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    The Tawheed of the Prophets and Messengers (alaihimimus-salaam) by Abdur-Rahman As-Sa'dee (rahimuhullah)

    As-Salaamu Alaikum wa rahmatullah,

    Here is a brief outline of the book:
    الحق الواضح المبين في شرح توحيد الأنبياء والمرسلين
    The Clear Manifest Truth in Explanation of the Tawhid of the Prophets and Messengers by Al A'llaamah Abdur Rahman As-Sa'dee, rahimahullah.

    The book is an explanation of As-Sa'dee of a section by the same name from the poem Al Kaafiyyah Ash-Shaafiyyah by Ibnul Qayyim (which is also known as An-Nooniyyah).

    He begins this section of the poem requesting the reader to weigh in comparison between the tawheed of the Prophets and Messengers (alaihimus-salaatu was-salaam) and the false understanding of tawheed adhered to by the deviant sects .

    He states that the tawheed of the Messengers is two types:
    1. The Tawheed of Statement: meaning the statement of the heart which is its aqidah and the statement of the tongue -which is what the creation says about Allah. This category of tawheed is also termed At-Tawheed Al-I'lmee -The Tawheed of Knowledge. (It is also called Tawheed Al Ma'rifah wal-Ithbaat -The tawheed of knowing and affirming.) This type of tawheed includes the two categories of Tawhid Ar-Rububiyyah and Al Asmaa'i was-Sifaat.

    2. The Tawheed of Action: Which is the tawhid of worship -which is that we single out Allah first and foremost with the actions of the heart such as loving Allah and humility, and then that we single him out with the actions of the limbs such as prayer, fasting etc. This category of tawhid is explained last in the book.

    The first of these two categories which is the Tawhid of statement/knowledge is itself divided into two categories which are: Negation and Affirmation.

    What is meant by negation is rejection of all that is not befitting to be ascribed to Allah of that which is contrary to His Beautiful Names, Lofty Perfect Attributes and wise actions and that which violates His sole right to be worshiped without partners.

    What is meant by affirmation is affirming and ratifying all that Allah has described Himself with of beautiful names, lofty attributes and wise actions.

    The connection between these two categories is that negation of imperfections is legislated for the aim and purpose of affirming absolute perfection for Allah. For example, Allah has negated slumber, sleep and fatigue from Himself because it is contrary to the perfection of His Might, Strength and Ability as well as being contrary to the perfect attribute of Life. So As-Si'dee explains that what is negated of imperfection from Allah is a means of affirming their complete opposites of perfect attributes. So the entire purpose of negation is to emphasize and demonstrate affirmation of perfection.

    Concerning the second category of the tawheed of statement/knowledge which is the category of Affirmation, Ibnul Qayyim has composed a long section of poetry explaining Allah's Beautiful Names which along with the explanation of As-Sa'dee is one of the most enjoyable passages a person could read. He places this section after the completion of the details pertaining the category of negation.

    Concerning the category of negation, Ibnul Qayyim says that this negation itself is two categories:

    1. Negation of overall imperfection and defect from being ascribed to Allah.
    2. Negation of At-Tamtheel (comparing Allah's attributes to those of the creation) and at-Ta'teel (rejection of what Allah and His Messenger, alaihis-salatu was-salaam, have affirmed for Allah of names and attributes). He states in the poem that the person who commits At-Tamtheel is similar to the christians and that the person who commits ta'teel outright is a disbeliever.

    Upon mentioning these two categories of negation, Ibnul Qayyim goes on to explain in the poem that this first category of negation which is- Negation of overall imperfection and defect from being ascribed to Allah -is then furthermore categorized into two types.

    They are:

    1. Negation of defect and imperfection as relates direct attribution to Allah Himself. This is to negate anything contrary to Allah's perfect attributes. From the examples that he gives are: Death, being perplexed, fatigue, slumber, sleep, anything escaping His knowledge and power, Allah doing things in jest without purpose, His leaving the creation without guidance and direction, oppression, heedlessness, forgetting and needing food and sustenance.

    2. Negation of defect and imperfection from indirect attribution to Allah. This is to recognize and declare Allah to be free of any of the creation sharing in any way whatsoever in the exclusive absolutely perfect attributes of Allah, ta'ala. From the examples Ibnul Qayyim gives are:

    a.) A created thing being ascribed partnership in the control of the universe or in the right to be worshipped.
    b.) A created thing being claimed to be a helper for Allah in creating or controlling anything in the universe.
    c.) A created thing interceding with Allah on the behalf of any of the creation without the permission of Allah.
    The proof for these three things is found in Surah Saba':22-23
    d.) Ascribing a wife or children to Allah.
    e.) Claiming there to be someone comparable to Allah or similar thus making a rival for Him.
    The general proof for these two types is Surah Al Ikhlaas
    f.) Claiming that there is a Walee (Guardian and Ally) for us besides Allah that controls the facilitation of benefit or wards off and protects from harm. Here As-Sa'dee provides some beautiful brief detail about the Guardianship of Allah over the creation in general and over the believers specifically.

    After explaining the category of negation, Ibnul Qayyim then proceeds to the category of affirmation and explains in masterful detail the meanings of Allah's beautiful names.

    We ask Allah to have mercy upon Al Imaam Ibnul Qayyim and Ash-Shaikh Abdur Rahmaan As-Sa'dee.



 

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