Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-Tawhid - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (65)

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

the night and day, and that He is the Creator and Provider for His servants, allotting them differing lifespans and provisions, making some rich and others poor. He knows what is best for each of them, and who deserves wealth and who deserves poverty. He thus states that He alone creates all things and governs them. If that is so, why worship anyone besides Him? Why place one’s trust in anyone besides Him? Just as He alone holds dominion, He alone should be worshipped. Allah Most High often establishes His sole right to worship on the basis of their acknowledgment of His oneness in lordship. The polytheists acknowledged this, as they used to say in their pilgrimage invocation: ‘Here I am at Your service. You have no partner except a partner who belongs to You; You own him and whatever he owns.’”1

Shaykh al-Islām Ibn Taymiyyah said: “As for lordship, they acknowledged it. Allah Most High says:

‘And if you asked them who created the heavens and the earth, they would surely say, “Allah.”’ 2

And He says:

‘Say, “To whom belongs the earth and whoever is in it, if you know?” They will say, “To Allah.”’

up to His words:

‘Then how are you deluded?’ 3

None of them ever believed that the idols were the ones who sent down rain, provided for the world, and governed it. Rather, their polytheism consisted in what we have mentioned: they took rivals besides Allah whom they loved as they loved Allah.”4

Al-Maqrīzī said: “There is no doubt that the polytheists did not deny Allah’s oneness in lordship. Rather, they acknowledged that He alone—glory be to Him—is their Creator and the Creator of the heavens and the earth, and that He attends to the needs of the whole of creation. What they denied was His oneness in worship and love.”5

1 Ibn Kathīr, Tafsīr, 6:301. See also his Tafsīr, 7:91. 2 Surah Luqmān, verse 25. 3 Surah al-Mu’minūn, verses 84–89. 4 Al-Fatāwā, 1/9192. 5 Tajrīd al-Tawhīd al-Mufīd, p. 8.

الليل والنهار، وأنَّه الخالق الرازق لعباده، ومقدر آجالهم واختلافها واختلاف أرزاقهم ففاوت بينهم فمنهم الغني والفقير، وهو العليم بما يصلح كلا منهم، ومن يستحق الغنى ممن يستحق الفقر. فذكر أنَّه المستبد بخلق الأشياء المتفرد بتدبيرها. فإذا كان الأمر كذلك فلم يعبد غيره؟ ولم يتوكل على غيره؟ فكما أنَّه الواحد في ملكه فليكن الواحد في عبادته، وكثيراً ما يقرر تعالى مقام الإلهية بالاعتراف بتوحيد الربوبية، وقد كان المشركون يعترفون بذلك كما كانوا يقولون في تلبيتهم: "لبيك لا شريك لك إلا شريكاً هو لك، تملكه وما ملك"١. وقال شيخ الإسلام ابن تيمية: "وأما الربوبية فكانوا مقرين بها، قال الله تعالى: ﴿وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَوَاتِ وَالأَرْضَ لَيَقُولُنَّ اللهُ﴾ ٢، وقال: ﴿قُل لِّمَنِ الأَرْضُ وَمَنْ فِيهَا إِن كُنتُمْ تَعْلَمُونَ سَيَقُولُونَ للهِ﴾ إلى قوله: ﴿فَأَنَّى تُسْحَرُونَ﴾ ٣، وما اعتقد أحد منهم قط أنَّ الأصنام هي التي تنزل الغيث وترزق العالم وتدبره، وإنَّما كان شركهم كما ذكرنا اتخذوا من دون الله أنداداً يحبونهم كحب الله"٤. وقال المقريزي: "ولا ريب أنَّ توحيد الربوبية لم ينكره المشركون بل أقروا بأنَّه سبحانه وحده خالقهم وخالق السموات والأرض، والقائم بمصالح العالم كله، وإنَّما أنكروا توحيد الإلهية والمحبة"٥.

١ تفسير ابن كثير (٦/٣٠١) . وانظر أيضاً تفسيره (٧/٩١) . ٢ سورة لقمان، الآية ٢٥. ٣ سورة المؤمنون، الآيات ٨٤ ٨٩. ٤ الفتاوى (١/٩١٩٢) . ٥ تجريد التوحيد المفيد (ص ٨) .