠] ، وقال {محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم تراهم ركعا سجدا} [الفتح: ٢٩] ، وقال {وما محمد إلا رسول قد خلت من قبله الرسل} [آل عمران: ١٤٤] ، وقال {والذين آمنوا وعملوا الصالحات وآمنوا بما نزل على محمد} [محمد: ٢] . فالفرق بين مقام المخاطبة ومقام الإخبار فرق ثابت بالشرع والعقل، وبه يظهر الفرق بين ما يدعى الله به من الأسماء الحسنى، وبين ما يخبر به عنه وجل مما هو حق ثابت، لإثبات ما يستحقه سبحانه من صفات الكمال، ونفي ما تنزه عنه عز وجل من العيوب والنقائص، فإنه الملك القدوس السلام، سبحانه وتعالى عما يقول الظالمون علواً كبيراً. وقال تعالى {ولله الأسماء الحسنى فادعوه بها وذروا الذين يلحدون في أسمائه} [الأعراف: ١٨٠] مع قوله {قل أي شيء أكبر شهادة قل الله شهيد بيني وبينكم} [الأنعام: ١٩] ، ولا يقال في الدعاء: يا شيء.