Al-Irshad ila Sahih al-Itiqad - Salih Al-Fawzan - (199)

Al-Irshad ila Sahih al-ItiqadSalih Al-Fawzan

the Arabs; nevertheless, the rulings stated in the verses are universal, covering everything their wording and import entail, whatever the case may be. Muhammad ﷺ was sent to both humankind and the jinn, and so his summons embraces the two species in all their varieties. One must not imagine that he singled the Arabs out for any legal ruling at all. Rather, every ruling is attached to designations such as Muslim, unbeliever, believer, hypocrite, righteous, wicked, benefactor, wrongdoer, and the like—names that recur in the Quran and the hadith. Nowhere in the Quran or the Sunnah do we find the Arabs granted any exclusive provision of the Sharia. The rulings are tied solely to the qualities that determine what Allah loves and what He detests: he ﷺ commanded what Allah loves and urged it as far as possible, and he forbade what Allah hates and sought to block its avenues as far as possible. In no part of the law did he reserve anything for the Arabs alone, for his mission was to all creation. The Quran was simply revealed in their tongue—in fact, in the dialect of Quraysh—so that the message could be conveyed. He was told to deliver it first to his own people and, through them, to all other nations, and to begin by warning those nearest to him and then those more distant, just as he was ordered to fight the nearest enemy before the more remote.

Just as he ﷺ was sent to humankind, he was also sent to the jinn. Some jinn listened to his recitation and then hurried back to their people as warners, as Allah relates, and this is unanimously accepted among the Muslims.

Allah includes in the Quran addresses to both species that establish this foundation, such as His words: “O company of jinn and humankind, did messengers not come to you from among yourselves…?” 1 He also informs us that the jinn said, “Among us are those who are upright, and among us are those otherwise; we have been of diverse paths” 2—that is, various sects: Muslims and unbelievers, people of Sunnah and people of innovation. They likewise said, “Among us are those who have submitted, and among us are the unjust…” 3 The qāsiṭ is the one who is unfair; it is said qasaṭa when he oppresses, and aqsaṭa when he deals justly.

Shaykh al-Islām Ibn Taymiyyah said: “A person must know that Allah—Exalted

1. Surah al-Anam, verse 130. 2. Surah al-Jinn, verse 11. 3. Surah al-Jinn, verse 14.

العرب؛ فحكم الآيات عام، يتناول ما تقتضيه الآيات لفظا ومعنى، في أي نوع كان، ومحمد ﷺ بعث إلى الإنس والجن؛ فدعوته ﷺ شاملة للثقلين الإنس والجن، على اختلاف أجناسهم؛ فلا يظن أنه خص العرب بحكم من الأحكام أصلاً، بل إنما علق الأحكام باسم مسلم وكافر ومؤمن ومنافق وبر وفاجر ومحسن وظالم وغير ذلك من الأسماء المذكورة في القرآن والحديث، وليس في القرآن ولا الحديث تخصيص العرب بحكم من أحكام الشريعة، وإنما علق الأحكام بالصفات المؤثرة فيما يحبه الله وفيما يبغضه؛ فأمر بما يحبه الله ودعا إليه بحسب الإمكان، ونهى عما يبغضه الله وحسم مادته بحسب الإمكان؛ لم يخص العرب بنوع من أنواع الشريعة؛ إذ كانت دعوته لجميع البرية، لكن؛ نزل القرآن بلسانهم، بل بلسان قريش؛ لأجل التبليغ؛ لأنه بلغ قومه أولاً، ثم بواسطتهم بلغ سائر الأمم، وأمره بتبليغ قومه أولاً، ثم بتبليغ الأقرب فالأقرب إليه؛ كما أمر بجهاد الأقرب فالأقرب. وكما كان ﷺ مبعوثا إلى الإنس؛ فهو مبعوث - أيضا - إلى الجن؛ فقد استمع الجن لقراءته، وولَّوا إلى قومهم منذرين؛ كما أخبر الله ﷿ وهذا متفق عليه بين المسلمين. وقد ذكر الله في القرآن من خطاب الثقلين ما يبين هذا الأصل؛ كقوله تعالى: ﴿يَا مَعْشَرَ الْجِنِّ وَالإنْسِ أَلَمْ يَأْتِكُمْ رُسُلٌ مِنْكُمْ ... ﴾ ١ الآية، وأخبر الله عن الجن أنهم قالوا: ﴿وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَلِكَ كُنَّا طَرَائِقَ قِدَداً﴾ ٢، أي مذاهب شتى؛ مسلمون وكفار، وأهل سنة وأهل بدعة، وقالوا: ﴿وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ... ﴾ ٣ الآية، والقاسط: الجائر؛ يقال: قسط: إذا جار، وأقسط: إذا عدل. قال شيخ الإسلام ابن تيمية: "يجب على الإنسان أن يعلم أن الله - عز

١ سورة الأنعام، الآية: ١٣٠. ٢ سورة الجن، الآية: ١١. ٣ سورة الجن، الآية: ١٤.