Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-Tawhid - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (44)

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

Other scholars who mention these categories include Imam Ibn Jarīr al-Tabarī (d. 310 AH), in numerous places in his Quran commentary1; al-Qurtubī, in numerous places in his Quran commentary2; and Ibn Hibbān al-Bustī (d. 354 AH), in the introduction to his book “The Garden of the Wise and the Delight of the Virtuous,” where he says:

“Praise be to Allah, alone in His divinity, mighty in the majesty of His lordship, who watches over the souls of all creatures and their appointed lifespans, and knows their changing circumstances and conditions; who bestows His favors upon them in succession and graciously grants them abundant blessings; who brought creation into being when He willed, without helper or adviser, and created humankind as He willed, having neither likeness nor equal. Through His power, His will was carried out among them, and through His might, His intent took effect among them …”

He thus mentions the three categories: divinity, lordship, and names and attributes.

Ibn Abī Zayd al-Qayrawānī al-Mālikī (d. 386 AH) also mentions them in the introduction to his creed, where he says:

“This includes believing in the heart and declaring with the tongue that Allah is one God, that there is no god other than Him, and that He has neither likeness nor equal, neither offspring nor parent, neither consort nor partner. He is the First without beginning and the Last without end. Those who describe Him cannot fathom the true nature of His attributes, nor can those who reflect fully comprehend Him …”

He goes on to say:

“… Exalted is He above anything occurring in His dominion that He does not will, or anyone being independent of Him. He is the Creator of all things. Indeed, He is the Lord of His servants and of their deeds, and the One who ordains their movements and their appointed lifespans …”

He thus mentions the three categories.

And Abū Bakr Muhammad ibn al-Walīd al-Turtūshī, in the introduction to his book “The Lamp of Kings”

(1) See, for example, his discussion of the meaning of the words of Allah Most High, “Know, then, that there is no god but Allah…” [Surah Muhammad, verse 19], in his Quran commentary Jāmiʿ al-bayān (13:53). (2) See some examples of this on p. 105 of this book.

وأيضاً من العلماء الذين جاء عنهم ذكر هذه الأقسام الإمام ابن جرير الطبري (ت٣١٠هـ) في تفسيره في مواطن عديدة١، والقرطبي في تفسيره في مواطن عديدة٢، وابن حبان البستي (ت٣٥٤هـ) في مقدمة كتابه "روضة العقلاء ونزهة الفضلاء" حيث يقول: "الحمد لله المتفرد بوحدانية الألوهية، المتعزز بعظمة الربوبية، القائم على نفوس العالم بآجالها، والعالم بتقلبها وأحوالها، المانِّ عليهم بتواتر آلائه، المتفضل عليهم بسوابغ نعمائه، الذي أنشأ الخلق حين أراد بلا معين ولا مشير، وخلق البشر كما أراد بلا شبيه ولا نظير فمضت فيهم بقدرته مشيئته، ونفذت فيهم بعزته إرادته ... ". فذكر الأقسام الثلاثة الألوهية والربوبية والأسماء والصفات. وابن أبي زيد القيرواني المالكي (ت٣٨٦هـ) في مقدمة عقيدته حيث قال: "من ذلك الإيمان بالقلب والنطق باللسان بأن الله إله واحد لا إله غيره، ولا شبيه له ولا نظير ولا ولد له ولا والد له، ولا صاحبة له ولا شريك له، ليس لأوليته ابتداء ولا لآخريته انقضاء لا يبلغ كنه صفته الواصفون ولا يحيط بأمره المتفكرون ... إلى أن قال: ... تعالى أن يكون في ملكه ما لا يريد أو يكون لأحد عنه غناً، خالقاً لكل شيء، ألا هو رب العباد ورب أعمالهم والمقدر لحركاتهم وآجالهم ...". فذكر الأقسام الثلاثة. وأبو بكر محمد بن الوليد الطرطوشي في مقدمة كتابه "سراج الملوك"

١ وانظر على سبيل المثال كلامه في معنى قوله تعالى: ﴿فاعلم أنَّه لا إله إلاَّ الله..﴾ [سورة محمد، الآية ١٩] من تفسيره جامع البيان (١٣/٥٣) . ٢ وانظر بعض الأمثلة على ذلك في (ص:١٠٥) من هذا الكتاب.