Los pasos del sistema

Ibn Taymiyyah stated: “Alhamdulillah. When it comes to the hadith of RasulAllah (saw) “Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian” The truth to the matter that Allah has created humans upon this fitrah. This fitrah is the fitrah of Islam. The fitrah which had been created on individuals on the day they had said “Am I not your Lord (who cherishes and sustains you)?" They said: "Yeah! We do testify!"” (Al-Araf 7/172) This means breaking loose from baatil convictions and accepting the sahih aqidah, because the essence of Islam is to submit to only Allah not any other. In reality this is the meaning of la ilaha illa Allah. RasulAllah (saw) had given an example for this; he said: “Just like an animal giving birth to a healthy one. Do you see any defect in it.” This means the heart being flawless from defects is the well-being of the body. Defects are ugly. In Sahih Muslim in a qudsy hadith narrated from Iyad b Himar RasulAllah (saw) stated that Allah (jj) informed him (saw) that “I have created My servants as one having a natural inclination (hanif) to the worship of Allah but it is Satan who turns them away from the right religion and he makes unlawful what has been declared lawful for them and he commands them to ascribe partnership with Me, although he has no justification for that.” For this reason Ahmad b. Hanbal (ra) according to one of his views carried the following thought: When one of the kafir parents of a child has died the child will be given the hukm Muslim because the reasons which will change the nature of his fitrah will have ceased. Again according to a riwayah by him and Ibn Mubarak he stated: “The child will be born with the fitrah of unhappiness and happiness (i.e his fate) he had been created upon.” This statement will not negate the first one. Without doubt the child will be born sound. Allah will know that it will do kufr. Therefore in ummu’l kitab he will have to transform into what had been for him. Just like the animal is born sound. Whereas Allah knows it will be defected… Essentially being born upon fitrah does not necessitate they believe in Islam in actual fact. Allah has taken us out of our mothers’ abdomens not having knowledge of anything. However here Islam means being created with the fitrah of having sound hearts, being accepting and having the will power. It is as such if there is no effect of a deviator upon him he will remain Muslim. See here as long as there is no barrier to prevent it this ‘ilm and power of practice which necessitates Islam is the fitrah Allah had created humans with. (Fatawa, 4/245)

As seen in the expressions of Shaikh ul Islam Ibn Taymiyyah (ra) ahd is the fitrah Allah (swt) had created humans upon. Without doubt Allah has created all humans upon a fitrah sound of baatil convictions and accepting of haq convictions. If this fitrah is not disturbed most certainly the owner will be Muslim. Shaikh also widely discusses the same issue in his book "Dar‘u Ta‘arud al ‘Aql wa al Naql".

As understood from this, the mushrik has annulled the promise and agreement which had been taken from him. After the quotations regarding the ayah of misak, after the evidence which is muhkam and absolute would there be any need for any other evidence?

After this evidence is there need for another?

After these explanations is there need for any other?

Without doubt the scholars mentioned above have made ittifak regarding the fact that this ayah is mustakil (self-contained) evidence concerning shirk. For instance Qurtubi states there is no excuse for a muqallid (imitator) regarding tawhid. And Tabari states the carelessness and blind imitation of the mushrik invalidates misak as evidence. Baghawi and Shawkani also state this. Ibn Kathir had considered this attestation mustakil evidence against them in means of shirk. Ibn Qayyim stated: Without doubt by acknowledging rububiyyah hujjah is established. This is the evidence against them from Mawla by the tongue of the Rasul. With this He makes ihtijaj (to reach a conclusion from the nass) and with it He invites them to acknowledge uluhiyyah.

Imam Jawziyya adds on to this and states this is the method of the Qur’an. He states their excuse of carelessness; ignorance and imitation of their ancestors are annulled with un-rejectable open evidence. Likewise without doubt the ‘aql they learned tawhid with is evidence invalidating shirk which also leaves no need for an envoy. In reality while in this state the reason they deserve punishment materializes. Only, due to the perfect mercy of Allah which comprises everything this punishment has been bound to the arrival of the nabawi hujjah. This ayah lifts all excuses which mankind can embrace regarding

ibadaah to any other than Allah. Surely Allah created the universe so that all would worship Him without shirk. Mankind will be dispatched to akhirah due to this truth which books had been revealed and envoys had been sent. Likewise Allah had prepared jannah or jahannam for those who show faithfulness or no faith to this promise. Before concluding this issue it would be best to clarify a doubt regarding this matter. It is regarding the attestation. This attestation concerns rububiyyah not uluhiyyah. Consequently this is hujjah is not about the shirk in deity (ilah) it is about the shirk in lordship (rabb). Whereas

according to most of the scholars from the salaf and the khalaf including Ibn Taymiyyah, Ibn Qayyim, and Ibn Kathir, this attestation is metaphorical. This is just to refute that claim by proving Allah had created mankind upon fitrah, because fitrah is Islam. Thus this had been quoted from Ibn Taymiyyah just like when Ibn Qayyim mentions the ayah of misak he quoted from Ibn Abdilbarr (Ahkamu ahl’ dhimma)

Ibn Qayyim (ra), did not regard fitrah as mere knowledge of right and wrong at birth but as an active, inborn love and acknowledgement of Allah (swt) which reaffirms His Lordship. He also explained that ‘And Allah brought you forth from the wombs of your mothers, knowing nothing…’ (an-Nahl 16:78) does

not refer to innate knowledge of Allah (awj) or Islam, but rather to knowledge of the particulars of religion in general which is why the latter type of knowledge is absent at birth. Moreover, fitrah is not merely the capacity or readiness to receive Islam, in which such a condition can be unfulfilled when parents choose Judaism or Christianity as the child’s religion; fitrah is truly an inborn predisposition to acknowledge Allah (awj), tawhid and deen al-Islam. (Fathul Bari, 198)

Essentially the mufassir had made ijma that fitrah meant Islam. Likewise the open sahih hadith expresses this. The following hadith of RasulAllah (saw) carries this meaning: “His mother-father (parent) will make him Jewish, Christian or Mazdean (Zoroastrian).” In this hadith he does not mention they will make him Muslim. Likewise the hadith mentioned in Sahih Muslim (upon this nation) is also an absolute evidence for this. There are also other hadith concerning this. Furthermore the explanation Abu Hurayrah makes of surah Rum ayah 30 also carries the same meaning. Apparently Abu Hurayrah (ra), cited this verse after the hadith which means that, in his view, the fitrah of the hadith is the same fitrah in the ayah. The ayah refers to the fitrah as good because the right religion is being described as Allah’s fitrah. Thus according to Abu Hurayrah (ra), "fitrah is associated with the deen of Islam." (Qurtubi, Tafsir)

The Laws or the shariahs, which the prophets were sent with, are guiding lights to the essential faith in Allah (swt) which is created in every human being. Furthermore, since this faith comes from Allah (awj), it naturally follows that only laws capable of guiding man back to it must also come from Allah (awj), hence Islam is also called deen al-fitrah, the religion of human nature. That is to say, "fitrah is Islam; Islam is deen al-fitrah": the religion of human nature, because its laws and its teachings are in full harmony with the normal and the natural inclination of the human fitrah to believe in and submit to the Creator.

There is no difference between the fitrah of individual men: all men are endowed with the same or an ‘equal’ fitrah. The believer is in harmony with his fitrah because his instincts are directed in service of Allah (awj), but the unbeliever is alienated from his fitrah because his instincts are in the service of everything else besides Allah (swt). The reason for man’s destruction of himself and his environment is that he has become alienated. Nevertheless, he can overcome this estrangement his will and intellect with the Divine will and knowledge. It is man’s recourse to Islam which will enable him to effect such a reconciliation. Fundamentally there is no need for much discussion regarding this issue.

Secondly there is also the belief by the words of many scholars among the salaf and khalaf that, this attestation took place in reality.

b- The Tawhid of Rububiyyah necessitates the Tawhid in Uluhiyyah this is another hujjah

Those who have discovered the pleasure of the Qur’an will know very well that the tawhid of

rububiyyah necessitates the tawhid of uluhiyyah. It will also very well be known that the Qur’an invites the mushrik to the tawhid of uluhiyyah, with establishing evidence which concern rububiyyah.

“Verily this Qur'an doth guide to that which is most right (or stable)” (Al-Isra 19/9)

The Qur’an presents many ayah against the kuffar as they confess the rububiyyah of Allah, that tawhid in ibadaah also must be established. In this sense they are referred to, in a questioning style just like their dictation in the invitation to the tawhid of rububiyyah. Meaning when they acknowledge His rububiyyah as a result the Qur’an puts forward the fact with evidence that He also has the right of ibadaah to. By this although they confess that Allah is the only Rabb they are condemned for associating partners to him. The reason for this is because even if they confess that Allah is the only Rabb at the same time they must confess He is the only one who has the right (mustahak) of being worshiped. An example for this is the following ayah:

“Say: "Who is it that sustains you (in life) from the sky and from the earth? or who is it that has power over hearing and sight? And who is it that brings out the living from the dead and the dead from the living? and who is it that rules and regulates all affairs?" They will soon say, "Allah".” Once they acknowledge that Allah is Rabb they have then been condemned for associating others as partners to Allah: “Say, "will ye not then show piety (to Him)?" (Yunus 10/31)

The following ayah is also like this: "To whom belong the earth and all beings therein? (say) if ye know!" They will say, "To Allah!" When they confess they are condemned for their shirk: "Yet will ye not receive admonition?" (Al-Mumenoon 23/84-85)

And after it is continued:

“Say: "Who is the Lord of the seven heavens, and the Lord of the Throne (of Glory) Supreme?" They will say, "(They belong) to Allah." And again after they confess their shirk is thrown in their face and they are condemned: “Say: "Will ye not then be filled with awe?" (Al-Mumenoon 23/86-87)

And then it continues

“Say: "Who is it in whose hands is the governance of all things,- who protects (all), but is not protected (of any)? (say) if ye know." They will say, "(It belongs) to Allah." And again once they confess they are condemned with the following expression because of their shirk: “Say: "Then how are ye deluded?" (Al- Mumenoon 23/88-89)

The same continues in the following ayah:

“Say: "Who is the Lord and Sustainer of the heavens and the earth?" Say: "(It is) Allah." Say: "Do ye then take (for worship) protectors other than Him, such as have no power either for good or for harm to themselves?" Say: "Are the blind equal with those who see? Or the depths of darkness equal with light?" Or do they assign to Allah partners who have created (anything) as He has created, so that the creation seemed to them similar? Say: "Allah is the Creator of all things: He is the One, the Supreme and

“If indeed thou ask them who has created the heavens and the earth and subjected the sun and the moon (to his Law), they will certainly reply, "Allah". How are they then deluded away (from the truth)?” (Al-Ankaboot 29/61)

And again in the following ayah:

“And if indeed thou ask them who it is that sends down rain from the sky, and gives life therewith to the earth after its death, they will certainly reply, "Allah!" Say, "Praise be to Allah!" But most of them understand not.” (Al-Ankaboot 29/63)

“If thou ask them, who it is that created the heavens and the earth. They will certainly say, "Allah". Say: "Praise be to Allah!" But most of them understand not.” (Luqman 31/25)

“Say: Praise be to Allah, and Peace on his servants whom He has chosen (for his Message). (Who) is better? Allah or the false gods they associate (with Him)? Or, Who has created the heavens and the earth, and Who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty of delight: it is not in your power to cause the growth of the trees in them.” Surely they only had one answer with no other alternative. And that answer was obviously the one who created the heavens and the earth is better than those which have no life. Once their confession is declared they are once again condemned: “(Can there be another) god besides Allah? Nay, they are a people who swerve from justice.” (An-Naml 27/59-60)

…There are many ayah in the Qur’an which exemplifies this. Certainly all the questions regarding the tawhid of rububiyyah have been repeated many times with the aim that when they acknowledge this, they will deserve to be condemned. In spite of this acknowledgement there will be no denial. Because the one which acknowledges rububiyyah inevitably needs to acknowledge the tawhid of uluhiyyah. Like in the following ayah:

“Is there a doubt about Allah” (Ibrahim 14/10)

“Say: "Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)?” (Al-Anaam 6/164)

Regarding the following ayah Tabari states: “Say: "Do ye see what it is ye invoke besides Allah? Show me what it is they have created on earth, or have they a share in the heavens bring me a book (revealed) before this, or any remnant of knowledge (ye may have), if ye are telling the truth!” (Al-Ahqaf 46/4) Allah taa’la states: O Muhammad (saw) to those from among your tribe who commit shirk say: “O my tribe do you see the idols you worship other than Allah? What have they created on earth? Whereas my Rabb has created the entire earth. Can you show me? You must be calling upon them as your Rabb and Diety for those which they have created. Yes what have they created on earth? So in this state it will be evidence for you to worship them. Surely the evidence for worshipping my lord and allotting uluhiyyah

to Him is because He has created the entire earth and had created them from nothingness. When it comes to the following ayah “or have they a share in the heavens” (Al Ahkaf 46/4) Allah states: O ye mankind do those which you worship have a share in the seven heavens? In this manner so it would be evidence for your worship to them. Surely the evidence of my worship to my Rabb is because He has no partners in creating. Likewise He is the sole creator. Let’s also take a look at the following ayah: “…bring me a book before this or any remnant of knowledge…” (Al ahkaf 46/4) Meaning something before the Qur’an had been revealed to me from Allah; a book which includes the deities and idols you worship had created something on earth or that they hold partnership with Allah in the sky, so that this would be evidence for your worship to them. Because if such thing is true this will be evidence for their

partnership in the blessing you are in. In addition you will need to show gratitude and it will be haq for you to serve because only a deity has the strength to create. (Tafsir)

Ibni Kathir stated: “The meaning that is reiterated here is that Allah is the Creator, the Sustainer, the Owner and Provider of this life, all that is in and on it. Hence, He alone deserves to be worshipped, and no one and nothing is to be associated with Him.” (Tafsir) in the commentary of the following two ayah: “O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness; Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth).”

Regarding this matter Baghawi states: “Worship Him” make tawhid of Him. Ibn Abbas had stated everything in the Qur’an regarding ibadaah carries the meaning of tawhid. “Then set not up rivals unto Allah” meaning do not worship them like you worship Allah” “when ye know” He is one and the creator of all.

Ibn Taymiyyah states: The tawhid of uluhiyyah is the alamati fariqa between the Muwahhid and the mushrik. In fact the before and after (dunya and akhirah) the rewards and punishment are given according to this. Whoever does not come to the presence with the tawhid of uluhiyyah he will be among the mushrik who will eternally remain in jahannam. Surely Allah will not forgive shirk made against Him. Only those others! He will forgive whoever He pleases. When it comes to the tawhid of rububiyyah the mushrik already acknowledge this. But they do ibadaah to others than Allah and they loved them as they loved Allah. In this situation this tawhid of rububiyyah had been evidence against this belief of theirs. If that is the way it is; Allah is the Rabb and Malik of all. There is no other creator and no other Razzaq (provider of provision) so why do they worship (ibadaah) any other besides Allah? Moreover these idols do not have anything created for them nor have they given them provision. Like this, it does not hold the possibility of giving or preventing. On the contrary they are just servants like them. They do not have the strength of being able to damage or be beneficial; moreover no death nor life nor do they have the power to revive. (Fatawa, 14/380)

Ibn Qayyim (ra) stated: “Uluhiyyah is the matter which the rasul invited upon their nation with the tawhid of Rabb (lordship). This means ibadaah and deity (ilah). One of its requirements is this: what the mushrik had accepted was the tawhid of rububiyyah which Allah had drawn conclusions against them.