Kitāb al-TawḥīdSalih Al-Fawzan

or seeks such judgment merely to satisfy his own whims and desires, he has cast from his neck the yoke of Islam and faith—even though he may claim to be a believer. Allah, exalted is He, has censured those who wish for that and has branded their pretended faith a lie. This is implicit in His word “they claim,” for the verb “claim” is most often used of someone whose conduct contradicts the very assertion he is making.

This meaning is confirmed by the Almighty’s statement, “Yet they were commanded to reject it” (al-Nisāʾ 60), because disavowing the tāghūt (false deity) is a pillar of monotheism, as indicated in the verse from al-Baqarah (1). If this pillar is missing, the person is no monotheist. Monotheism is the foundation of faith; through it every deed is set aright, and without it every deed is ruined. This is clearly expressed in His words, “Whoever rejects the tāghūt and believes in Allah has indeed grasped the firmest handhold” (al-Baqarah 256). Seeking judgment from the tāghūt is, in reality, an act of faith in it. (2)

(1) That is, the Almighty’s words: “Whoever rejects the taghut (false deity) and believes in Allah has indeed grasped the firmest handhold” (Qur’an 2:256). (2) Fath al-Majid, pp. 467–468.
طلب ذلك اتباعا لما يهواه ويريده، فقد خلع ربقة الإسلام والإيمان من عنقه. وإن زعم أنه مؤمن. فإن الله تعالى أنكر على من أراد ذلك وأكذبهم في زعمهم الإيمان. لما في ضمن قوله: (يزعمون) من نفي إيمانهم فإن (يزعمون) إنما يقال غالبا لمن ادعى دعوى هو فيها كاذب لمخالفته لموجبها وعمله بما ينافيها. يحقق هذا قوله تعالى: ﴿وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ﴾ [النساء: ٦٠] لأن الكفر بالطاغوت ركن التوحيد. كما في آية البقرة (١) فإذا لم يحصل هذا الركن لم يكن موحدا. والتوحيد هو أساس الإيمان الذي تصلح به جميع الأعمال وتفسد بعدمه، كما أن ذلك بين في قوله: ﴿فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى﴾ [البقرة: ٢٥٦] وذلك أن التحاكم إلى الطاغوت إيمان به) (٢) .
(١) يعنى قوله تعالى (فمن يكفر بالطاغوت ويؤمن بالله فقد استمسك بالعروة الوثقى) . (٢) فتح المجيد ص٤٦٧ - ٤٦٨.

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