Hidāyat al-Ḥayārā - Ibn al-Qayyim - (الكتاب/361)

Hidāyat al-ḤayārāIbn al-Qayyim

And Allah—exalted be He—has brought these two principles together in His saying: “Say, ‘He is the Most Merciful; we have believed in Him, and upon Him we rely.’” ⦗Al-Mulk 67:29⦘—so the pronouns (1) refer to God Himself. Moses likewise said to his people: “My people, if you truly believe in Allah, then put your trust in Him, if you are those who have submitted.” ⦗Yūnus 10:84⦘ Such phrasing recurs often in the Qur’an. Allah also states that He supported him with “a spirit of knowledge and fear of God,” thereby uniting knowledge with reverent awe. These are the same two foundations the Qur’an combines in His words: “It is only those of His servants who possess knowledge that truly fear Allah. Indeed, Allah is Almighty, All-Forgiving.” ⦗Fāṭir 35:28⦘

The Prophet ﷺ said, “I am the one among you who knows Allah best and fears Him most.” (2) Such is the hallmark of a pure servant. As for the true God, the Lord of all worlds, neither fear nor dread attaches to Him, and none besides Him is worshipped. The Messiah himself was constant in his devotional acts to Allah, fulfilling them in the most perfect way.

Section

If you claim divinity for him on the basis of Isaiah’s words: “A child has been born to us, and we have granted him such-and-such; authority rests upon his shoulders and between his shoulder-blades. He shall be called a great, wondrous king—mighty god, dominant ruler, prince—mighty in peace throughout all ages; his sovereignty is complete and shall never come to an end,” (3) we reply: Nothing in this glad-tidings indicates, in any respect, that it refers to the Messiah; and even if it did, it would still not prove the point you seek to establish.

(1) Omitted in manuscripts B, J, and S. (2) Al-Bukhari, Sahih, "Holding Fast to the Book and the Sunnah," chapter: "Disapproval of over-subtlety, disputation in knowledge, and religious extremism," 9/175, al-Muniriyya edition. (3) Book of Isaiah, 9:6–7.

وقد جمع الله سبحانه بين هذين الأصلين في قوله: ﴿قُلْ هُوَ الرَّحْمَنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا﴾ [الملك: ٢٩]، (فهو عائد إلى الله) (١) وقال موسى لقومه: ﴿يَاقَوْمِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوا إِنْ كُنْتُمْ مُسْلِمِينَ﴾ [يونس: ٨٤]، وهو كثير في القرآن، وقد أخبر أنه أيده بروح العلم وخوف الله، فجمع بين العلم والخشية. وهما الأصلان اللذان جمع القرآن بينهما في قوله تعالى: ﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ إِنَّ اللَّهَ عَزِيزٌ غَفُورٌ﴾ [فاطر: ٢٨]. وفي قول النبي ﷺ: "أنا أعلمكم بالله وأشدكم له خشية" (٢) وهذا شأن العبد المحض، وأما الإله الحق وربُّ العالمين فلا يلحقه خوف ولا خشية ولا يعبد غيره، والمسيح كان قائمًا بأوراد العبادات لله أتَمَّ القيام!!. فصل وإنْ أوجبتم له الإلهيَّة بقول إشَعْيَا: "إنَّ غلامًا وُلِدَ لنا وإننا أعطيناه كذا وكذا، ورياستُه على عاتقيه وبين منكبيه، ويُدعى اسمه ملكًا عظيمًا عجيبًا إلهًا قويًّا مسلَّطًا رئيسًا، قوي السلامة في كل الدهور، وسلطانه كامل ليس له فناء" (٣). قيل لكم: ليس في هذه البشارة ما يدلُّ على أن المراد بها المسيح بوجه من الوجوه، ولو كان المراد بها المسيح لم يدلَّ على مطلوبهم.

(١) ساقط من "ب، ج، ص". (٢) أخرجه البخاري في الاعتصام بالكتاب والسنة، باب ما يكره من التعمق والتنازع في العلم والغلو في الدين: (٩/ ١٧٥) (الطبعة المنيرية). (٣) سفر إشعياء: (٩/ ٦ - ٧).