Al-Qawl al-Sadid fi al-Radd ala Man Ankara Taqsim al-Tawhid - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (79)

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

Furthermore, even if the polytheists’ faith in Allah’s lordship were complete and perfect, it would not benefit them unless they worshipped Allah alone, devoted their religion sincerely to Him, and abandoned their worship of idols. Thus, this faith [I mean: faith in Allah’s lordship] does not make them cease to be unbelievers and polytheists unless they worship Allah alone.

Shaykh al-Islām said: “It is well known that the Arab polytheists to whom Muhammad, may Allah bless him and grant him peace, was first sent did not disagree with him on this [i.e., Allah’s oneness in lordship]. Indeed, they also acknowledged divine decree, yet they were still polytheists”1.

He also said: “It is well known that this2 amounts to affirming the very oneness of Allah that the polytheists acknowledged. Merely affirming this oneness [i.e., Allah’s oneness in lordship] does not make a man a Muslim, let alone a friend of Allah or one of the foremost of His friends”3.

The writer then said on p. 10: “Had they acknowledged that Allah is the Creator, Allah would not have said to them:

‘Nor has there ever been with Him any deity. [If there had been], then each deity would have taken what it created, and some of them would have sought to overcome others’4.

He also used the term ‘deity’ rather than ‘lord’ to indicate that they affirmed neither the Lord’s oneness nor the Deity’s oneness, and because the Lord is the Deity and the Deity is the Lord.”

He repeated this on p. 31, saying: “It is therefore clear that the Deity is the Lord and the Lord is the Deity; there is no difference.”

He resorted to this to establish that there is no difference between Allah’s oneness in lordship and His oneness in worship.

(1) Al-Fatāwā, vol. 3, p. 98. (2) The reference here is to tawhīd al-rubūbiyyah (Allah’s oneness in lordship), which the speculative theologians regard as the ultimate realization of tawhīd. (3) Al-Fatāwā, vol. 3, p. 102. (4) Surah al-Muʾminūn, verse 91.

ثم أيضاً فإنَّ إيمان المشركين بربوبية الله لو كان كاملاً تامّاً فإنَّه لا ينفعهم ما لم يفردوا الله بالعبادة ويخلصوا الدين له ويذروا ما هم عليه من عبادة الأوثان، ولهذا فهم لا يخرجون بهذا الإيمان [أعني: الإيمان بربوبية الله] عن وصف الكفر والشرك ما لم يوحدوا الله بالعبادة. قال شيخ الإسلام: "ومعلوم أن المشركين من العرب الذين بعث إليهم محمد ﷺ أولاً لم يكونوا يخالفونه في هذا [أي: توحيد الربوبية] ، بل كانوا يقرون بالقدر أيضاً، وهم مع هذا مشركون"١. وقال أيضاً: "ومعلوم أن هذا٢ هو تحقيق ما أقرَّ به المشركون من التوحيد، ولا يصير الرجل بمجرد هذا التوحيد [أي: توحيد الربوبية] مسلماً فضلاً عن أن يكون وليّاً لله، أو من سادات الأولياء"٣. ثم قال الكاتب ص١٠: "ولو كانوا يقرون أن الله الخالق لما قال الله لهم ﴿وَمَا كَانَ مَعَهُ مِنْ إِلَهٍ إِذاً لَذَهَبَ كُلُّ إِلَهٍ بِمَا خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَي بَعْضٍ﴾ ٤، وعبَّر بالإله أيضاً ولم يعبِّر بالرب إشارة إلى أنَّهم لا يوحدون لا الرب ولا الإله، ولأنَّ الرب هو الإله، والإله هو الرب". وكرر هذا ص ٣١ فقال: "فاتضح أنَّ الإله هو الرب، والرب هو الإله، ولا فرق". وقد عمد إلى هذا ليثبت أنَّه لا فرق بين توحيد الربوبية وتوحيد الألوهية.

١ الفتاوى (٣/٩٨) . ٢ الإشارة هنا إلى توحيد الربوبية الذي هو غاية التوحيد عند المتكلمين. ٣ الفتاوى (٣/١٠٢) . ٤ سورة المؤمنون، الآية ٩١.