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A response thread.
There’s so much misunderstanding that I felt forced to make this. In this thread I will be discussing:
(1-4)The meaning of Uloohiyyah and its relationship with Ruboobiyyah
(5-23) The religion of the Quraysh, and the methodology of the Quran in https://twitter.com/ClassicalMuslim/status/1316479957514805248">https://twitter.com/Classical...
There’s so much misunderstanding that I felt forced to make this. In this thread I will be discussing:
(1-4)The meaning of Uloohiyyah and its relationship with Ruboobiyyah
(5-23) The religion of the Quraysh, and the methodology of the Quran in https://twitter.com/ClassicalMuslim/status/1316479957514805248">https://twitter.com/Classical...
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The meaning of Uloohiyyah (إله)
Ilah and Rabb are not synonyms. The words have two separate meanings according to linguists and exegetes.
Lisan ul-Arab: “Al-Ilāh: Allah ﷻ, and anything that is taken in worship besides Him is an ilāh to the one who
The meaning of Uloohiyyah (إله)
Ilah and Rabb are not synonyms. The words have two separate meanings according to linguists and exegetes.
Lisan ul-Arab: “Al-Ilāh: Allah ﷻ, and anything that is taken in worship besides Him is an ilāh to the one who
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worships it. The plural is āliha”
Al-Tabari: “And we explained before that the meaning of al-Uloohiyyah is the creation desiring to worship [something]. So the meaning of “And your ilah is one ilah, there is no ilah except He, al-Rahman al-Raheem”: the one who deserves your
![(2)worships it. The plural is āliha”Al-Tabari: “And we explained before that the meaning of al-Uloohiyyah is the creation desiring to worship [something]. So the meaning of “And your ilah is one ilah, there is no ilah except He, al-Rahman al-Raheem”: the one who deserves your](https://pbs.twimg.com/media/EkZlLKcWkAA0fV0.jpg "(2)worships it. The plural is āliha”Al-Tabari: “And we explained before that the meaning of al-Uloohiyyah is the creation desiring to worship [something]. So the meaning of “And your ilah is one ilah, there is no ilah except He, al-Rahman al-Raheem”: the one who deserves your")
worships it. The plural is āliha”
Al-Tabari: “And we explained before that the meaning of al-Uloohiyyah is the creation desiring to worship [something]. So the meaning of “And your ilah is one ilah, there is no ilah except He, al-Rahman al-Raheem”: the one who deserves your
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obedience and your worship is one ma’bood (object of worship) and one Lord...”
Likewise ar-Rabb is the one who creates, provides, and administers
The relationship between the two is as follows. Tawhid Uloohiyyah CONTAINS, Tawhid Ruboobiyyah and Ruboobiyyah is the evidence
obedience and your worship is one ma’bood (object of worship) and one Lord...”
Likewise ar-Rabb is the one who creates, provides, and administers
The relationship between the two is as follows. Tawhid Uloohiyyah CONTAINS, Tawhid Ruboobiyyah and Ruboobiyyah is the evidence
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to Uloohiyyah. Meaning, if someone affirms that there is none worthy of worship besides Allah, that already contains the fact that he is the only Rabb. And if someone affirms that Allah is the only one who provides, creates and so on that is the evidence for the fact that
to Uloohiyyah. Meaning, if someone affirms that there is none worthy of worship besides Allah, that already contains the fact that he is the only Rabb. And if someone affirms that Allah is the only one who provides, creates and so on that is the evidence for the fact that
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there is none worthy of worship besides Him.
The religion of Quraysh:
Quraysh had multiple objects of worship (āliha) and they believed they were worthy of worship. Not because they saw them as having ruboobiyyah along with Allah, but rather because they saw them as
there is none worthy of worship besides Him.
The religion of Quraysh:
Quraysh had multiple objects of worship (āliha) and they believed they were worthy of worship. Not because they saw them as having ruboobiyyah along with Allah, but rather because they saw them as
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intercessors between them and Allah. Their position as intermediaries made them deserving if worship. Otherwise, they didn’t affirm a single aspect of lordship to them.
Abu Mansur al-Maturidi (d.333) in his book ta’weelat ahlussunnah (tafseer al-maturidi) (10/38):
intercessors between them and Allah. Their position as intermediaries made them deserving if worship. Otherwise, they didn’t affirm a single aspect of lordship to them.
Abu Mansur al-Maturidi (d.333) in his book ta’weelat ahlussunnah (tafseer al-maturidi) (10/38):
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“(Say: Allah begins creation, then returns it. So how are you deluded [10:34]), it is said [to Quraysh]: you disbelieve in Tawheed, while you have certainly known that it is He who began creation and then returns it”, no one else possesses that, do you not see that Allah uses
“(Say: Allah begins creation, then returns it. So how are you deluded [10:34]), it is said [to Quraysh]: you disbelieve in Tawheed, while you have certainly known that it is He who began creation and then returns it”, no one else possesses that, do you not see that Allah uses
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this as a Hujjah and necessitates this upon them....”
Then he says: “This proves their idiocy by worshipping idols while they KNOW that they do not possess benefit or harm”
Abul-Layth al-Samarqandi al-Hanafi (d.373) says in his tafsir (2/97):
this as a Hujjah and necessitates this upon them....”
Then he says: “This proves their idiocy by worshipping idols while they KNOW that they do not possess benefit or harm”
Abul-Layth al-Samarqandi al-Hanafi (d.373) says in his tafsir (2/97):
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“(Then say: Will you not fear [10:31]) shirk? Then have Tawheed of Him since you KNOW that none is capable of doing these things (listed in 10:31) except Allah. And it is also said [to them]: Will you not have taqwa? Meaning obey Allah the one who posesses [what is
“(Then say: Will you not fear [10:31]) shirk? Then have Tawheed of Him since you KNOW that none is capable of doing these things (listed in 10:31) except Allah. And it is also said [to them]: Will you not have taqwa? Meaning obey Allah the one who posesses [what is
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mentioned in the ayah]”
So the Quranic argument is relying on the Quraysh’s affirmation that Allah is the inly creator, provider and so on in order to NECESSITATE singling him out in worship.
![(10)mentioned in the ayah]”So the Quranic argument is relying on the Quraysh’s affirmation that Allah is the inly creator, provider and so on in order to NECESSITATE singling him out in worship.](https://pbs.twimg.com/media/EkZlMk3XkAEWmwJ.jpg "(10)mentioned in the ayah]”So the Quranic argument is relying on the Quraysh’s affirmation that Allah is the inly creator, provider and so on in order to NECESSITATE singling him out in worship.")
mentioned in the ayah]”
So the Quranic argument is relying on the Quraysh’s affirmation that Allah is the inly creator, provider and so on in order to NECESSITATE singling him out in worship.
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Abul-Mudhaffar as-Sam’aani (d.489) mentions in his tafsir (3/154) mentioning the argument of Abrahamo to his father and people. Sam’ani says:
“(They say: Rather we found our forefathers doing this), meaning [the idols] do NOT hear our statements and they do NOT bring
![(11)Abul-Mudhaffar as-Sam’aani (d.489) mentions in his tafsir (3/154) mentioning the argument of Abrahamo to his father and people. Sam’ani says:“(They say: Rather we found our forefathers doing this), meaning [the idols] do NOT hear our statements and they do NOT bring](https://pbs.twimg.com/media/EkZlM-YWAAceT5G.jpg "(11)Abul-Mudhaffar as-Sam’aani (d.489) mentions in his tafsir (3/154) mentioning the argument of Abrahamo to his father and people. Sam’ani says:“(They say: Rather we found our forefathers doing this), meaning [the idols] do NOT hear our statements and they do NOT bring")
![(11)Abul-Mudhaffar as-Sam’aani (d.489) mentions in his tafsir (3/154) mentioning the argument of Abrahamo to his father and people. Sam’ani says:“(They say: Rather we found our forefathers doing this), meaning [the idols] do NOT hear our statements and they do NOT bring](https://pbs.twimg.com/media/EkZlM-_XYAM4A_W.jpg "(11)Abul-Mudhaffar as-Sam’aani (d.489) mentions in his tafsir (3/154) mentioning the argument of Abrahamo to his father and people. Sam’ani says:“(They say: Rather we found our forefathers doing this), meaning [the idols] do NOT hear our statements and they do NOT bring")
Abul-Mudhaffar as-Sam’aani (d.489) mentions in his tafsir (3/154) mentioning the argument of Abrahamo to his father and people. Sam’ani says:
“(They say: Rather we found our forefathers doing this), meaning [the idols] do NOT hear our statements and they do NOT bring
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benefit NOT prevent harm. But we are simply following our forefathers. And the people of knowledge used this as an evidence that blind following is impermissible”
Fakhruddin ar-Razi (d.605) also comments on these verses in his tafsir (24/142):
benefit NOT prevent harm. But we are simply following our forefathers. And the people of knowledge used this as an evidence that blind following is impermissible”
Fakhruddin ar-Razi (d.605) also comments on these verses in his tafsir (24/142):
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“And this argument that Ibrahim (عليه السلام) used affirms that the case of the majority of those who worship other than Allah is that they turn to Allah and ask Him so that He can know their desire when He hears them and answers them by giving them benefit or preventing
“And this argument that Ibrahim (عليه السلام) used affirms that the case of the majority of those who worship other than Allah is that they turn to Allah and ask Him so that He can know their desire when He hears them and answers them by giving them benefit or preventing
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harm. So [Ibrahim] said to them: “If those that you worship cannot hear your prayers and understand your plight, and even if they could they couldn’t benefit or harm, how are you permitting the worship of such a thing?” So in the face of this tremendous hujjah his father
harm. So [Ibrahim] said to them: “If those that you worship cannot hear your prayers and understand your plight, and even if they could they couldn’t benefit or harm, how are you permitting the worship of such a thing?” So in the face of this tremendous hujjah his father
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and people couldn’t find anything they could use to refute this so they simply said “we found our forefathers doing this”. And this is one of the strongest evidences proving the corruption of taqleed and the obligation of istidlal (in aqeedah”
Tabari also said (same aya):
and people couldn’t find anything they could use to refute this so they simply said “we found our forefathers doing this”. And this is one of the strongest evidences proving the corruption of taqleed and the obligation of istidlal (in aqeedah”
Tabari also said (same aya):
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“Their answer to Ibrahim was: ‘They do not hear us when we call them and do not benefit us nor harm us’. The proof of that is they answered him by saying (Rather, we found our forefathers doing this). And that (the word بل) is returning from something rejected. The same way
“Their answer to Ibrahim was: ‘They do not hear us when we call them and do not benefit us nor harm us’. The proof of that is they answered him by saying (Rather, we found our forefathers doing this). And that (the word بل) is returning from something rejected. The same way
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one would say “It wasn’t this, RATHER it was this”
The use of Ibrahim’s people of the word بل proves that they rejected the belief that their idols could harm/benefit. So are they not mushriks?
This further proves that uloohiyyah is a separate shirk from ruboobiyyah
one would say “It wasn’t this, RATHER it was this”
The use of Ibrahim’s people of the word بل proves that they rejected the belief that their idols could harm/benefit. So are they not mushriks?
This further proves that uloohiyyah is a separate shirk from ruboobiyyah
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and that they do not necessarily combine. The OP even defined worship as submitting and abasing. That is what we see people doing in graves today. As Fakhruddin ar-Razi Noted. Rather, many people honor graves today believe that their saints can harm or benefit. https://twitter.com/IbnEbida/status/1311495762048700417">https://twitter.com/IbnEbida/...
and that they do not necessarily combine. The OP even defined worship as submitting and abasing. That is what we see people doing in graves today. As Fakhruddin ar-Razi Noted. Rather, many people honor graves today believe that their saints can harm or benefit. https://twitter.com/IbnEbida/status/1311495762048700417">https://twitter.com/IbnEbida/...
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And did Quraysh affirm that their idols had the power to create and provide etc.? They didn’t believe their idols had any power whatsoever except that they were appointed intercessors to Allah, as they stated in Surah Yunus and Zumar. In their talbiyah they said:
And did Quraysh affirm that their idols had the power to create and provide etc.? They didn’t believe their idols had any power whatsoever except that they were appointed intercessors to Allah, as they stated in Surah Yunus and Zumar. In their talbiyah they said:
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لبيك اللهم لبيك، لبيك لا شريك لك إلا شريكا هو لك تملكه وما ملك
“We are here at your service Allah! We are here at your service, you have no partners except for a partner that you own, you possess it and that which it possesses”
This is a clear negation from Quraysh that
لبيك اللهم لبيك، لبيك لا شريك لك إلا شريكا هو لك تملكه وما ملك
“We are here at your service Allah! We are here at your service, you have no partners except for a partner that you own, you possess it and that which it possesses”
This is a clear negation from Quraysh that
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their deities had anything independent from Allah. Which is a response to modern mushriks who say “It isn’t shirk if you believe that Allah gave them the power”. Rather the simple act of directing worship to other than Allah is shirk/kufr. Because Iman is actions, words
their deities had anything independent from Allah. Which is a response to modern mushriks who say “It isn’t shirk if you believe that Allah gave them the power”. Rather the simple act of directing worship to other than Allah is shirk/kufr. Because Iman is actions, words
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as well as belief.
Now to address why Rabb and Ilah are conflated at times in the Quran, that doesn’t mean they’re synonyms. Their conflation is because the Rabb and the true Ilah are one being, Allah. Similar to how Mu’mineen and Muslimeen are conflated at times but
as well as belief.
Now to address why Rabb and Ilah are conflated at times in the Quran, that doesn’t mean they’re synonyms. Their conflation is because the Rabb and the true Ilah are one being, Allah. Similar to how Mu’mineen and Muslimeen are conflated at times but
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they are not synonyms. But the reality of Uloohiyyah is to worship only Allah. And this is the emphasis of every messenger. Not to probe there is only one creator, the nations already knew that. But to use that fact which they affirmed to necessitate that only Allah
they are not synonyms. But the reality of Uloohiyyah is to worship only Allah. And this is the emphasis of every messenger. Not to probe there is only one creator, the nations already knew that. But to use that fact which they affirmed to necessitate that only Allah
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is worthy of worship. As Tabari said:
“We have not sent to the nations, O Muhammad, a messenger except that we revealed to them there is none worthy of worship in the Sky or Earth besides Me so worship Me and be sincere in worshipping me and single me out in ULOOHIYYAH”
is worthy of worship. As Tabari said:
“We have not sent to the nations, O Muhammad, a messenger except that we revealed to them there is none worthy of worship in the Sky or Earth besides Me so worship Me and be sincere in worshipping me and single me out in ULOOHIYYAH”
One thing to point out: The OPs only intention is to say that if you believe that Allah is the only creator and so on, there is no way you can do shirk.
He even cites the verse (They have taken their Rabbis as Lords besides Allah) which is actually a point against him.
He even cites the verse (They have taken their Rabbis as Lords besides Allah) which is actually a point against him.
The reason is because the simple act of obeying someone instead of Allah is shirk (شرك الطاعة). EVEN if you do not believe that thing has the ability to create and so on and so forth
Again in tafsir al-Maturidi:
“(Did they make Partners for Allah who can create as He creates?), because they AFFIRMED that theh do not create as He creates nor they possess the ability to prevent harm or bring good”
“(Did they make Partners for Allah who can create as He creates?), because they AFFIRMED that theh do not create as He creates nor they possess the ability to prevent harm or bring good”
Ibn Ashoor (d.1393) said in his tafsir of the above verse:
“And this question is in the form of ridiculing and proving the idiocy of their beliefs, based upon their AFFIRMATION of something taken for granted (Allah is the only Lord). And it also contains another proof that
“And this question is in the form of ridiculing and proving the idiocy of their beliefs, based upon their AFFIRMATION of something taken for granted (Allah is the only Lord). And it also contains another proof that
their idols do not deserve worship because them taking them as awliyaa’ is known and there is no need to ask about that”
