Did the Mushrikūn of Quraysh Affirm Tawḥīd in Rubūbiyya?
May 23, 2016 15:32:24 GMT
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Post by Zameel on May 23, 2016 15:32:24 GMT
According to Wahhābī belief, the Mushrikūn of Quraysh in the time of the Prophet (صلى الله عليه وسلم) affirmed Tawḥīd al-Rubūbiyya; that is, they believed:
1. Allāh alone is the Creator, Sustainer and Bringer of benefit and harm
2. These qualities are not affirmed for any of their false gods.
It will be demonstrated below from the Qur’ān, ḥadīths & historical reports that the Mushrikūn did not affirm tawḥīd in rubūbiyya, but associated partners with Allāh in qualities of rubūbiyya. First, it will be shown that the Mushrikūn did not have a correct understanding of the attributes of Allāh to begin with. It will then be shown that the Mushrikūn ascribed independent powers to their objects of worship i.e. qualities of rubūbiyya.
[For a full refutation of Wahhābī belief on this subject (not limited to a discussion on only the Mushrikūn of Arabia), see Naqd al-Ru’yat al-Wahhābiyyah (Critique of Wahhābī Ideology) by ‘Uthmān al-Nābulsī.]
The Mushrikūn did not believe Allāh Knows Everything
The Qur’ān states that in the ākhirah, it will be said to the idolaters of Makkah:
Imām al-Ṭabari explains:
“He – Exalted is His Praise – says: ‘But you assumed, when you perpetrated what you perpetrated of disobedience to Allāh, that Allāh does not know much of what you do, of despicable acts.” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:411)
The Qur’ān continues to says:
“This is your belief that you conceived of your Rabb that has ruined you.” (Qur’ān, 41:23)
Imām al-Ṭabari explains:
“He – Exalted is His Mention – says: ‘Your belief in the dunyā that Allāh does not know much of what you do, of despicable and bad deeds, is your belief that you conceived of your Rabb in the dunyā. It has ruined you.’” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:412)
It is clear from this that the Mushrikūn did not believe Allāh is All-Knowing and All-Aware.
The Mushrikūn did not Believe Allāh Hears Everything
According to a ḥadīth of Bukhārī & Muslim, ‘Abdullāh ibn Mas‘ūd (رضي الله عنه) said:
“Three people (from the Mushrikūn) gathered around the Ka‘bah…One of them said: ‘Do you think Allāh hears what we are saying?’ The second said: ‘He hears if we are loud and He does not hear if we are quiet.’ The third said: ‘If he hears when we are loud, then He (must) hear when we are quiet.’” (Ṣaḥīḥ Muslim)
This shows some Mushrikūn did not believe Allāh is All-Hearing, while others expressed doubts about it.
The Mushrikūn did not Believe Allāh has Power Over Everything
It is well-known that the Mushrikūn denied that Allāh is able to bring the dead back to life. Allāh says in the Qur’ān:
“He (man) gives an example of Us, forgetting his creation. He says: Who will give life to the bones when they are rubble?” (36:78)
In relation to this, Imām al-Ḥākim narrates with an authentic chain to ‘Abdullāh ibn al-‘Abbās (رضي الله عنهما) that he said:
“Al-‘Āṣ ibn Wā’il came to the Messenger of Allāh (صلى الله عليه وسلم) with a decaying bone, and he crushed it (in his hand). He said: ‘Muḥammad, will Allāh resurrect this after what I have seen?!’ He said: ‘Indeed! Allāh will resurrect this. Further, He will cause you to die, then bring you to life, and then put you in the fire of Jahannam!” (Mustadrak al-Ḥākim)
Imām al-Ḥākim said “this ḥadīth is ṣaḥīḥ according to the condition of the two shaykhs (al-Bukhārī and Muslim) although they did not relate it”, and al-Dhahabī agreed with him. (Mustadrak al-Ḥākim, Dār al-Ma‘rifah, 2:429) The editors of the Dār al-Ta’ṣīl edition of Mustadrak al-Ḥākim agree, saying: “this chain is according to the condition of the two shaykhs.” (Mustadrak al-Ḥākim, Dār al-Ta’ṣīl, 4:354)
Hence, the Mushrikūn did not believe that Allāh had the power to bring the dead to life, which is denial of His omnipotence.
In some places, the Qur’ān states the Mushrikūn did not believe in Allāh (e.g. 2:28, 57:8). This may refer to the doubts they had in the existence of Allāh, as will be explained below. But it could also refer to the fact that they denied the power of Allāh. The Prophet (صلى الله عليه وسلم) relates from Allāh in a ḥadīth qudsī:
“The son of Ādam rejects me, though he has no right to do that…His denial of Me is his statement: ‘He will never recreate me as He created me’.” (Ṣaḥīḥ al-Bukhārī)
The Mushrikūn would say: “Does He Make the Gods One God?!”
The Mushrikūn would say about the Prophet (صلى الله عليه وسلم): “Does he make the gods one god? This is surely a strange thing.” (Qur’ān, 38:5) They found it strange because they did not understand how One Being could be aware of the affairs of all creation, and hear the supplications of all people. This was on account of perceiving Allāh in human terms. Hence, Imām al-Ṭabarī said in the explanation of this verse:
“These disbelievers who say Muḥammad is a lying magician, say: ‘Does Muḥammad make all the gods one, Who hears all our supplications, and knows the worship of every worshipper who worships Him? This is surely a strange thing.’” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:18)
Ṭabarī then narrates this explanation from the great mufassir from the Tābi‘īn, Qatādah ibn Di‘āmah.
Hence, the Mushrikūn’s perception of Allāh was nothing like the Muslim understanding of Allāh. They did not regard Allāh as All-Knowing, All-Hearing and All-Powerful.
Based on this, it can be said the Mushrikūn did not recognise a Rabb, let alone affirm tawḥīd in rubūbiyyah. Hence, the great ṣaḥābī, Mughīrah ibn Shu‘ba (رضي الله عنه), said about their condition in Jāhiliyya:
“We were a people that would worship stones and statues. When we saw one stone-idol more attractive than another, we would throw it away and take that one! We did not recognise a Rabb.” (Mustadrak al-Ḥākim, Dār al-Ma‘rifah, 3:451) Al-Dhahabī says it is ṣaḥīḥ (ibid. 3:452).
The Mushrikūn would Ascribe Powers to their False Gods/Stars
Allāh says about the Mushrikūn:
“They adopted gods besides Allāh so that they may be helped.” (Qur’ān, 36:74)
In explanation of this, Ibn Kathīr says:
“He – Exalted is He – is saying in condemnation of the Mushrikūn for adopting rivals as gods with Allāh, by which they desired that those gods will support them, provide them and bring them near to Allāh…” (Tafsīr al-Qur’ān al-‘Aẓīm, Maktaba Awlād Shaykh, 11:382)
The Qur’ān says the Mushrikūn would threaten the Prophet (صلى الله عليه وسلم) with their idols:
“They would threaten you with those beside Him” (39:36)
Al-Ṭabarī explains:
“He – Exalted is His Mention – states to His Prophet, Muḥammad (صلى الله عليه وسلم): These Mushrikūn threaten you, Muḥammad, with those besides Him amongst the idols and (false) gods, that they will afflict you with harm because of your disassociation from them and your criticism of them. Allāh will take care of that for you. The scholars of tafsīr said the same as what we said.” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:210)
When the ṣaḥābī, Ḍimām ibn Tha‘labah, accepted Islām at the hands of the Prophet, Ibn ‘Abbās narrates:
“Then he left until he arrived at his people, and they gathered around him. The very first thing that he said is: ‘Evil is Lāt and ‘Uzzā!’ They replied: ‘Stop, Ḍimām! Beware of baraṣ, beware of judhām [2 types of leprosy]. Beware of madness!’ He said: ‘May you be destroyed! Indeed, by Allāh, they do not harm and they do not benefit.’”
Haythamī said: “Aḥmad and al-Ṭabrānī narrated it, and the narrators of Aḥmad have been considered trustworthy.” (Majma‘ al-Zawā’id, 1599) The editors of Musnad Aḥmad (2380) commented: “a ḥasan ḥadīth.”
Hence, the Mushrikūn believed Lāt and ‘Uzzā could inflict punishment and cause harm.
Abū Bakr (رضي الله عنه) freed a female slave called Zinīrah. After freeing her, she became blind. The Mushrikūn said: “Lāt and ‘Uzzā blinded her”, and according to another transmission: “Nothing but Lāt and ‘Uzzā took away her eyesight.” Zinīrah responded: “They lied…Lāt and ‘Uzzā give no benefit”, so Allāh returned her eyesight. (al-Iṣāba, Markaz Hajr, 13:413-4)
The Mushrikūn would also believe that the stars bring down rain. They would believe the stars do this independently; hence, the Prophet (صلى الله عليه وسلم) reported in a ḥadīth qudsī that Allāh says:
“Some of My slaves believe in Me and others disbelieve. Those who say: ‘We were given rain by the grace and mercy of Allāh’ believe in Me and disbelieve in the stars. Those who say: ‘We were given rain by such and such a star’ disbelieve in Me and believe in the stars.” (Ṣaḥīḥ al-Bukhārī)
Al-Khaṭṭābī comments in A‘lām al-Ḥadīth that this was the practice of the people of Jāhiliyya.
The Mushrikūn would not only refer to their false gods as “ālihah” but would also call them “rabb.” It is narrated with an acceptable chain to the great Tābi‘ī, Abu ‘Uthmān al-Nahdī, who lived in Jāhiliyya for a long time before accepting Islām at the hands of the ṣaḥābah:
“In Jāhiliyya, we would worship stone idols. We once heard someone call out: ‘People in the camps, your rabb is ruined, so go search for a rabb!’ We came out to every rough and smooth land. While we were so, we heard someone call out: ‘We have found your rabb!’…” (Siyar A‘lām al-Nubalā’, 4:176)
The Mushrikūn Believed Allāh had Children and Relatives
The Mushrikūn would believe Allāh has daughters (16:57) and the jinn were related to Allāh (37:158). This is making partners in rubūbiyya as it is affirming beings similar to, and related to, Allāh.
Weak Confessions of Belief
Some verses say the Mushrikūn would affirm qualities of rubūbiyyah for Allāh. For example:
“If you ask them Who created the heavens and the earth and subdued the sun and moon? They will certainly say: Allāh.” (Qur’ān, 29:61)
However, merely affirming qualities of rubūbiyya for Allāh does not mean they would negate these qualities from those besides Allāh.
Moreover, this proclamation of faith was something the Arab Mushrikūn inherited from their forefathers, a remnant of the legacy of their ancestor, Ibrāhīm (عليه السلام). But they had no firm belief in this. Hence, Allāh says:
“There is no deity but Him. He gives life and He causes death. Your Rabb and the Rabb of your forefathers. But, they are in doubt, playing.” (Qur’ān, 44:8-9)
Qurṭubī explains
“Meaning, they have no certainty in what they profess of faith and admission when they say: ‘Allāh created them.’ They say it in blind imitation of their fathers without knowledge, so they are in doubt.” (al-Jāmi‘ li Aḥkām al-Qur’ān, Mu’assasat al-Risālah, 19:105)
Ibn Kathīr also pointed out that they had no certainty in what they were saying:
“This is a denunciation of them in associating partners with Allāh, while they know that He alone is the Creator having no partner. But their uncertainty is what drove them to this.” (Tafsīr al-Qur’ān al-‘Aẓīm, 13:239)
Imām Abu Ḥayyan al-Andalūsī (d. 745) said in his well-known tafsīr:
“When they are asked: ‘Who created you and created the heavens and the earth?’ They say: ‘Allāh,’ but they are in doubt.” (al-Baḥr al-Muḥīṭ, Dār al-Kutub al-‘Ilmiyyah, 8:149)
Such doubt is not regarded as true faith (īmān).
“We don’t worship them but so that they bring us near to Allāh”
In one verse of the Qur’ān, it states that the Mushrikūn would claim that “we don’t worship them but so that they bring us near to Allāh.” (Qur’ān, 39:3) The Mushrikūn would believe the idols were rivals (andād) of Allāh, and had intense love for them (Qur’ān, 2:165). They believed these idols were in such a position of authority that they could compel Allāh to act against His will. This is what the Mushrikūn meant when they said these gods are their “intercessors” with Allāh and that they “will draw them near to Allāh.” Hence, this belief was itself shirk in rubūbiyyah. They did not believe in intercession “with the permission/approval of Allāh”. Hence, Ibn Kathīr explains in the commentary of this verse that Allāh responds to the Mushrikūn in the following way:
“Allāh explained that the angels in the skies…are all subservient slaves of Allāh, not interceding with Him but by His permission. They are not (as the Mushrikūn would believe) to Him like governors to their kings, with whom they intercede without permission, whether the kings approve or disapprove. So (O Mushrikūn ) not make comparisons of Allāh. Allāh is far beyond that.” (Tafsīr al-Qur’ān al-‘Aẓīm, 12:112)
Nonetheless, as explained earlier, the shirk of the Mushrikūn was not limited to taking their gods as intercessors with Allāh. They would say the above statement to make their shirk more palatable (See: Tafsīr al-Biqā‘ī, 16:445), although their shirk was not limited to only this. Hence, Ibn Kathīr includes other things in their shirk, not just seeking to get closer to Allāh:
“He – Exalted is He – is saying in condemnation of the Mushrikūn for adopting rivals as gods with Allāh, by which they desired that those gods will support them, provide them and bring them near to Allāh…” (Tafsīr al-Qur’ān al-‘Aẓīm, Maktaba Awlād Shaykh, 11:382)
Imām Ṭabarī says the Mushrikūn would Regard their Gods as “Rabbs”
Based on the above evidence, it is clear the Mushrikūn would regard others as rabbs besides Allāh, and affirmed qualities of rubūbiyyah for them. Al-Ṭabari has explained in several places of his Tafsīr that the Mushrikūn would regard their idols as “rabbs”, not just “ālihah.” For example, in the commentary of verse 3:26, he says:
“The ‘rivals’ that the unlettered Arabs would regard as rabbs.” (Tafsīr al-Ṭabarī, 5:304)
In explaining verse 17:56, he says:
“He – Exalted is His Mention – is saying to His Prophet Muḥammad (صلى الله عليه وسلم): Say, Muḥammad, to the Mushrikūn of your people who worship other than Allāh from His creation: O people, call those you regard as rabbs and ālihah apart from Allāh when a calamity befalls you, and see if they are able to repel that from you and turn it away from you to another.” (Tafsīr al-Ṭabarī, 14:626)
In explanation of verse 12:106, where Allāh describes the Arabs as Mushrikūn, he says:
“They are Mushrikūn, in their worship of statues and idols, and adopting them as rabbs besides Him, and their belief that He has children..” (Tafsīr al-Ṭabarī, 13:372)
Summary
In summary:
1. The Mushrikūn of Arabia did not believe Allāh is All-Hearing, All-Powerful and All-Knowing
2. They did not have full conviction (yaqīn) in the existence of Allāh or Him being the Creator and Sustainer
3. They believed Lāt and ‘Uzzā could inflict punishment, like leprosy, madness and blindness
4. They believed the stars could cause rain to fall
5. They believed Allāh has daughters and that the jinn are related to Him
6. They believed their false gods could intercede with Allāh against His will
Conclusion: This is not a belief in Tawḥīd al-Rubūbiyyah.
1. Allāh alone is the Creator, Sustainer and Bringer of benefit and harm
2. These qualities are not affirmed for any of their false gods.
It will be demonstrated below from the Qur’ān, ḥadīths & historical reports that the Mushrikūn did not affirm tawḥīd in rubūbiyya, but associated partners with Allāh in qualities of rubūbiyya. First, it will be shown that the Mushrikūn did not have a correct understanding of the attributes of Allāh to begin with. It will then be shown that the Mushrikūn ascribed independent powers to their objects of worship i.e. qualities of rubūbiyya.
[For a full refutation of Wahhābī belief on this subject (not limited to a discussion on only the Mushrikūn of Arabia), see Naqd al-Ru’yat al-Wahhābiyyah (Critique of Wahhābī Ideology) by ‘Uthmān al-Nābulsī.]
The Mushrikūn did not believe Allāh Knows Everything
The Qur’ān states that in the ākhirah, it will be said to the idolaters of Makkah:
ظننتم أن الله لا يعلم كثيرا مما تعملون
“You believed that Allāh does not know a lot of what you would do.” (Qur’ān, 41:22)Imām al-Ṭabari explains:
يقول جلّ ثناؤه: ولكن حسبتم حين ركبتم في الدنيا ما ركبتم من معاصي الله أن الله لا يعلم كثيراً مما تعملون من أعمالكم الخبيثة
The Qur’ān continues to says:
وذلكم ظنكم الذي ظننتم بربكم أردكم
“This is your belief that you conceived of your Rabb that has ruined you.” (Qur’ān, 41:23)
Imām al-Ṭabari explains:
يقول تعالى ذكره: وهذا الذي كان منكم فى الدنيا من ظنكم أن الله لا يعلم كثيرا مما تعملون من قبائح أعمالك ومساوئها هو ظنكم الذي ظننتم بربكم فى الدنيا أردكم يعني: أهلككم
“He – Exalted is His Mention – says: ‘Your belief in the dunyā that Allāh does not know much of what you do, of despicable and bad deeds, is your belief that you conceived of your Rabb in the dunyā. It has ruined you.’” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:412)
It is clear from this that the Mushrikūn did not believe Allāh is All-Knowing and All-Aware.
The Mushrikūn did not Believe Allāh Hears Everything
According to a ḥadīth of Bukhārī & Muslim, ‘Abdullāh ibn Mas‘ūd (رضي الله عنه) said:
اجْتَمَعَ عِنْدَ الْبَيْتِ ثَلَاثَةُ نَفَرٍ، قُرَشِيَّانِ وَثَقَفِيٌّ، أَوْ ثَقَفِيَّانِ وَقُرَشِيٌّ، قَلِيلٌ فِقْهُ قُلُوبِهِمْ، كَثِيرٌ شَحْمُ بُطُونِهِمْ، فَقَالَ أَحَدُهُمْ: أَتُرَوْنَ اللهَ يَسْمَعُ مَا نَقُولُ؟ وَقَالَ الْآخَرُ: يَسْمَعُ، إِنْ جَهَرْنَا، وَلَا يَسْمَعُ، إِنْ أَخْفَيْنَا وَقَالَ الْآخَرُ: إِنْ كَانَ يَسْمَعُ، إِذَا جَهَرْنَا، فَهُوَ يَسْمَعُ إِذَا أَخْفَيْنَا
“Three people (from the Mushrikūn) gathered around the Ka‘bah…One of them said: ‘Do you think Allāh hears what we are saying?’ The second said: ‘He hears if we are loud and He does not hear if we are quiet.’ The third said: ‘If he hears when we are loud, then He (must) hear when we are quiet.’” (Ṣaḥīḥ Muslim)
This shows some Mushrikūn did not believe Allāh is All-Hearing, while others expressed doubts about it.
The Mushrikūn did not Believe Allāh has Power Over Everything
It is well-known that the Mushrikūn denied that Allāh is able to bring the dead back to life. Allāh says in the Qur’ān:
وَضَرَبَ لَنَا مَثَلاً وَنَسِيَ خَلْقَهُ قَالَ مَن يُحيِي ٱلْعِظَامَ وَهِيَ رَمِيمٌ
“He (man) gives an example of Us, forgetting his creation. He says: Who will give life to the bones when they are rubble?” (36:78)
In relation to this, Imām al-Ḥākim narrates with an authentic chain to ‘Abdullāh ibn al-‘Abbās (رضي الله عنهما) that he said:
جاء العاص بن وائل إلى رسول الله صلى الله عليه وسلم بعظم حائل ففته فقال: يا محمد، أ يبعث الله هذا بعد ما أرى؟ قال: نعم، يبعث الله هذا ثم يميتك ثم يحييك ثم يدخلك نار جهنم
“Al-‘Āṣ ibn Wā’il came to the Messenger of Allāh (صلى الله عليه وسلم) with a decaying bone, and he crushed it (in his hand). He said: ‘Muḥammad, will Allāh resurrect this after what I have seen?!’ He said: ‘Indeed! Allāh will resurrect this. Further, He will cause you to die, then bring you to life, and then put you in the fire of Jahannam!” (Mustadrak al-Ḥākim)
Imām al-Ḥākim said “this ḥadīth is ṣaḥīḥ according to the condition of the two shaykhs (al-Bukhārī and Muslim) although they did not relate it”, and al-Dhahabī agreed with him. (Mustadrak al-Ḥākim, Dār al-Ma‘rifah, 2:429) The editors of the Dār al-Ta’ṣīl edition of Mustadrak al-Ḥākim agree, saying: “this chain is according to the condition of the two shaykhs.” (Mustadrak al-Ḥākim, Dār al-Ta’ṣīl, 4:354)
Hence, the Mushrikūn did not believe that Allāh had the power to bring the dead to life, which is denial of His omnipotence.
In some places, the Qur’ān states the Mushrikūn did not believe in Allāh (e.g. 2:28, 57:8). This may refer to the doubts they had in the existence of Allāh, as will be explained below. But it could also refer to the fact that they denied the power of Allāh. The Prophet (صلى الله عليه وسلم) relates from Allāh in a ḥadīth qudsī:
كذبني ابن آدم ولم يكن له ذلك..فأما تكذيبه إياي فقوله: لن يعيدني كما بدأني
“The son of Ādam rejects me, though he has no right to do that…His denial of Me is his statement: ‘He will never recreate me as He created me’.” (Ṣaḥīḥ al-Bukhārī)
The Mushrikūn would say: “Does He Make the Gods One God?!”
The Mushrikūn would say about the Prophet (صلى الله عليه وسلم): “Does he make the gods one god? This is surely a strange thing.” (Qur’ān, 38:5) They found it strange because they did not understand how One Being could be aware of the affairs of all creation, and hear the supplications of all people. This was on account of perceiving Allāh in human terms. Hence, Imām al-Ṭabarī said in the explanation of this verse:
وقوله: { أجَعَلَ الآلِهَةَ إِلهاً وَاحِداً } يقول: وقال هؤلاء الكافرون الذين قالوا: مـحمد ساحر كذّاب: أجعل مـحمد الـمعبودات كلها واحداً، يسمع دعاءنا جميعنا، ويعلـم عبـادة كل عابد عبدَه منا { إنَّ هَذَا لَشَيْءٌ عُجابٌ }: أي إن هذا لشيء عجيب، كما:
“These disbelievers who say Muḥammad is a lying magician, say: ‘Does Muḥammad make all the gods one, Who hears all our supplications, and knows the worship of every worshipper who worships Him? This is surely a strange thing.’” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:18)
Ṭabarī then narrates this explanation from the great mufassir from the Tābi‘īn, Qatādah ibn Di‘āmah.
Hence, the Mushrikūn’s perception of Allāh was nothing like the Muslim understanding of Allāh. They did not regard Allāh as All-Knowing, All-Hearing and All-Powerful.
Based on this, it can be said the Mushrikūn did not recognise a Rabb, let alone affirm tawḥīd in rubūbiyyah. Hence, the great ṣaḥābī, Mughīrah ibn Shu‘ba (رضي الله عنه), said about their condition in Jāhiliyya:
كُنَّا قَوْمًا نَعْبُدُ الْحِجَارَةَ وَالْأَوْثَانَ، فَإِذَا رَأَيْنَا حَجَرًا أَحْسَنَ مِنْ حَجَرٍ أَلْقَيْنَاهُ وَأَخَذْنَا غَيْرَهُ، وَلَا نَعْرِفُ رَبًّا
“We were a people that would worship stones and statues. When we saw one stone-idol more attractive than another, we would throw it away and take that one! We did not recognise a Rabb.” (Mustadrak al-Ḥākim, Dār al-Ma‘rifah, 3:451) Al-Dhahabī says it is ṣaḥīḥ (ibid. 3:452).
The Mushrikūn would Ascribe Powers to their False Gods/Stars
Allāh says about the Mushrikūn:
وَٱتَّخَذُواْ مِن دُونِ ٱللَّهِ آلِهَةً لَّعَلَّهُمْ يُنصَرُونَ
“They adopted gods besides Allāh so that they may be helped.” (Qur’ān, 36:74)
In explanation of this, Ibn Kathīr says:
يقول تعالى، منكرًا على المشركين، في اتخاذهم الأنداد آلهة مع الله، يبتغون بذلك أن تنصرهم تلك الآلهة, و ترزقهم, و تقربهم إلى الله زلفى
“He – Exalted is He – is saying in condemnation of the Mushrikūn for adopting rivals as gods with Allāh, by which they desired that those gods will support them, provide them and bring them near to Allāh…” (Tafsīr al-Qur’ān al-‘Aẓīm, Maktaba Awlād Shaykh, 11:382)
The Qur’ān says the Mushrikūn would threaten the Prophet (صلى الله عليه وسلم) with their idols:
وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِ
“They would threaten you with those beside Him” (39:36)
Al-Ṭabarī explains:
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: ويخوّفك هؤلاء المشركون يا محمد بالذين من دون الله من الأوثان والآلهة أن تصيبك بسوء، ببراءتك منها، وعيبك لها، والله كافيك ذلك. وبنحو الذي قلنا في ذلك قال أهل التأويل
“He – Exalted is His Mention – states to His Prophet, Muḥammad (صلى الله عليه وسلم): These Mushrikūn threaten you, Muḥammad, with those besides Him amongst the idols and (false) gods, that they will afflict you with harm because of your disassociation from them and your criticism of them. Allāh will take care of that for you. The scholars of tafsīr said the same as what we said.” (Tafsīr al-Ṭabari, Maktaba Hajr, 20:210)
When the ṣaḥābī, Ḍimām ibn Tha‘labah, accepted Islām at the hands of the Prophet, Ibn ‘Abbās narrates:
ثم خرج حتى قدم على قومه فاجتمعوا إليه، فكان أول ما تكلم به أن قال: بيست اللات والعزى، قالوا: مه يا ضمام ، اتق البرص والجذام، اتق الجنون. قال: ويلكم إنهما والله لا يضران ولا ينفعان
“Then he left until he arrived at his people, and they gathered around him. The very first thing that he said is: ‘Evil is Lāt and ‘Uzzā!’ They replied: ‘Stop, Ḍimām! Beware of baraṣ, beware of judhām [2 types of leprosy]. Beware of madness!’ He said: ‘May you be destroyed! Indeed, by Allāh, they do not harm and they do not benefit.’”
Haythamī said: “Aḥmad and al-Ṭabrānī narrated it, and the narrators of Aḥmad have been considered trustworthy.” (Majma‘ al-Zawā’id, 1599) The editors of Musnad Aḥmad (2380) commented: “a ḥasan ḥadīth.”
Hence, the Mushrikūn believed Lāt and ‘Uzzā could inflict punishment and cause harm.
Abū Bakr (رضي الله عنه) freed a female slave called Zinīrah. After freeing her, she became blind. The Mushrikūn said: “Lāt and ‘Uzzā blinded her”, and according to another transmission: “Nothing but Lāt and ‘Uzzā took away her eyesight.” Zinīrah responded: “They lied…Lāt and ‘Uzzā give no benefit”, so Allāh returned her eyesight. (al-Iṣāba, Markaz Hajr, 13:413-4)
The Mushrikūn would also believe that the stars bring down rain. They would believe the stars do this independently; hence, the Prophet (صلى الله عليه وسلم) reported in a ḥadīth qudsī that Allāh says:
أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللَّهِ وَرَحْمَتِهِ، فَذَلِكَ مُؤْمِنٌ بِي وَكَافِرٌ بِالكَوْكَبِ، وَأَمَّا مَنْ قَالَ: بِنَوْءِ كَذَا وَكَذَا، فَذَلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالكَوْكَبِ
“Some of My slaves believe in Me and others disbelieve. Those who say: ‘We were given rain by the grace and mercy of Allāh’ believe in Me and disbelieve in the stars. Those who say: ‘We were given rain by such and such a star’ disbelieve in Me and believe in the stars.” (Ṣaḥīḥ al-Bukhārī)
Al-Khaṭṭābī comments in A‘lām al-Ḥadīth that this was the practice of the people of Jāhiliyya.
The Mushrikūn would not only refer to their false gods as “ālihah” but would also call them “rabb.” It is narrated with an acceptable chain to the great Tābi‘ī, Abu ‘Uthmān al-Nahdī, who lived in Jāhiliyya for a long time before accepting Islām at the hands of the ṣaḥābah:
كنا فى الجاهلية نعبد حجرا فسمعنا مناديا ينادي: يا أهل الرحال إن ربكم قد هلك، فالتمسوا ربا، فخرجنا على كل صعب وذلول، فبينا نحن كذلك، إذ سمعنا مناديا ينادي: إنا قد وجدنا ربكم
“In Jāhiliyya, we would worship stone idols. We once heard someone call out: ‘People in the camps, your rabb is ruined, so go search for a rabb!’ We came out to every rough and smooth land. While we were so, we heard someone call out: ‘We have found your rabb!’…” (Siyar A‘lām al-Nubalā’, 4:176)
The Mushrikūn Believed Allāh had Children and Relatives
The Mushrikūn would believe Allāh has daughters (16:57) and the jinn were related to Allāh (37:158). This is making partners in rubūbiyya as it is affirming beings similar to, and related to, Allāh.
Weak Confessions of Belief
Some verses say the Mushrikūn would affirm qualities of rubūbiyyah for Allāh. For example:
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ لَيَقُولُنَّ اللَّهُ
“If you ask them Who created the heavens and the earth and subdued the sun and moon? They will certainly say: Allāh.” (Qur’ān, 29:61)
However, merely affirming qualities of rubūbiyya for Allāh does not mean they would negate these qualities from those besides Allāh.
Moreover, this proclamation of faith was something the Arab Mushrikūn inherited from their forefathers, a remnant of the legacy of their ancestor, Ibrāhīm (عليه السلام). But they had no firm belief in this. Hence, Allāh says:
لَا إِلَهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ رَبُّكُمْ وَرَبُّ آبَائِكُمُ الْأَوَّلِينَ بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ
“There is no deity but Him. He gives life and He causes death. Your Rabb and the Rabb of your forefathers. But, they are in doubt, playing.” (Qur’ān, 44:8-9)
Qurṭubī explains
بَلْ هُمْ فِي شَكٍّ يَلْعَبُونَ } أي ليسوا على يقين فيما يظهرونه من الإيمان والإقرار في قولهم: إن الله خالقهم؛ وإنما يقولونه لتقليد آبائهم من غير علم فهم في شك
“Meaning, they have no certainty in what they profess of faith and admission when they say: ‘Allāh created them.’ They say it in blind imitation of their fathers without knowledge, so they are in doubt.” (al-Jāmi‘ li Aḥkām al-Qur’ān, Mu’assasat al-Risālah, 19:105)
Ibn Kathīr also pointed out that they had no certainty in what they were saying:
و هذا إنكار عليهم في شركهم بالله, و هم يعلمون أنه الخالق وحده لا شريك له, و لكن عدم إيقانهم هو الذي يحملهم على ذلك
“This is a denunciation of them in associating partners with Allāh, while they know that He alone is the Creator having no partner. But their uncertainty is what drove them to this.” (Tafsīr al-Qur’ān al-‘Aẓīm, 13:239)
Imām Abu Ḥayyan al-Andalūsī (d. 745) said in his well-known tafsīr:
إذا سئلوا: من خلقكم وخلق السماوات والأرض؟ قالوا: الله، وهم شاكون
“When they are asked: ‘Who created you and created the heavens and the earth?’ They say: ‘Allāh,’ but they are in doubt.” (al-Baḥr al-Muḥīṭ, Dār al-Kutub al-‘Ilmiyyah, 8:149)
Such doubt is not regarded as true faith (īmān).
“We don’t worship them but so that they bring us near to Allāh”
In one verse of the Qur’ān, it states that the Mushrikūn would claim that “we don’t worship them but so that they bring us near to Allāh.” (Qur’ān, 39:3) The Mushrikūn would believe the idols were rivals (andād) of Allāh, and had intense love for them (Qur’ān, 2:165). They believed these idols were in such a position of authority that they could compel Allāh to act against His will. This is what the Mushrikūn meant when they said these gods are their “intercessors” with Allāh and that they “will draw them near to Allāh.” Hence, this belief was itself shirk in rubūbiyyah. They did not believe in intercession “with the permission/approval of Allāh”. Hence, Ibn Kathīr explains in the commentary of this verse that Allāh responds to the Mushrikūn in the following way:
وأخبر أن الملائكة التي فى السماوات من المقربين وغيرهم كلهم عبيد خاضعون لله، لا يشفعون عنده إلا بإذنه، وليسوا عنده كالأمراء عند ملوكهم، يشفعون عندهم بغير إذنهم فيما أحبه الملوك و أبوه، فلا يضربوا لله الأمثال تعالى الله عن ذلك
“Allāh explained that the angels in the skies…are all subservient slaves of Allāh, not interceding with Him but by His permission. They are not (as the Mushrikūn would believe) to Him like governors to their kings, with whom they intercede without permission, whether the kings approve or disapprove. So (O Mushrikūn ) not make comparisons of Allāh. Allāh is far beyond that.” (Tafsīr al-Qur’ān al-‘Aẓīm, 12:112)
Nonetheless, as explained earlier, the shirk of the Mushrikūn was not limited to taking their gods as intercessors with Allāh. They would say the above statement to make their shirk more palatable (See: Tafsīr al-Biqā‘ī, 16:445), although their shirk was not limited to only this. Hence, Ibn Kathīr includes other things in their shirk, not just seeking to get closer to Allāh:
يقول تعالى، منكرًا على المشركين، في اتخاذهم الأنداد آلهة مع الله، يبتغون بذلك أن تنصرهم تلك الآلهة, و ترزقهم, و تقربهم إلى الله زلفى
“He – Exalted is He – is saying in condemnation of the Mushrikūn for adopting rivals as gods with Allāh, by which they desired that those gods will support them, provide them and bring them near to Allāh…” (Tafsīr al-Qur’ān al-‘Aẓīm, Maktaba Awlād Shaykh, 11:382)
Imām Ṭabarī says the Mushrikūn would Regard their Gods as “Rabbs”
Based on the above evidence, it is clear the Mushrikūn would regard others as rabbs besides Allāh, and affirmed qualities of rubūbiyyah for them. Al-Ṭabari has explained in several places of his Tafsīr that the Mushrikūn would regard their idols as “rabbs”, not just “ālihah.” For example, in the commentary of verse 3:26, he says:
الأنداد التي اتخذها الأميون ربًّاً
“The ‘rivals’ that the unlettered Arabs would regard as rabbs.” (Tafsīr al-Ṭabarī, 5:304)
In explaining verse 17:56, he says:
يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: قل يا محمد لمشركي قومك، الذين يعبدون من دون الله من خلقه، ادعوا أيها القوم الذين زعمتم أنهم أرباب، وألهة من دونه، عند ضر نزل بكم، فانظروا هل يقدرون على دفع ذلك عنكم أو تحويله عنكم إلى غيركم؟
“He – Exalted is His Mention – is saying to His Prophet Muḥammad (صلى الله عليه وسلم): Say, Muḥammad, to the Mushrikūn of your people who worship other than Allāh from His creation: O people, call those you regard as rabbs and ālihah apart from Allāh when a calamity befalls you, and see if they are able to repel that from you and turn it away from you to another.” (Tafsīr al-Ṭabarī, 14:626)
In explanation of verse 12:106, where Allāh describes the Arabs as Mushrikūn, he says:
وهم به مشركون في عبادتهم الأوثان والأصنام واتخاذهم من دون الله أربابا وزعمهم أن له ولد
“They are Mushrikūn, in their worship of statues and idols, and adopting them as rabbs besides Him, and their belief that He has children..” (Tafsīr al-Ṭabarī, 13:372)
Summary
In summary:
1. The Mushrikūn of Arabia did not believe Allāh is All-Hearing, All-Powerful and All-Knowing
2. They did not have full conviction (yaqīn) in the existence of Allāh or Him being the Creator and Sustainer
3. They believed Lāt and ‘Uzzā could inflict punishment, like leprosy, madness and blindness
4. They believed the stars could cause rain to fall
5. They believed Allāh has daughters and that the jinn are related to Him
6. They believed their false gods could intercede with Allāh against His will
Conclusion: This is not a belief in Tawḥīd al-Rubūbiyyah.