Post by levelz77 on Oct 25, 2016 19:33:50 GMT
Refer to this post on Ilah:
ahlussunnah.boards.net/thread/462/salafis-meaning-ilah-god-asharis
1.B Proofs from the Qur’an and sayings of the people of knowledge that the polytheists believed in Allah’s lordship and not his worship.
So after ascertaining the fact that there’s a thin line between rabb and ilah linguistically then the second point that we have to also ascertain and base down with rigid proofs from the Qur'an and the wordings of the people of knowledge as suggested by the sub-heading is to know how many of the types of tawheed did the polytheists believe in or were they in total denial to all of its forms? Allah proves in many verses from the Qur'an the fact that they believed in his lordship and that he was the creator of the heavens and the earth and that he was the provider and sustainer. A couple of many verses in the Qur'an where Allah states there recognition to the following is as follows;
In surah Al-Mu’minoon verse 84-90 Allah SWT says, “Say: Whose is the earth, and whoever is therein, if you know? They will say: Allah's. Say: Will you not then mind? Say: Who is the Lord of the seven heavens and the Lord of the mighty dominion? They will say: (This is) Allah's. Say: Will you not then guard (against evil)? Say: Who is it in whose hand is the kingdom of all things and who gives succour, but against Him Succour is not given, if you do but know? They will say: (This is) Allah's. Say: From whence are you then deceived? Nay! We have brought to them the truth, and most surely they are liars”.
As you can see in these verses Allah SWT clearly states that the polytheists admitted to these things that if they were asked they would answer that the one who owns the earth and everything within, the lord of the seven heavens and the lord of the mighty dominion, the one in whose hand is the kingdom of all things and who gives succour and who against Him succour isn’t given they’ll answer all of that by saying “Allah”.
Ibn Katheer says in his tafseer when interpreting these verses, “Allah SWT attests to his oneness and his independence from the creation, his management, and his kingship to guide to the fact that he is the god and that no god exists besides him and that the worship is not befitting other than Him. He is alone and doesn’t have any associates and therefore he said to his messenger Muhammad SAW to say to the polytheists the ones worshipping with him others, the ones that have acknowledged for him rububiyyah, and that he has no associates in it, and with that they have associated with him in his Al-Ilahiyyah, "الإلهية" that they worshipped besides him, with them acknowledging that the ones that they worshipped do not create anything and do not have possession over anything and that they do not have force over anything in fact they believed that they bring them closer to Allah SWT. “We haven’t worshipped them except that they bring us closer to Allah” [End quote].
So from these verses alone you can clearly see the fact that the polytheists believed in the rububiyyah of Allah SWT but they weren’t willing to give up the gods that they worshipped besides Allah SWT and therefore even though they did worship Him, they made idols that they associated to Him in His worship and that’s what made them disbelievers.
Allah also says in Surah Zumar, verse 38, “And should you ask them, who created the heavens and the earth? They would most certainly say: Allah. Say: Have you then considered that what you call upon besides Allah, would they, if Allah desire to afflict me with harm, be the removers of His harm, or (would they), if Allah desire to show me mercy, be the withholders of His mercy? Say: Allah is sufficient for me; on Him do the reliant rely”.
In his tafseer when interpreting this verse Ibn Jareer Al-Tabari says;
“Allah SWT says to his Prophet – Muhammad SAW: And if you ask O Muhammad those polytheists that equal with Allah SWT idols; Who created the heavens and the earths? They’ll say; The one that created it is Allah, so if they say that then say; Do you see – O people – this that you worship besides Allah SWT from idols and gods “If Allah SWT desires to afflict me with harm” He is saying; with harm in my life, are they (i.e. these gods) the ones that will uplift from me what I was afflicted with by my lord of harm? “Or if he desires mercy for me” He is saying; if he desires mercy for me by bringing down onto me broadness in my life, and a lot of wealth, and prosperity and health in my body, are these gods going to withhold from me what Allah desires from that mercy? And he left the answer due to the listener being enriched by knowing it, and guided to it by the apparent of the words. And the meaning is: And they’ll say, “No”. Then say; Allah is sufficient for me from everything else besides him, Him Alone I worship, and to Him I fear in all my matters without other than Him, for He is the sufficient, and in His hand is harm and benefit, and not to the idols that don’t either benefit nor harm. “Upon Him do the reliant rely”. He is saying; Upon Him the one that relies surely relies on, and in Him he should have confidence and not other than him” [End quote].
So in these verses likewise you could see that Allah SWT is affirming the knowledge that the polytheists had towards the rububiyyah of Allah SWT and that he creates, harms, benefits and so forth from his traits of lordship.
In Suratul Baqarah, verse 22, Allah SWT says, “Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know”.
Ibn Jareer Al-Tabari says in his tafseer in the interpretation of that ayah;
“So he prohibited them (i.e. the polytheists) to associate anything to Him, and to worship anything besides Him, or to take with him rivals and equals in the obedience, so He said; Just like I don’t have any associate in creating you, and in your provision that I provide for you, and the kingship that I have over you, and the blessings that I have bestowed upon you, likewise unify me in the obedience, and be sincere to me in the worship, and don’t ascribe to me associates and rivals from my creation, for verily you know that all of the blessings upon you is from me” [End quote].
He then brought a narration of Ibn Abbas where he said;
“On the authority of Ibn Abbas who said; it was revealed on both groups from the disbelievers and hypocrites. And he means by His word, “And do not associate rivals to Allah while you know”, i.e. do not associate to Allah other than Him from the rivals that do not harm nor benefit and you know that you do not have another lord that provides for you other than Him, and you’ve very acknowledged that what the Messenger SAW is calling you to of the unification of Allah is the truth and there’s no doubt in it.
And Qatadah said in regards to His word, “And you know”, you know that Allah SWT created you and created the heavens and the earth and then after that do you take besides Him rivals” [End quote].
Here you have verses from the Qur'an where Allah SWT clearly states that the polytheists believed in him being rabb رب without coming up with the necessary requirements of uluhiyyah which is that they should worship Allah SWT alone without associating partners to him and what the three generations from the companions to their students and so on within the three generations interpreted these verses to mean. So far you have Ibn Abbas, Mujahid, Qatadah and Ibn Jareer Al-Tabari and amongst the later scholars that came after the three generations, Ibn Katheer.
Let me conclude with two last verses from the many other verses that I can produce to prove this point with great details and the sayings of the people of knowledge, but I’m sure that the intellectual and truth-seeking believer would see these few verses from many to be sufficient to prove the point.
In surah Al-‘Ankaboot, verse 65, Allah SWT says, “So when they ride in the ships they call upon Allah, being sincerely obedient to Him, but when He brings them safe to the land, lo! they associate others (with Him)”.
Ibn Jareer Al-Tabari says in his tafseer in interpretation to this verse; “He says – exalted is his remembrance – if those polytheists ride a ship in the sea, and they fear drowning and destruction, “They call upon Allah SWT with sincerity”, He is saying; they make sincere to Allah during the hardship that befell them the unification (i.e. tawheed) and they single for Him the obedience, and they bow to him in worship, and they don’t seek the help of their gods and peers (that they set besides Allah), but they seek the help of Allah SWT who created them, “and when He brings them safe to the land” He is saying, when He saved and handed them over from what they were in, and they came to land, they then started taking besides Allah SWT associates in His worship, and they start calling to their gods and idols with Him as lords.
We were told by Bishr who said; we were told by Yazid, who said; we were told by Saeed, who said; we were told by Qatadah who said about the saying of Allah “And when he saved them to the land, lo! They associate others to him”, the creation in all attest to Allah that he is there lord, their rabb رب, and then they associate partners to him after that” [End quote].
In Surah Younus, verses 31-32, Allah SWT says, “Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)? This then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?”
Ibn Katheer says in his tafseer in interpretation to this verse;
“Then they will say: Allah” i.e.; and they know that and acknowledge it. “Then say; Will you not then guard (against evil)? i.e.; do you not fear him to worship other than Him with Him with your opinions and ignorance. And his saying “This then is Allah, your true Lord” the verse, i.e.; so this that you have admitted to that he’s the doer of all this is your lord رب and true God إلهكم الحق that deserves to be singled out in worship, “and what is there after the truth but error” i.e.; then everything worshipped beside Him is false there’s no deity except for Him, one with no associates. “How are you then turned back” i.e.; how do you turn back from His worship to the worship to those besides him and you know that he is the lord الرب that created everything and the regulator of all things” [End quote].
So as you can see the people of knowledge deduced from verses already clear in the matter that the people of shirk believed in the fact that Allah SWT was their lord and even worshipped him but through intermediates that they believed brought them closer to Allah SWT and they refused to single Allah SWT out in worship but gave the worship that only Allah SWT deserves to others. This verse that I last mentioned as well is also a proof that there’s a difference between rabb رب and Ilah إله due to the correlation and inseparability that they are connected and bonded together with, i.e. Allah SWT demands for his worship after affirming the acknowledgement that the polytheists have towards his lordship and that these gods that they take besides Allah SWT lack these traits of lordship and therefore Allah SWT falsifies their worship, as I’ve already mentioned in the section that preceded.
So like I said these verses within the Qur'an clearly indicate the fact that the polytheists attested to the fact of Allah SWT being their rabb i.e. lord رب and as mentioned in the sub-heading that preceded this one that there’s a difference between rabb and ilah both linguistically and that the legislation aids that difference as proven by the verses I presented in that sub-heading and the verses I presented here strengthens the matter even more. Before I proceed on to the next sub-heading where I’ll prove the consensus in the categorisation of tawheed from both the scholars from the three generations and those that came after to prove that this categorisation isn’t something innovated by Ibn Taymiyyah or Muhammad Ibn Abdul Wahhab, I want to first answer some misconceptions that were brought by certain people concerning this sub-heading. One of these claims was that the people of shirk didn’t believe in the existence in Allah SWT let alone believe in his rububiyyah. This claim is shrugged aside by what I’ve already transmitted to you, dear reader, from the words of Ibn Abbas, Mujahid, Qatadah, Ibn Jareer Al-Tabari and Ibn Katheer. The other claim that was made was that the if these polytheists did believe in the lordship of Allah SWT then them disbelieving in resurrection refuses that and it is shown in many places in the Qur'an that the polytheists refused resurrection and Allah SWT debated with them on that matter by pointing to Him initiating the creation of man and if that is the case then it’d be easy for him to bring back something that he was able to create in the first place. So the answer to this claim would be from two angles;
1. The people of knowledge after seeing the verses from the Qur'an affirming the belief and acknowledgment of the polytheists towards Allah SWT’s lordship ربوبية never said that their belief of the lordship of Allah SWT was complete and perfect but they tagged these polytheists believers in the lordship of Allah SWT since it was made firm in the Qur'an that they acknowledged him as the creator, provider and the one that manages the affairs of the creation. And this is the characteristics of lordship and its specialties and it was believed and acknowledged by the polytheists.
2. The belief of Allah’s (SWT) lordship isn’t something general within the polytheists since amongst them were ones that even associated in the lordship, ربوبية of Allah SWT, and amongst them were ones that believed in some of the traits of Allah’s lordship without some, and amongst them were ones that believed in – in addition to believing in Allah SWT’s existence as the creator and the provider – the appointed day, the resurrection of the dead and the judgement, like Zuhayr Ibn Salmah said in his mu’allaqah i.e. poem;
“It will be delayed, then placed in a book then stored for a day of judgement, or put forth then avenged”.
And amongst them are ones that added the belief to Allah SWT being the one that predestines such as ‘Antara Ibn Shadad who said in his mu’allaqah also;
“O ‘Ablah where from death is there an escape, if it was my Lord in the heaven that predestined it”.
In surah Hud, verse 5, Allah SWT says, “Now surely they fold up their breasts that they may conceal (their enmity) from Him; now surely, when they use their garments as a covering, He knows what they conceal and what they make public; surely He knows what is in the breasts”.
In interpretation to that verse Ibn Katheer says in his tafseer;
“And how beautiful it is what Zuhayr Ibn Abi Salmah has said;
“It will be delayed, then placed in a book then stored for a day of judgement, or put forth then avenged”.
Verily, this poet from the pre-islamic era has acknowledged to the existence of the creator and His knowledge to the little fractions, and the appointed day and rewards, and the writing of the actions in the books for the day of judgement” [End quote].
Another claim that was made within this sub-heading that needs to be answered even though it’s futile and weaker than the house of a spider, it needs to be answered lest it enters the heart of the common people is that they said that the polytheists didn’t believe in Allah SWT as Ar-Rahman, and Allah indicated to that in surah Al-Furqan, verse 60, “And when it is said to them: Prostrate to the Beneficent Allah, they say: And what is the Allah of beneficence? Shall we prostrate to what you bid us? And it adds to their aversion”.
So according to them the polytheists didn’t believe in Allah SWT since they said when it was said to them prostrate to Ar-Rahman, they said and what is Ar-Rahman that we prostrate to what you command us, so they deducted from this verse – according to their claim – that the polytheists didn’t believe in the existence of Allah SWT.
Only if these people who throw these claims left, right and centre, would go back to the people of knowledge and what they said in regards to those verses instead of following their desires in underlining certain misconcepted aspects within the religion, they wouldn’t sway from the unanimity of the people of knowledge and the Qur’anic verses but the reason why they oppose the consensus of the scholars is due to a lack of knowledge in knowing to go back to the people of knowledge when misconceptions arise since these scholars have narrations to the Prophet SAW who was the one who elaborated and clarified the Qur'an clearly and emphasised upon it. Ibn Jareer Al-Tabari says in his tafseer, when interpreting “Ar-Rahman, Ar-Raheem”;
“And it was the claim of some people of foolishness that the Arabs didn’t know “Ar-Rahman” and that it wasn’t in their language and for that the polytheists said to the Prophet SAW, “And what is Ar-Rahman? Shall we prostrate to what you command us?” out of denial to this name (i.e. Ar-Rahman), as though it’s far-fetched to him that the polytheists were denying something that they know the authenticity of or not, and it’s like he didn’t (i.e. the one claiming) read the word of Allah SWT, “The one that we’ve given the book to know him” i.e. Muhammad “like they know their sons”, and they are with that to him, disbelievers, and to his prophecy renegades! And it’s known from that, that they used to push aside the reality of what was firm and authentic to them, and was avowed by them.” [End quote].
And then he brought two poems from the poems said by those that came in the pre-islamic era and called Allah SWT Ar-Rahman. And as you can see Ibn Jareer Al-Tabari called these people fools due to the lack of knowledge that they had towards the Arabic language, the reality of the Arabs that came before Islam and those that opposed Islam and what they all believed in. So, I wonder, what shall we call these people who throw unfounded claims that aren’t ever based on knowledge and proofs and easily tossed, turned and swept away by the slightest wind? Shall we call them fools as Ibn Jareer called those that came before them due to their ignorance to the Arabic language, the history of the Arabs that lived before and when Islam came and what they believed and disbelieved in? Or are they more than just fools since they have said exactly what those “fools” labelled by Ibn Jareer said and extra such as denying that the polytheists didn’t believe in the existence of Allah SWT, let alone his rububiyyah? Considering the fact that those that Ibn Jareer Al-Tabari called fools believed and affirmed the belief that the polytheists had towards the lordship of Allah SWT and not his worship. I leave the answer to you, dear reader.
1.C The consensus in the categorisation of tawheed.
As for the categorisation of tawheed into three categories; Tawheed Ar Rububiyyah, Tawheed Al Uluhiyyah and Tawheed Al-Asma Wa Siffat or into two categories; Tawheed Al-Ma’riffah Wa Ithbat (Knowledge and affirmation) which is tawheed ar rububiyyah and tawheed al-asma wa siffat and tawheed iradah wa dalab (Will and Request) which is tawheed al-uluhiyyah, is the creed of the Muslims of the three generations and the many great scholars that followed after until the era of Shaykh Muhammad Ibn Abdul Wahhab and even further down to our era. And the meaning of tawheed ar rububiyyah is to have firm belief that Allah SWT alone is the creator, the provider, the one that gives life, the one that exterminates life, the one that manages the situations of all his creations and that he has no associates in that and we’ve already elaborated on this. And the meaning behind tawheed al-uluhiyyah is to single out and unify Allah SWT in submission, humiliation, love and all types of worship without associating any partners to him and we’ve likewise elaborated on this as well. And the meaning of tawheed al-asma wa siffat is to firmly believe in the names of Allah SWT and his characteristics that are reported to us through the Qur'an and Sunnah and to affirm it without distortion, negation, asking how or contrasting. Before proceeding to presenting the consensus of the scholars that came before us where they made this categorisation, I’d like for you, dear reader, to understand that this categorisation made by them initiated from inductive analysis, which is something that can’t be denied in itself but only refused when this study made opposes the evidences displayed and that it is seen that either this categorisation has a shortcoming or its exaggerated. Inductive analysis, dear reader, is when a scholar who reached the level of ijtihad (refer to books of usoolul fiqh to fully understand who is classed a mujtahid), exercises knowledge in the Qur'an or hadeeths of the Prophet SAW and sees that a certain matter doesn’t escape being in a certain number i.e. category. Amongst the many things inducted from the Qur'an and Sunnah is the conditions of prayer which the people of fiqh have accepted and we don’t see anyone who refused this inductive analysis but perhaps declined the certain numbers numbered by certain madhabs (schools of thoughts) that a certain person of fiqh might either add to the number of reduce but not refuse the actual categorisation itself. The categorisation of tawheed is also likewise, it’s something derived from the Qur'an through inductive analysis from our pious predecessors (salafs) and it isn’t something innovated by Ibn Taymiyyah as some claim or think due to a shortcoming in their knowledge.
So after understanding that tawheed is categorised either to two or three according to the scholars that preceded us from amongst the salafs and those that came after, let me know bring you their words were they separated between the three and categorised it;
1. Imam Abu Hanifa 80-150 AH, said in his book Al-Fiqh Al-Absad;
“And Allah SWT is called to from up above and not down, because down has nothing to do with his rububiyyah and uluhiyyah”. [End quote].
2. Imam Abu Ja’far At-Tahawi 239-321 AH, said in his famous Aqeedah book;
“We say about the Unity of Allah – with Allah’s help – that Allah is one, without any partners, and there is nothing like Him and nothing is impossible from Him, and there is no god other than He”. [End quote].
So when he said “Allah is one, without any partners” consists of all His three unifications (tawheeds), for He SWT, glory be to Him, is one without any partners in His lordship, and one without any partners in His worship, and one without any partners in His names and attributes.
And when he said, “there is nothing like Him” is pointing towards His names and attributes.
And when he said, “and there is no god other than He” is pointing towards his uluhiyyah (worship), that he, Tahawi, is denying other gods besides Allah SWT that are worshipped to be true gods.
3. Ibn Hibban Al-Busti 270-354 AH says in his book, “Rawdatul Uqula wa nuzhatul fudula”;
“All praise is due to Allah that is alone with the uniqueness of Uluhiyyah, the one mighty with the might of rububiyyah, the maintainer of the souls of the creations with their lifespan, the world with its volatility and its conditions, the bountiful upon them with His recurrent blessings......” [End quote].
And as you can see, dear reader, he mentioned all three types of tawheed.
4. Ibn Jareer Al-Tabari 224-310 AH says in his tafseer when interpreting Surah Muhammad, verse 19 where Allah SWT says, “So know that there is no god but Allah, and, ask protection for your fault and for the believing men and the believing women; and Allah knows the place of your returning and the place of your abiding”, he says in interpretation to this verse;
“Allah SWT is saying to his Prophet – Muhammad – SAW, So know O Muhammad that there’s none worshipped that the uluhiyyah should be for or befits, and it is not permissible for you and the creation to worship except for Allah SWT who is the creator of the creations and the king of all, and his rububiyyah is believed by everything besides Him” [End quote].
So you see that he mentions all three and if you read his tafseer from beginning to end you’d find him mentioning all three types of tawheed in many parts of his work and some of his quotes I’ve already presented with references, والحمد لله الذي بنعمته تتم الصالحات. Other parts within his tafseer where he makes these categorisations is like his interpretation on Surah Hud, verse 96 and Surah Al-Baqarah, verse 163 and many other places.
5. Imam Abu Abdalla Ubaidullah Ibn Muhammad Ibn Batta Al ‘Ukburi, 304-387 AH said in his book called, “Al-Ibanah”;
“And that is because the fundamental of believing in Allah which is obligatory on the creation to believe in – affirming belief in him – is three things;
The first is; that the slave believes in his lordship in order to separate himself from the people of negation who do not affirm (the belief of) a creator.
Secondly; To believe in his oneness in order to separate himself from the people of association (shirk) who affirmed the existence of the creator yet associated his worship to others.
Thirdly; To believe that He (SWT) is characterised with characteristics which He (SWT) has to be characterised with such as knowledge, power, wisdom and all the other characteristics that he characterised himself with in his Book.
Since we know that a lot that attest to the (existence) of Allah SWT and unify him with general words, violate the sanctity of His characteristics so his violating in Allah’s characteristics would make him slash His oneness (i.e. the belief he has in Allah SWT being one). And we also see that Allah SWT addresses His slaves by calling them to believe in all these three and to have faith in it”. [End quote].
So pay great attention to how he said that tawheed being of three is the fundamental of faith and something that all believers must believe in. Also comprehend when he says, “we see that Allah SWT addressed His slaves by calling them to believe in all these three” i.e. the categorisation of tawheed which proves my point even more that the categorisation was initiated from inductive analysis that the three generations and those that came after all agreed to.
6. Ibn Katheer 701-774 AH says in his tafseer when interpreting Surah Al-Ankaboot, verse 61;
“Allah SWT is saying and attesting that there’s no god but Allah SWT because the polytheists that worship with Him SWT associates, acknowledge that He is the one who’s independent in the creation of the heavens and the earths, the sun and the moon, and the harness of the night and the day, and that He is the creator, the provider to his slaves and the one that predestines their lifespan and its differences and the difference in their provision and therefore made differences between them so amongst them is the rich, the poor and He is the most-knowing in what befits all of them and who richness befits and who poverty befits and therefore he mentioned that He is independent in the creation of things, the one single in managing it. So if things are like that why is other than Him worshipped? And why is other than Him relied upon? So just like He is the one in his kingship then he should be the one in His worship. Any many a times He SWT establishes the locality of his Al-Ilahiyyah الإلهية with acknowledging to the unification to his rububiyyah توحيد الربوبية and the polytheists acknowledged that just like they used to say in their talbiyyah (for hajj); To your service, there is no associate, partner with you, except for an associate that is yours and you possess and doesn’t possess you” [End quote].
In another part of his tafseer when interpreting on Surah Al-Mu’minoon, verses 84-89;
“Allah SWT attests to his oneness and his independence from the creation, his management, and his kingship to guide to the fact that he is the god that no god exists besides him and the worship is not befitting other than Him, He is alone and doesn’t have any associates and therefore he said to his messenger Muhammad SAW to say to the polytheists the ones worshipping with him others, the ones that have acknowledged for him rububiyyah ربوبية, and that he has no associates in it, and with that they have associated with him in his Al-Ilahiyyah, "الإلهية" that they worshipped besides him with him, with them acknowledging that the ones that they worshipped do not create anything and do not have possession over anything and that they do not have force over anything in fact they believed that they bring them closer to Allah SWT “We haven’t worshipped them except that they bring us closer to Allah” [End quote].
7. Al-Maqrizi 766-845 AH, the Shaykh of Ibn Hajar, said in his book “Tajrid Tawheed Al-Mufid”;
“And there’s no doubt that tawheed ar rububiyyah was not denied by the polytheists in fact they attested that He SWT alone was their creator, the creator of the heavens, the earth and the maintainer of their interests. And what they denied was tawheed al uluhiyyah and love”.
8. Muhammad Al-Ameer As San’ani 1099-1182, said in his book “Tad-heer Al-I’tiqad ‘An Adran Al-Ilhad”;
“All praise is due to Allah SWT that doesn’t accept tawheed ar rububiyyah from his slaves until they single Him in the unification of his worship, in every way, from taking rivals, and they don’t take rivals besides Him, and they don’t call with Allah a single being, and they don’t rely on other than Allah SWT...........” [End quote].
And these scholars are a few from many, and dear reader, if you may, please add Ibn Abbas, Qatadah and Mujahid to the list since I already brought their words in the previous sub-heading. Also add Al-Qadhi Abu Yusuf, Ibn Abi Zayd Al-Qayrawani, Ibn Mandah, Ibn Taymiyyah, Ibn Qayyim, Mullah Ali Qari, Muhammad Ibn Abdul Wahhab and many more. The reason why I didn’t present their words is because the ones mentioned are sufficient and also due to you, dear reader, being able to understand with these scholars from both the salafs and those that came after that this topic is a matter of consensus and not something that is open for debate or refutation.
ahlussunnah.boards.net/thread/462/salafis-meaning-ilah-god-asharis
1.B Proofs from the Qur’an and sayings of the people of knowledge that the polytheists believed in Allah’s lordship and not his worship.
So after ascertaining the fact that there’s a thin line between rabb and ilah linguistically then the second point that we have to also ascertain and base down with rigid proofs from the Qur'an and the wordings of the people of knowledge as suggested by the sub-heading is to know how many of the types of tawheed did the polytheists believe in or were they in total denial to all of its forms? Allah proves in many verses from the Qur'an the fact that they believed in his lordship and that he was the creator of the heavens and the earth and that he was the provider and sustainer. A couple of many verses in the Qur'an where Allah states there recognition to the following is as follows;
In surah Al-Mu’minoon verse 84-90 Allah SWT says, “Say: Whose is the earth, and whoever is therein, if you know? They will say: Allah's. Say: Will you not then mind? Say: Who is the Lord of the seven heavens and the Lord of the mighty dominion? They will say: (This is) Allah's. Say: Will you not then guard (against evil)? Say: Who is it in whose hand is the kingdom of all things and who gives succour, but against Him Succour is not given, if you do but know? They will say: (This is) Allah's. Say: From whence are you then deceived? Nay! We have brought to them the truth, and most surely they are liars”.
As you can see in these verses Allah SWT clearly states that the polytheists admitted to these things that if they were asked they would answer that the one who owns the earth and everything within, the lord of the seven heavens and the lord of the mighty dominion, the one in whose hand is the kingdom of all things and who gives succour and who against Him succour isn’t given they’ll answer all of that by saying “Allah”.
Ibn Katheer says in his tafseer when interpreting these verses, “Allah SWT attests to his oneness and his independence from the creation, his management, and his kingship to guide to the fact that he is the god and that no god exists besides him and that the worship is not befitting other than Him. He is alone and doesn’t have any associates and therefore he said to his messenger Muhammad SAW to say to the polytheists the ones worshipping with him others, the ones that have acknowledged for him rububiyyah, and that he has no associates in it, and with that they have associated with him in his Al-Ilahiyyah, "الإلهية" that they worshipped besides him, with them acknowledging that the ones that they worshipped do not create anything and do not have possession over anything and that they do not have force over anything in fact they believed that they bring them closer to Allah SWT. “We haven’t worshipped them except that they bring us closer to Allah” [End quote].
So from these verses alone you can clearly see the fact that the polytheists believed in the rububiyyah of Allah SWT but they weren’t willing to give up the gods that they worshipped besides Allah SWT and therefore even though they did worship Him, they made idols that they associated to Him in His worship and that’s what made them disbelievers.
Allah also says in Surah Zumar, verse 38, “And should you ask them, who created the heavens and the earth? They would most certainly say: Allah. Say: Have you then considered that what you call upon besides Allah, would they, if Allah desire to afflict me with harm, be the removers of His harm, or (would they), if Allah desire to show me mercy, be the withholders of His mercy? Say: Allah is sufficient for me; on Him do the reliant rely”.
In his tafseer when interpreting this verse Ibn Jareer Al-Tabari says;
“Allah SWT says to his Prophet – Muhammad SAW: And if you ask O Muhammad those polytheists that equal with Allah SWT idols; Who created the heavens and the earths? They’ll say; The one that created it is Allah, so if they say that then say; Do you see – O people – this that you worship besides Allah SWT from idols and gods “If Allah SWT desires to afflict me with harm” He is saying; with harm in my life, are they (i.e. these gods) the ones that will uplift from me what I was afflicted with by my lord of harm? “Or if he desires mercy for me” He is saying; if he desires mercy for me by bringing down onto me broadness in my life, and a lot of wealth, and prosperity and health in my body, are these gods going to withhold from me what Allah desires from that mercy? And he left the answer due to the listener being enriched by knowing it, and guided to it by the apparent of the words. And the meaning is: And they’ll say, “No”. Then say; Allah is sufficient for me from everything else besides him, Him Alone I worship, and to Him I fear in all my matters without other than Him, for He is the sufficient, and in His hand is harm and benefit, and not to the idols that don’t either benefit nor harm. “Upon Him do the reliant rely”. He is saying; Upon Him the one that relies surely relies on, and in Him he should have confidence and not other than him” [End quote].
So in these verses likewise you could see that Allah SWT is affirming the knowledge that the polytheists had towards the rububiyyah of Allah SWT and that he creates, harms, benefits and so forth from his traits of lordship.
In Suratul Baqarah, verse 22, Allah SWT says, “Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know”.
Ibn Jareer Al-Tabari says in his tafseer in the interpretation of that ayah;
“So he prohibited them (i.e. the polytheists) to associate anything to Him, and to worship anything besides Him, or to take with him rivals and equals in the obedience, so He said; Just like I don’t have any associate in creating you, and in your provision that I provide for you, and the kingship that I have over you, and the blessings that I have bestowed upon you, likewise unify me in the obedience, and be sincere to me in the worship, and don’t ascribe to me associates and rivals from my creation, for verily you know that all of the blessings upon you is from me” [End quote].
He then brought a narration of Ibn Abbas where he said;
“On the authority of Ibn Abbas who said; it was revealed on both groups from the disbelievers and hypocrites. And he means by His word, “And do not associate rivals to Allah while you know”, i.e. do not associate to Allah other than Him from the rivals that do not harm nor benefit and you know that you do not have another lord that provides for you other than Him, and you’ve very acknowledged that what the Messenger SAW is calling you to of the unification of Allah is the truth and there’s no doubt in it.
And Qatadah said in regards to His word, “And you know”, you know that Allah SWT created you and created the heavens and the earth and then after that do you take besides Him rivals” [End quote].
Here you have verses from the Qur'an where Allah SWT clearly states that the polytheists believed in him being rabb رب without coming up with the necessary requirements of uluhiyyah which is that they should worship Allah SWT alone without associating partners to him and what the three generations from the companions to their students and so on within the three generations interpreted these verses to mean. So far you have Ibn Abbas, Mujahid, Qatadah and Ibn Jareer Al-Tabari and amongst the later scholars that came after the three generations, Ibn Katheer.
Let me conclude with two last verses from the many other verses that I can produce to prove this point with great details and the sayings of the people of knowledge, but I’m sure that the intellectual and truth-seeking believer would see these few verses from many to be sufficient to prove the point.
In surah Al-‘Ankaboot, verse 65, Allah SWT says, “So when they ride in the ships they call upon Allah, being sincerely obedient to Him, but when He brings them safe to the land, lo! they associate others (with Him)”.
Ibn Jareer Al-Tabari says in his tafseer in interpretation to this verse; “He says – exalted is his remembrance – if those polytheists ride a ship in the sea, and they fear drowning and destruction, “They call upon Allah SWT with sincerity”, He is saying; they make sincere to Allah during the hardship that befell them the unification (i.e. tawheed) and they single for Him the obedience, and they bow to him in worship, and they don’t seek the help of their gods and peers (that they set besides Allah), but they seek the help of Allah SWT who created them, “and when He brings them safe to the land” He is saying, when He saved and handed them over from what they were in, and they came to land, they then started taking besides Allah SWT associates in His worship, and they start calling to their gods and idols with Him as lords.
We were told by Bishr who said; we were told by Yazid, who said; we were told by Saeed, who said; we were told by Qatadah who said about the saying of Allah “And when he saved them to the land, lo! They associate others to him”, the creation in all attest to Allah that he is there lord, their rabb رب, and then they associate partners to him after that” [End quote].
In Surah Younus, verses 31-32, Allah SWT says, “Say: Who gives you sustenance from the heaven and the earth? Or Who controls the hearing and the sight? And Who brings forth the living from the dead, and brings forth the dead from the living? And Who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)? This then is Allah, your true Lord; and what is there after the truth but error; how are you then turned back?”
Ibn Katheer says in his tafseer in interpretation to this verse;
“Then they will say: Allah” i.e.; and they know that and acknowledge it. “Then say; Will you not then guard (against evil)? i.e.; do you not fear him to worship other than Him with Him with your opinions and ignorance. And his saying “This then is Allah, your true Lord” the verse, i.e.; so this that you have admitted to that he’s the doer of all this is your lord رب and true God إلهكم الحق that deserves to be singled out in worship, “and what is there after the truth but error” i.e.; then everything worshipped beside Him is false there’s no deity except for Him, one with no associates. “How are you then turned back” i.e.; how do you turn back from His worship to the worship to those besides him and you know that he is the lord الرب that created everything and the regulator of all things” [End quote].
So as you can see the people of knowledge deduced from verses already clear in the matter that the people of shirk believed in the fact that Allah SWT was their lord and even worshipped him but through intermediates that they believed brought them closer to Allah SWT and they refused to single Allah SWT out in worship but gave the worship that only Allah SWT deserves to others. This verse that I last mentioned as well is also a proof that there’s a difference between rabb رب and Ilah إله due to the correlation and inseparability that they are connected and bonded together with, i.e. Allah SWT demands for his worship after affirming the acknowledgement that the polytheists have towards his lordship and that these gods that they take besides Allah SWT lack these traits of lordship and therefore Allah SWT falsifies their worship, as I’ve already mentioned in the section that preceded.
So like I said these verses within the Qur'an clearly indicate the fact that the polytheists attested to the fact of Allah SWT being their rabb i.e. lord رب and as mentioned in the sub-heading that preceded this one that there’s a difference between rabb and ilah both linguistically and that the legislation aids that difference as proven by the verses I presented in that sub-heading and the verses I presented here strengthens the matter even more. Before I proceed on to the next sub-heading where I’ll prove the consensus in the categorisation of tawheed from both the scholars from the three generations and those that came after to prove that this categorisation isn’t something innovated by Ibn Taymiyyah or Muhammad Ibn Abdul Wahhab, I want to first answer some misconceptions that were brought by certain people concerning this sub-heading. One of these claims was that the people of shirk didn’t believe in the existence in Allah SWT let alone believe in his rububiyyah. This claim is shrugged aside by what I’ve already transmitted to you, dear reader, from the words of Ibn Abbas, Mujahid, Qatadah, Ibn Jareer Al-Tabari and Ibn Katheer. The other claim that was made was that the if these polytheists did believe in the lordship of Allah SWT then them disbelieving in resurrection refuses that and it is shown in many places in the Qur'an that the polytheists refused resurrection and Allah SWT debated with them on that matter by pointing to Him initiating the creation of man and if that is the case then it’d be easy for him to bring back something that he was able to create in the first place. So the answer to this claim would be from two angles;
1. The people of knowledge after seeing the verses from the Qur'an affirming the belief and acknowledgment of the polytheists towards Allah SWT’s lordship ربوبية never said that their belief of the lordship of Allah SWT was complete and perfect but they tagged these polytheists believers in the lordship of Allah SWT since it was made firm in the Qur'an that they acknowledged him as the creator, provider and the one that manages the affairs of the creation. And this is the characteristics of lordship and its specialties and it was believed and acknowledged by the polytheists.
2. The belief of Allah’s (SWT) lordship isn’t something general within the polytheists since amongst them were ones that even associated in the lordship, ربوبية of Allah SWT, and amongst them were ones that believed in some of the traits of Allah’s lordship without some, and amongst them were ones that believed in – in addition to believing in Allah SWT’s existence as the creator and the provider – the appointed day, the resurrection of the dead and the judgement, like Zuhayr Ibn Salmah said in his mu’allaqah i.e. poem;
“It will be delayed, then placed in a book then stored for a day of judgement, or put forth then avenged”.
And amongst them are ones that added the belief to Allah SWT being the one that predestines such as ‘Antara Ibn Shadad who said in his mu’allaqah also;
“O ‘Ablah where from death is there an escape, if it was my Lord in the heaven that predestined it”.
In surah Hud, verse 5, Allah SWT says, “Now surely they fold up their breasts that they may conceal (their enmity) from Him; now surely, when they use their garments as a covering, He knows what they conceal and what they make public; surely He knows what is in the breasts”.
In interpretation to that verse Ibn Katheer says in his tafseer;
“And how beautiful it is what Zuhayr Ibn Abi Salmah has said;
“It will be delayed, then placed in a book then stored for a day of judgement, or put forth then avenged”.
Verily, this poet from the pre-islamic era has acknowledged to the existence of the creator and His knowledge to the little fractions, and the appointed day and rewards, and the writing of the actions in the books for the day of judgement” [End quote].
Another claim that was made within this sub-heading that needs to be answered even though it’s futile and weaker than the house of a spider, it needs to be answered lest it enters the heart of the common people is that they said that the polytheists didn’t believe in Allah SWT as Ar-Rahman, and Allah indicated to that in surah Al-Furqan, verse 60, “And when it is said to them: Prostrate to the Beneficent Allah, they say: And what is the Allah of beneficence? Shall we prostrate to what you bid us? And it adds to their aversion”.
So according to them the polytheists didn’t believe in Allah SWT since they said when it was said to them prostrate to Ar-Rahman, they said and what is Ar-Rahman that we prostrate to what you command us, so they deducted from this verse – according to their claim – that the polytheists didn’t believe in the existence of Allah SWT.
Only if these people who throw these claims left, right and centre, would go back to the people of knowledge and what they said in regards to those verses instead of following their desires in underlining certain misconcepted aspects within the religion, they wouldn’t sway from the unanimity of the people of knowledge and the Qur’anic verses but the reason why they oppose the consensus of the scholars is due to a lack of knowledge in knowing to go back to the people of knowledge when misconceptions arise since these scholars have narrations to the Prophet SAW who was the one who elaborated and clarified the Qur'an clearly and emphasised upon it. Ibn Jareer Al-Tabari says in his tafseer, when interpreting “Ar-Rahman, Ar-Raheem”;
“And it was the claim of some people of foolishness that the Arabs didn’t know “Ar-Rahman” and that it wasn’t in their language and for that the polytheists said to the Prophet SAW, “And what is Ar-Rahman? Shall we prostrate to what you command us?” out of denial to this name (i.e. Ar-Rahman), as though it’s far-fetched to him that the polytheists were denying something that they know the authenticity of or not, and it’s like he didn’t (i.e. the one claiming) read the word of Allah SWT, “The one that we’ve given the book to know him” i.e. Muhammad “like they know their sons”, and they are with that to him, disbelievers, and to his prophecy renegades! And it’s known from that, that they used to push aside the reality of what was firm and authentic to them, and was avowed by them.” [End quote].
And then he brought two poems from the poems said by those that came in the pre-islamic era and called Allah SWT Ar-Rahman. And as you can see Ibn Jareer Al-Tabari called these people fools due to the lack of knowledge that they had towards the Arabic language, the reality of the Arabs that came before Islam and those that opposed Islam and what they all believed in. So, I wonder, what shall we call these people who throw unfounded claims that aren’t ever based on knowledge and proofs and easily tossed, turned and swept away by the slightest wind? Shall we call them fools as Ibn Jareer called those that came before them due to their ignorance to the Arabic language, the history of the Arabs that lived before and when Islam came and what they believed and disbelieved in? Or are they more than just fools since they have said exactly what those “fools” labelled by Ibn Jareer said and extra such as denying that the polytheists didn’t believe in the existence of Allah SWT, let alone his rububiyyah? Considering the fact that those that Ibn Jareer Al-Tabari called fools believed and affirmed the belief that the polytheists had towards the lordship of Allah SWT and not his worship. I leave the answer to you, dear reader.
1.C The consensus in the categorisation of tawheed.
As for the categorisation of tawheed into three categories; Tawheed Ar Rububiyyah, Tawheed Al Uluhiyyah and Tawheed Al-Asma Wa Siffat or into two categories; Tawheed Al-Ma’riffah Wa Ithbat (Knowledge and affirmation) which is tawheed ar rububiyyah and tawheed al-asma wa siffat and tawheed iradah wa dalab (Will and Request) which is tawheed al-uluhiyyah, is the creed of the Muslims of the three generations and the many great scholars that followed after until the era of Shaykh Muhammad Ibn Abdul Wahhab and even further down to our era. And the meaning of tawheed ar rububiyyah is to have firm belief that Allah SWT alone is the creator, the provider, the one that gives life, the one that exterminates life, the one that manages the situations of all his creations and that he has no associates in that and we’ve already elaborated on this. And the meaning behind tawheed al-uluhiyyah is to single out and unify Allah SWT in submission, humiliation, love and all types of worship without associating any partners to him and we’ve likewise elaborated on this as well. And the meaning of tawheed al-asma wa siffat is to firmly believe in the names of Allah SWT and his characteristics that are reported to us through the Qur'an and Sunnah and to affirm it without distortion, negation, asking how or contrasting. Before proceeding to presenting the consensus of the scholars that came before us where they made this categorisation, I’d like for you, dear reader, to understand that this categorisation made by them initiated from inductive analysis, which is something that can’t be denied in itself but only refused when this study made opposes the evidences displayed and that it is seen that either this categorisation has a shortcoming or its exaggerated. Inductive analysis, dear reader, is when a scholar who reached the level of ijtihad (refer to books of usoolul fiqh to fully understand who is classed a mujtahid), exercises knowledge in the Qur'an or hadeeths of the Prophet SAW and sees that a certain matter doesn’t escape being in a certain number i.e. category. Amongst the many things inducted from the Qur'an and Sunnah is the conditions of prayer which the people of fiqh have accepted and we don’t see anyone who refused this inductive analysis but perhaps declined the certain numbers numbered by certain madhabs (schools of thoughts) that a certain person of fiqh might either add to the number of reduce but not refuse the actual categorisation itself. The categorisation of tawheed is also likewise, it’s something derived from the Qur'an through inductive analysis from our pious predecessors (salafs) and it isn’t something innovated by Ibn Taymiyyah as some claim or think due to a shortcoming in their knowledge.
So after understanding that tawheed is categorised either to two or three according to the scholars that preceded us from amongst the salafs and those that came after, let me know bring you their words were they separated between the three and categorised it;
1. Imam Abu Hanifa 80-150 AH, said in his book Al-Fiqh Al-Absad;
“And Allah SWT is called to from up above and not down, because down has nothing to do with his rububiyyah and uluhiyyah”. [End quote].
2. Imam Abu Ja’far At-Tahawi 239-321 AH, said in his famous Aqeedah book;
“We say about the Unity of Allah – with Allah’s help – that Allah is one, without any partners, and there is nothing like Him and nothing is impossible from Him, and there is no god other than He”. [End quote].
So when he said “Allah is one, without any partners” consists of all His three unifications (tawheeds), for He SWT, glory be to Him, is one without any partners in His lordship, and one without any partners in His worship, and one without any partners in His names and attributes.
And when he said, “there is nothing like Him” is pointing towards His names and attributes.
And when he said, “and there is no god other than He” is pointing towards his uluhiyyah (worship), that he, Tahawi, is denying other gods besides Allah SWT that are worshipped to be true gods.
3. Ibn Hibban Al-Busti 270-354 AH says in his book, “Rawdatul Uqula wa nuzhatul fudula”;
“All praise is due to Allah that is alone with the uniqueness of Uluhiyyah, the one mighty with the might of rububiyyah, the maintainer of the souls of the creations with their lifespan, the world with its volatility and its conditions, the bountiful upon them with His recurrent blessings......” [End quote].
And as you can see, dear reader, he mentioned all three types of tawheed.
4. Ibn Jareer Al-Tabari 224-310 AH says in his tafseer when interpreting Surah Muhammad, verse 19 where Allah SWT says, “So know that there is no god but Allah, and, ask protection for your fault and for the believing men and the believing women; and Allah knows the place of your returning and the place of your abiding”, he says in interpretation to this verse;
“Allah SWT is saying to his Prophet – Muhammad – SAW, So know O Muhammad that there’s none worshipped that the uluhiyyah should be for or befits, and it is not permissible for you and the creation to worship except for Allah SWT who is the creator of the creations and the king of all, and his rububiyyah is believed by everything besides Him” [End quote].
So you see that he mentions all three and if you read his tafseer from beginning to end you’d find him mentioning all three types of tawheed in many parts of his work and some of his quotes I’ve already presented with references, والحمد لله الذي بنعمته تتم الصالحات. Other parts within his tafseer where he makes these categorisations is like his interpretation on Surah Hud, verse 96 and Surah Al-Baqarah, verse 163 and many other places.
5. Imam Abu Abdalla Ubaidullah Ibn Muhammad Ibn Batta Al ‘Ukburi, 304-387 AH said in his book called, “Al-Ibanah”;
“And that is because the fundamental of believing in Allah which is obligatory on the creation to believe in – affirming belief in him – is three things;
The first is; that the slave believes in his lordship in order to separate himself from the people of negation who do not affirm (the belief of) a creator.
Secondly; To believe in his oneness in order to separate himself from the people of association (shirk) who affirmed the existence of the creator yet associated his worship to others.
Thirdly; To believe that He (SWT) is characterised with characteristics which He (SWT) has to be characterised with such as knowledge, power, wisdom and all the other characteristics that he characterised himself with in his Book.
Since we know that a lot that attest to the (existence) of Allah SWT and unify him with general words, violate the sanctity of His characteristics so his violating in Allah’s characteristics would make him slash His oneness (i.e. the belief he has in Allah SWT being one). And we also see that Allah SWT addresses His slaves by calling them to believe in all these three and to have faith in it”. [End quote].
So pay great attention to how he said that tawheed being of three is the fundamental of faith and something that all believers must believe in. Also comprehend when he says, “we see that Allah SWT addressed His slaves by calling them to believe in all these three” i.e. the categorisation of tawheed which proves my point even more that the categorisation was initiated from inductive analysis that the three generations and those that came after all agreed to.
6. Ibn Katheer 701-774 AH says in his tafseer when interpreting Surah Al-Ankaboot, verse 61;
“Allah SWT is saying and attesting that there’s no god but Allah SWT because the polytheists that worship with Him SWT associates, acknowledge that He is the one who’s independent in the creation of the heavens and the earths, the sun and the moon, and the harness of the night and the day, and that He is the creator, the provider to his slaves and the one that predestines their lifespan and its differences and the difference in their provision and therefore made differences between them so amongst them is the rich, the poor and He is the most-knowing in what befits all of them and who richness befits and who poverty befits and therefore he mentioned that He is independent in the creation of things, the one single in managing it. So if things are like that why is other than Him worshipped? And why is other than Him relied upon? So just like He is the one in his kingship then he should be the one in His worship. Any many a times He SWT establishes the locality of his Al-Ilahiyyah الإلهية with acknowledging to the unification to his rububiyyah توحيد الربوبية and the polytheists acknowledged that just like they used to say in their talbiyyah (for hajj); To your service, there is no associate, partner with you, except for an associate that is yours and you possess and doesn’t possess you” [End quote].
In another part of his tafseer when interpreting on Surah Al-Mu’minoon, verses 84-89;
“Allah SWT attests to his oneness and his independence from the creation, his management, and his kingship to guide to the fact that he is the god that no god exists besides him and the worship is not befitting other than Him, He is alone and doesn’t have any associates and therefore he said to his messenger Muhammad SAW to say to the polytheists the ones worshipping with him others, the ones that have acknowledged for him rububiyyah ربوبية, and that he has no associates in it, and with that they have associated with him in his Al-Ilahiyyah, "الإلهية" that they worshipped besides him with him, with them acknowledging that the ones that they worshipped do not create anything and do not have possession over anything and that they do not have force over anything in fact they believed that they bring them closer to Allah SWT “We haven’t worshipped them except that they bring us closer to Allah” [End quote].
7. Al-Maqrizi 766-845 AH, the Shaykh of Ibn Hajar, said in his book “Tajrid Tawheed Al-Mufid”;
“And there’s no doubt that tawheed ar rububiyyah was not denied by the polytheists in fact they attested that He SWT alone was their creator, the creator of the heavens, the earth and the maintainer of their interests. And what they denied was tawheed al uluhiyyah and love”.
8. Muhammad Al-Ameer As San’ani 1099-1182, said in his book “Tad-heer Al-I’tiqad ‘An Adran Al-Ilhad”;
“All praise is due to Allah SWT that doesn’t accept tawheed ar rububiyyah from his slaves until they single Him in the unification of his worship, in every way, from taking rivals, and they don’t take rivals besides Him, and they don’t call with Allah a single being, and they don’t rely on other than Allah SWT...........” [End quote].
And these scholars are a few from many, and dear reader, if you may, please add Ibn Abbas, Qatadah and Mujahid to the list since I already brought their words in the previous sub-heading. Also add Al-Qadhi Abu Yusuf, Ibn Abi Zayd Al-Qayrawani, Ibn Mandah, Ibn Taymiyyah, Ibn Qayyim, Mullah Ali Qari, Muhammad Ibn Abdul Wahhab and many more. The reason why I didn’t present their words is because the ones mentioned are sufficient and also due to you, dear reader, being able to understand with these scholars from both the salafs and those that came after that this topic is a matter of consensus and not something that is open for debate or refutation.
