Mukhtasar al-Uluww lil-Ali al-Azim - A-Dhahabi - (216)

Mukhtasar al-Uluww lil-Ali al-AzimA-Dhahabi

99 – Ibn Qutaybah (213–276 AH)

263 – The erudite Imām Abū Muḥammad ʿAbd Allāh ibn Muslim Ibn Qutaybah al-Dīnawarī, the celebrated author of many works, said in his book Mukhtalif al-Ḥadīth (Reconciling Conflicting Ḥadīths):

“We hold concerning the Almighty’s words, ‘No private conversation is ever held among three without Him being their fourth,’ that He is with them in the sense that He knows their state. It is like saying to a man whose destination is a far-off land, ‘Beware of negligence, for I am with you,’ meaning only that his negligence will not escape one’s notice. How, then, can anyone deem it permissible to say that Allah, exalted be He, is literally in every place, indwelling therein, when He says, ‘The Most Merciful rose over the Throne,’ and, ‘To Him ascends the good word’? How can anything ascend to Him if He is already with it? How do the angels and the Spirit ascend to Him while He is with them?”

He continued: “If such people would return to their innate nature and to what their very selves have been fashioned upon of recognizing the Creator, they would know that Allah is the Most High, the Exalted; that hands are raised in supplication to Him; and that all nations—non-Arab and Arab alike—when left to their natural state, say that Allah is in the heaven.”

He also said: “In the Gospel the Messiah, peace be upon him, said to the disciples, ‘If you forgive people, your Father who is in heaven will forgive your wrongs. Look at the birds: they neither sow nor reap, yet your Father who is in heaven provides for them.’ There is a great deal of similar testimony.”

I said: The term “your Father” was current in the speech of Jesus and the disciples. In Sūrat al-Mā’idah we read, ‘The Jews and the Christians said, “We are the children of Allah and His beloved.”’ By “fatherhood” and “sonship” in their statement they never meant physical begetting; rather, they intended that He loves, nurtures, and shows mercy to them. This word has not been used in the language of this ummah, and it ought not to be used now, for it has fallen into disuse. Indeed, our own Scripture censures it, where Allah says, ‘The Christians say, “The Messiah is the son of Allah.” That is their statement from their mouths.’ Therefore, if it is established that Jesus, peace be upon him, actually uttered it, it must carry a meaning other than that which Allah has condemned; as for today, we do not endorse it

٩٩- ابن قتيبة "٢١٣-٢٧٦" ٢٦٣- قال الإمام العالم أبو محمد عبد الله بن مسلم بن قتيبة الدينوري صاحب التصانيف الشهيرة في كتابه في "مختلف الحديث": نحن نقول في قول الله تعالى: ﴿مَا يَكُونُ مِنْ نَجْوَى ثَلاثَةٍ إِلَّا هُوَ رَابِعُهُمْ﴾ : أنه معهم، يعلم ما هم عليه، كما تقول الرجل وجهته إلى بلد شاسع: احذر التقصير فإني معك، يريد أنه لا يخفي علي تقصيرك، وكيف يسوغ لأحد أن يقول: إن الله سبحانه بكل مكان على الحلول فيه مع قوله: ﴿الرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى﴾ ومع قوله: ﴿إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّب﴾ كيف يصعد إليه شيء هو معه؟! وكيف تعرج الملائكة والروح إليه وهي معه؟! قال: ولو أن هؤلاء رجعوا إلى فطرتهم وما ركبت عليه ذواتهم من معرفة الخالق، لعلموا أن الله ﷿ هو العلي، وهو الأعلى، وأن الأيدي ترفع بالدعاء إليه، والأمم كلها عجمها وعربها تقول: أن الله في السماء ما تركت على فطرها. قال: وفي الإنجيل أن المسيح ﵇ قال للحواريين: "إن أنتم غفرتم للناس فإن أباكم الذي في السماء يغفر لكم ظلمكم، انظروا إلى الطير فإنهن لا يزرعن ولا يحصدن، وأبوكم الذي في السماء هو يرزقهن" ومثل هذا في الشواهد كثير. قلت: قوله "أبوكم" كانت هذه الكلمة مستعملة في عبارة عيسى والحواريين، وفي "المائدة": ﴿وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ﴾ فالأبوة والنبوة في قولهم لم يكونوا يريدون بها الولادة أصلا، بل يعنون به يحبهم ويربهم ويرأف بهم. وهذه الكلمة لم تستعمل في لغة هذه الأمة، ولا ينبغي الآن إطلاقها فإنها قد هجرت، بل ونزل نص كتابنا بذمها حيث يقول: ﴿وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ﴾ الآية: فإن صح أن عيسى ﵇ نطق بها، فلها محمل غير ما ذم الله تعالى، فأما اليوم فلا نقر