Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-Tawhid - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (20)

Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-TawhidAbd al-Razzaq ibn Abd al-Muhsin al-Badr

and training it and compelling it to worship Allah Most High. This includes the highest forms of patience: perseverance in obligatory and recommended acts, and restraint from prohibited and disliked acts. Indeed, it also includes patience in the face of afflictions, for patiently enduring them without resentment and remaining content with Allah amid them are among the greatest acts of worship encompassed by His words, ‘And persevere in His worship.’ The verse also affirms that Allah Most High is perfect in His names and attributes, sublime in His qualities and exalted in His standing. In all this, He has no likeness, counterpart or equal; rather, He alone possesses absolute perfection in every respect.”1

Explaining how the Quran establishes the categories of oneness, the eminent scholar Ibn al-Qayyim says, after mentioning that every faction calls its falsehood oneness: “As for the oneness to which Allah’s messengers called and with which His Books were revealed, it is something altogether different. It is of two kinds: oneness in knowledge and affirmation, and oneness in pursuit and intent.

The first concerns the reality of the essence, names, attributes and actions of the Lord Most High; His being high above His heavens, over His Throne; His speaking the words of His Books and speaking to whomever He wills among His servants; and the affirmation that His decree, predestination and judgment encompass all things. The Quran sets out this kind with the utmost clarity, as in the beginning of Surah al-Hadīd, Surah Tā Hā, the end of Surah al-Hashr, the beginning of Surah Tanzīl al-Sajdah, the beginning of Surah Āl ʿImrān, Surah al-Ikhlās in its entirety, and elsewhere.

The second kind is exemplified by what is contained in the surah ‘Say, O disbelievers,’ and in His words:

‘Say, O People of the Scripture, come to a word that is equitable between us and you’ 2—and the remainder of the verse;

as well as the beginning and end of Surah Tanzīl al-Kitāb, the beginning, middle and end of Surah Yūnus, and the beginning of Surah

(1) Al-Mawāhib al-rabbāniyya min al-āyāt al-Qur’āniyya (Divine Gifts from Quranic Verses), pp. 44–45. (2) Surah Āl ‘Imrān, verse 64.

وتمرينها وحملها على عبادة الله تعالى فيدخل في هذا أعلى أنواع الصبر وهو الصبر على الواجبات والمستحبات والصبر عن المحرمات والمكروهات، بل يدخل في ذلك الصبر على البليات فإنَّ الصبر عليها وعدم تسخطها والرضى عن الله بها من أعظم العبادات الداخلة في قوله: ﴿وَاصْطَبِرْ لِعِبَادَتِهِ﴾ ، واشتملت على أنَّ الله تعالى كامل الأسماء والصفات عظيم النعوت جليل القدر وليس له في ذلك شبيه ولا نظير ولا سمي، بل قد تفرَّد بالكمال المطلق من جميع الوجوه والاعتبارات"١. وفي بيان دلالة القرآن على أنواع التوحيد يقول العلاَّمة ابن القيم بعد أن ذكر أنَّ كلَّ طائفة تسمي باطلهم توحيداً: "وأمَّا التوحيد الذي دعت إليه رسل الله ونزلت به كتبه، فوراء ذلك كله، وهو نوعان: توحيد في المعرفة والإثبات وتوحيد في المطلب والقصد. فالأول: هو حقيقة ذات الرب تعالى وأسمائه وصفاته وأفعاله وعلوّه فوق سمواته على عرشه وتكلمه بكتبه وتكليمه لمن شاء من عباده وإثبات عموم قضائه وقدره وحكمه. وقد أفصح القرآن عن هذا النوع جدّ الإفصاح. كما في أول سورة الحديد وسورة طه وآخر سورة الحشر، وأول سورة تنزيل السجدة، وأول سورة آل عمران، وسورة الإخلاص بكاملها وغير ذلك. النوع الثاني: مثل ما تضمنته سورة ﴿قُلْ يَأَيُّهَا الكَافِرُونَ﴾ ، وقوله: ﴿قُلْ يَأَهْلَ الكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ﴾ ٢ الآية، وأول سورة تنزيل الكتاب وآخرها، وأول سورة يونس ووسطها وآخرها، وأول سورة

١ المواهب الربانية من الآيات القرآنية (ص ٤٤، ٤٥) . ٢ سورة آل عمران، الآية ٦٤.