Majmu' al-FatawaIbn Taimiya

And His words:

‘Indeed, We have sent you as a witness, a bearer of good tidings and a warner,
and as one who invites to Allah, by His permission, and as an illuminating lamp.’

It is well known that he—may Allah bless him and grant him peace—was not a lamp in the familiar sense. Rather, he was called a lamp because of the guidance he brought; the clarity of his proofs was like an illuminating lamp. It is also reported from Ibn ‘Abbās, in another narration, and from Abū al-‘Āliyah and al-Hasan that this means the Illuminator of ‘the heavens and the earth’: their sun, moon and stars.

Among the sayings of those who know Allah is this: ‘The Light’ is He who illuminates the hearts of the sincere with belief in His oneness and illuminates the inmost hearts of those who love Him with His support. It has also been said: He is the One who gives life to the hearts of those who know Him through the light of knowing Him, and to the souls of His worshippers through the light of worshipping Him.”

(The answer): This statement and others like it do not constitute an objection to our position. Rather, it marks the beginning of their diminished respect for him, owing to what he supposes our position entails, or what he supposes we say in the manner he has described.

Allah Most High has said:

“Avoid much suspicion; indeed, some suspicion is sinful.”

And the Prophet—may Allah bless him and grant him peace—said:

“Beware of suspicion, for suspicion is the falsest of speech.”

When a statement attributes to others views that are false according to reason and revelation, and then refutes those views, this constitutes falsehood and injustice. We seek refuge in Allah from that. Yet, despite its injustice towards us, if only it were sound and coherent discourse! We would then waive our claim against him, and people could benefit from the knowledge it contained. But it contains distortion of Allah’s Book, deviation concerning His verses and Names, and falsehood, injustice and transgression that infringe upon Allah’s rights. Even if we waive our own claim, Allah’s right rests with Him, not with anyone else.

وَقَوْلُهُ: {إنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا} {وَدَاعِيًا إلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُنِيرًا} وَمَعْلُومٌ أَنَّهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنْ السِّرَاجُ الْمَعْرُوفُ وَإِنَّمَا سُمِّيَ سِرَاجًا بِالْهُدَى الَّذِي جَاءَ بِهِ؛ وَوُضُوحُ أَدِلَّتِهِ بِمَنْزِلَةِ السِّرَاجِ الْمُنِيرِ وَرُوِيَ عَنْ ابْنِ عَبَّاسٍ فِي رِوَايَةٍ أُخْرَى وَأَبِي الْعَالِيَةِ وَالْحَسَنِ: يَعْنِي مُنَوِّرَ " السَّمَوَاتِ وَالْأَرْضِ " : شَمْسَهَا وَقَمَرَهَا وَنُجُومَهَا. وَمِنْ كَلَامِ الْعَارِفِينَ: " النُّورُ " هُوَ الَّذِي نَوَّرَ قُلُوبَ الصَّادِقِينَ بِتَوْحِيدِهِ وَنَوَّرَ أَسْرَارَ الْمُحِبِّينَ بِتَأْيِيدِهِ. وَقِيلَ: هُوَ الَّذِي أَحْيَا قُلُوبَ الْعَارِفِينَ بِنُورِ مَعْرِفَتِهِ وَنُفُوسِ الْعَابِدِينَ بِنُورِ عِبَادَتِهِ. (وَالْجَوَابُ) : أَنَّ هَذَا الْكَلَامَ وَأَمْثَالَهُ لَيْسَ بِاعْتِرَاضِ عَلَيْنَا وَإِنَّمَا هُوَ ابْتِدَاءُ نَقْصِ حُرْمَتِهِ مِنْهُمْ؛ لِمَا يَظُنُّ أَنَّهُ يَلْزَمُنَا أَوْ يَظُنُّ أَنَّا نَقُولُهُ عَلَى الْوَجْهِ الَّذِي حَكَاهُ. وَقَدْ قَالَ تَعَالَى: {اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إنَّ بَعْضَ الظَّنِّ إثْمٌ} وَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ {إيَّاكُمْ وَالظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيثِ} . وَإِذَا كَانَ فِي الْكَلَامِ إخْبَارٌ عَنْ الْغَيْرِ بِأَنَّهُ يَقُولُ أَقْوَالًا بَاطِلَةً فِي الْعَقْلِ وَالشَّرْعِ وَفِيهِ رَدُّ تِلْكَ الْأَقْوَالِ كَانَ هَذَا كَذِبًا وَظُلْمًا؛ فَنَعُوذُ بِاَللَّهِ مِنْ ذَلِكَ. ثُمَّ مَعَ كَوْنِهِ ظُلْمًا لَنَا يَا لَيْتَهُ كَانَ كَلَامًا صَحِيحًا مُسْتَقِيمًا فَكُنَّا نُحَلِّلُهُ مِنْ حَقِّنَا وَيُسْتَفَادُ مَا فِيهِ مِنْ الْعِلْمِ وَلَكِنَّ فِيهِ مِنْ تَحْرِيفِ كِتَابِ اللَّهِ وَالْإِلْحَادِ فِي آيَاتِهِ وَأَسْمَائِهِ وَالْكَذِبِ وَالظُّلْمِ وَالْعُدْوَانِ الَّذِي يَتَعَلَّقُ بِحُقُوقِ اللَّهِ مِمَّا فِيهِ؛ لَكِنْ إنْ عَفَوْنَا عَنْ حَقِّنَا فَحَقُّ اللَّهِ إلَيْهِ لَا إلَى غَيْرِهِ.

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