The Individual Ayaat Which Illustrate All Three Aspects of Tawheed
الآية التي جمعت أنواع التوحيد الثلاثة
Compiled & Translated
By
Abbas Abu Yahya
PDF Ayaat With 3 Aspects of Tawheed
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Tawheed & its Three Types
Shaykh Hamad al-Ansaari Rahimahullaah (d. 1418 A.H.) said:
‘The well-known division in the books of ‘Aqeedah Salafeeyah is the division of Tawheed into three parts.
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Tawheed Rooboobeeyah [Lordship]
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Tawheed al–Ulooheeyah [Servitude of worship]
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Tawheed al–Asma wa Sifaat [Names & Attributes]
These divisions have become known due to the people of knowledge investigating and researching the evidences of the Book and the Sunnah, and their looking into the Ayaat and the Ahadeeth.’
[‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. Vol.2 p. 500 No. 166 https://followingthesunnah.com/what-shaykh-hamad-al-ansaari-said-about-aqeedah-tawheed/#_ftn5]
Imam Ibn Batta al-Ukbari Rahimahullaah (d. 387 A.H.) said:
‘There are three matters which are obligatory upon the creation to believe in, in respect to affirming Eemaan (belief) in Allaah and this from the origin of having Eemaan (belief) in Allaah:
One: That the slave of Allaah believes in the Lordship of Allaah; and this is so that a person can be separate from the ideology of the people who negate Allaah having Characteristics and they are those who do not affirm the existence of a creator.
Two: To believe in the Oneness of Allaah; and this is so that a person can be separate from the ideology of the people of Shirk, who affirm a creator but they associate others in the worship of the creator.
Three: To believe that the creator is Characterised with Attributes which are not allowed except for Him of Knowledge, Strength, Wisdom and all the rest of what He characterised Himself with in His Book.
This is because we know that there are many people who accept Allaah and single Him out for worship in absolute but may perhaps deny or belie His Attributes.’
[Al-Ibaanah 6/149]
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Ayaat which comprise of the three types of Tawheed
Ayaah No. 1
Allaah Ta’ala said:
وَلله غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ
《And to Allaah belongs the Ghayb (unseen) of the heavens and the earth, and to Him return all affairs (for decision). So, worship Him and put your trust in Him. And your Lord is not unaware of what you (people) do.”》
[Surat Hud 123]
Ibn Jareer at-Tabari Rahimahullaah (d.310 A.H.) said about the Ayaah:
‘Allaah the most-High mentions to His Prophet Muhammad -SallAllaahu alayhi wa salam: O Muhammad, to Allaah belongs all that which is hidden from you in the heavens and the earth. You have not seen the unseen, and you do not have knowledge of it. All the unseen is with Allaah, and it is in His Hand, nothing of the unseen is hidden from Allaah.
Allaah is the most knowledgeable of what the Mushrikeen of your people do. He knows about where they will end up due to either being upon Shirk or freeing themselves from it by repenting.
﴿وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ﴾. << And to Him return all affairs (for decision)>> Meaning: That to Allaah is the return of every doer and his actions, and Allaah is the One who will recompense everyone depending upon their actions.
Ibn Jurayj said about the Ayaah:
Allaah will judge between them with His justice.
﴿فَاعْبُدْهُ﴾: <<So worship Him>>: So worship your Lord, O Muhammad.
﴿وَتَوَكَّلْ عَلَيْهِ﴾ <<And put your trust in Him.>> Meaning: And leave your matters to Allaah, trust in Him in that He is sufficient for you, since indeed, He is sufficient for the one who relies upon Him.
﴿وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾ <<And your Lord is not unaware of what you (people) do.”》Meaning: O Muhammad your Lord is not neglectful of what these Mushrikeen of your people do.
In fact, Allaah’s knowledge is encompassing them, not a single matter of that has slipped away from Allaah. Allaah is ever watchful over them.
Do not let them, turning away from you cause you to be sad, nor them rejecting what you brought to them of the truth.
Therefore, continue to fulfil the command of your Lord, since indeed, you are in our sights.’
[Tafseer Tabari]
Ayaah No. 2
Allaah Ta’ala said:
رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ۚ هَلْ تَعْلَمُ لَهُ سَمِيًّا
<<Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is similar to Him? (of course none is similar or coequal or comparable to Him, and He has none as partner with Him). [There is nothing like unto Him and He is the All-Hearer, the All-Seer].>>
[Surat Maryam 65]
Shaykh Abdurahman as-Sa’adi Rahimahullaah (d.1376 A.H.) said in his Tafseer of this Ayaah:
‘Then Allaah gives the reason why His Knowledge is all encompassing, and that He does not forget, because He is: 《Lord of the heavens and the earth.》So, Allaah’s Lordship is for the heavens and the earth.
They exist upon the best system and most complete, there is no negligence or heedlessness, not futility nor falsehood.
This is clear evidence of Allaah’s encompassing knowledge, so do not busy yourself with this, rather busy yourself with what benefits you and returns back to you immensely, which is worshiping Allaah alone without any partners.
وَاصْطَبِرْ لِعِبَادَتِهِ
《And be constant and patient in His worship》Meaning: Make your soul patient upon worship and strive with it, and perform it correctly, and complete worship according to your capabilities.
Being busy with the worship of Allaah is enjoyment for the worshipper above that of all he is attached and devoted to and all pleasures, like Allah Ta’ala said
{ وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ } إلى أن قال: { وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا } الآية.
《And do not strain your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers in the Oneness of Allah), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting. And enjoin As-Salat (the prayer) on your family and be patient in offering them [i.e. the (prayers)]. We ask not of you a provision (i.e. to give Us something: money, etc.); We provide for you. And the good end (i.e. Paradise) is for the Muttaqun (pious). 》
[Taha: 131-132]
Do you know of any who is similar to Him? (of course, none is similar or coequal or comparable to Him, and He has none as partner with Him). [There is nothing like unto Him and He is the All-Hearer, the All-Seer].》
Meaning: Do you know of a similarity to Allaah or a resemblance, or an equal from the creation?
This form of rhetorical questioning is of a negative answer, it is known by the intellect. Meaning, it is known that there Allaah has no similarity, nor a resemblance because He is the Lord and everything is a possession of the Lord.
Allaah is the Creator and everything other than Him is created. He is free from need of anything from all aspects. Everything other than Him is needy in their essence from every aspect.
Allaah who is perfect who has absolute perfection from all aspects,
All other than Him are deficient they do not have perfection except for what Allaah Ta’ala has given them.
So, this is clear evidence that Allaah is the one deserving of being singled out with Servitude of worship, and worship of Him is the truth, and worship of other than Him is falsehood, and this is why Allaah commanded with worshipping Him Alone, and to be patiently continuous upon it, and Allaah gave the reason for that by His being Perfect, and being singled out with greatness and His Beautiful Names.’
[Tafseer Sa’adi ]
Ayaah no. 3
Allaah Ta’ala said:
كَذَ ٰلِكَ أَرۡسَلۡنَـٰكَ فِیۤ أُمَّةࣲ قَدۡ خَلَتۡ مِن قَبۡلِهَاۤ أُمَمࣱ لِّتَتۡلُوَا۟ عَلَیۡهِمُ ٱلَّذِیۤ أَوۡحَیۡنَاۤ إِلَیۡكَ وَهُمۡ یَكۡفُرُونَ بِٱلرَّحۡمَـٰنِۚ قُلۡ هُوَ رَبِّی لَاۤ إِلَـٰهَ إِلَّا هُوَ عَلَیۡهِ تَوَكَّلۡتُ وَإِلَیۡهِ مَتَابِ
[Surah Ar-Raʿd: 30]
《Thus have We sent you (O Muhammad) to a community before whom other communities have passed away, in order that you might recite unto them what We have revealed to you, while they disbelieve in the Most Gracious (Allâh) Say: He is my Lord! Lâ ilâha illâ Huwa (none has the right to be worshipped but He)! In Him is my trust, and to Him will be my return with repentance.》
[Surah Ar-Raʿd: 30]
Shaykh Abdurahman as-Sa’adi (d.1376 A.H.) said regarding the saying of Allaah Ta’ala:
﴿قل هو ربِّي لا إله إلاَّ هو﴾:
<<Say: “He is my Lord! La ilaha illa Huwa (none has the right to be worshipped but He)!>>
‘This includes the two Tawheeds, Tawheed al–Ulooheeyah [Servitude of worship] and Tawheed Rooboobeeyah [Lordship].
So, Allaah is my Lord who has nurtured me with His blessings since He brought me into existence. He is my deity upon whom I have relied upon in all my matters, and He is the One to whom I turn to repentantly,
meaning, turn to Him with all my worship and all my needs.’
[Tafseer Sa’adi ]
4 -Soorah Fatihah
Allaah Ta’ala said:
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ () الرَّحْمَنِ الرَّحِيمِ () مَالِكِ يَوْمِ الدِّينِ () إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ()
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ () صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ
《All the praises and thanks be to Allah, the Lord of all that exists. The Most Beneficent, the Most Merciful. The Only Owner (and the Only Ruling Judge) of the Day of Resurrection. You (Alone) we worship, and you (Alone) we ask for help (for each and everything). Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray. 》
Shaykh Abdurahman as-Sa’adi (d.1376 A.H.) said:
‘Even though this Soorah is concise it contains what other Soorahs in the Qur’aan do not contain, it contains the three types of Tawheed:
Tawheed Rooboobeeyah [Lordship] is taken from the saying of Allaah:
﴿رَبِّ الْعَالَمِينَ﴾
《All praises and thanks be to Allaah, the Lord of all that exists. 》
Tawheed al–Ulooheeyah [Servitude of worship], which is singling out Allaah with worship, this is taken from the word:
﴿اللَّه﴾
《Allaah》
Also from the saying of Allaah Ta’ala:
﴿إِيَّاكَ نَعْبُدُ﴾
《You (Alone) we worship》
Tawheed al–Asma wa Sifaat [Names & Attributes] which is affirming the perfect Attributes for Allaah Ta’ala, which Allaah affirmed for Himself, and what His Messenger affirmed for Allaah without invalidating them, or bringing a similitude for them, or a resemblance.
What shows this is the word:
﴿الْحَمْدُ﴾
《All praises and thanks be to Allaah》
This Soorah includes affirming Prophet hood in the saying of Allaah
﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾
《Guide us to the Straight Way》 because it is not possible to follow the straight way except by way of the Messenger of Allaah.
It affirms the reward for righteous deeds in the saying of Allaah:
﴿مَالِكِ يَوْمِ الدِّينِ﴾
《The Only Owner (and the Only Ruling Judge) of the Day of Resurrection 》the reward will be given with justice, because the word ‘الدين’ ‘Resurrection’ means reward with justice.
It also contains the affirmation of al-Qadr (fate & destiny), and that the slave of Allaah is the one who does his own actions in reality, in contrast to the Qadareeyah and the Jabreeyah.
Moreover, it comprises of the refutation of all the people of Bida and misguidance, as is in the saying of Allaah:
﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾
《Guide us to the Straight Way》because it is knowing the truth and acting upon it. Every Mubtadia (person of Bida and misguidance) opposes this Ayaah.
It comprises of having sincerity of Deen for Allaah Ta’ala, in worship and seeking aid from Allaah, as in the saying of Allaah:
﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾
《You (Alone) we worship, and you (Alone) we ask for help (for each and everything》
and all praises is due to Allaah the Lord of all that exists.’
[Tafseer ]
5 – Soorah Naas
Allaah Ta’ala said:
قُلْ أَعُوذُ بِرَبِّ النَّاسِ (1) مَلِكِ النَّاسِ (2) إِلَهِ النَّاسِ (3) مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ (4) الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ (5) مِنَ الْجِنَّةِ وَالنَّاسِ (6)
<<Say: “I seek refuge with (Allaah) the Lord of mankind, “The King of mankind, “The Ilah (deity) of mankind, “From the evil of the whisperer (devil who whispers evil in the hearts of men) who withdraws (from his whispering in ones heart after one remembers Allaah), “Who whispers in the chests of mankind, “Of Jinns and men.”>>
Shaykh Ubayd al-Jabari Rahimahullaah (d. 1444 A.H.) said:
‘Indeed, Soorah Naas specifically comprises of the three types of Tawheed:
توحيد الربوبية: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾
Tawheed Rooboobeeyah [Lordship] 《Say: “I seek refuge with (Allaah) the Lord of mankind》
وتوحيد الألوهية: ﴿إِلَٰهِ النَّاسِ﴾
Tawheed al–Ulooheeyah [Servitude of worship] 《”The Ilah (deity) of mankind, 》
وتوحيد الأسماء والصفات﴿مَلِكِ النَّاسِ﴾
Tawheed al–Asma wa Sifaat [Names & Characteristics]
When our scholars and our Imams were definite upon the three types of Tawheed, and it was not decided upon randomly from their own selves. In fact, it was from researching the Book and the Sunnah. The foremost to speak about the division of Tawheed was Abu Yusuf the companion of Abu Hanifah -may Allaah have mercy on all.’
[Iteehaaf al-Aqool BiSharh atha-lathaal-Asool p.94]
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Arabic Reference
الآية التي جمعت أنواع التوحيد الثلاثة …..
قال الشيخ حماد الأنصاري رحمه الله:
أن أشهر التقسيمات في كتب العقائد السلفية هو تقسميه إلى ثلاثة أقسام:
ـ توحيد الربوبية.
ـ توحيد الألوهية.
ـ توحيد الأسماء والصفات.
وقد عُلِمَتْ هذه التقسيمات بتتبّع أهل العلم واستقرائهم لأدلّة الكتاب والسنة ونظرهم في الآيات والأحاديث”.
قال ابنُ بَطَّةَ: (أصلُ الإيمانِ باللهِ، الذي يجِبُ على الخَلْقِ اعتقادُه في إثباتِ الإيمانِ به؛ ثلاثةُ أشياءَ:
أحَدُها: أن يعتقِدَ العَبدُ ربانيَّتَه؛ ليكونَ بذلك مُبايِنًا لمذاهِبِ أهلِ التَّعطيلِ الذين لا يُثبِتونَ صانِعًا .
والثَّاني: أن يعتَقِدَ وحدانيَّتَه؛ ليكون مبايِنًا بذلك مذاهِبَ أهلِ الشِّركِ الذين أقرُّوا بالصَّانِعِ وأشركوا معه في العبادةِ غَيرَه .
والثَّالِثُ: أن يَعتَقِدَه موصوفًا بالصِّفاتِ التي لا يجوزُ إلَّا أن يكونَ موصوًفا بها من العِلمِ والقُدرةِ والحِكمةِ وسائِرِ ما وَصَف به نَفْسَه في كتابِه؛ إذ قد عَلِمْنا أنَّ كثيرًا ممَّن يُقِرُّ به ويوحِّدُه بالقَولِ المطلَقِ قد يُلحِدُ في صِفاتِه .
يُنظر: ((الإبانة))
الأية الاولى:
قال الله تعالى:
<<وَلله غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ>>
[Surat Hud 123]
قال ابن جرير الطبري:
يقولُ تعالى ذكرُه لنبيِّه محمدٍ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: وللهِ يا محمدُ مُلْكُ كلِّ ما غاب عنك في السماواتِ والأرضِ، فلم تطَّلِعْ عليه، ولم تعلَمْه، كلُّ ذلك بعلمِه وبيدِه، لا يخفَى عليه منه شيءٌ، وهو عالمٌ بما يعمَلُه مشركو قومِك، وما إليه مصيرُ أمرِهم؛ من إقامةٍ على الشركِ، أو إقلاعٍ عنه وتوبةٍ، ﴿وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ﴾. يقولُ: وإلى اللهِ مَعادُ كلِّ عاملٍ وعملِه، وهو مُجازٍ جميعَهم بأعمالِهم.
كما حدَّثنا القاسمُ، قال: ثنا الحسينُ، قال: ثني حجاجٌ، عن ابن جريجٍ: ﴿وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ﴾. قال: فيقضِى بينَهم بحكمِه بالعدلِ. يقولُ: ﴿فَاعْبُدْهُ﴾: فاعبُدْ ربَّك يا محمدُ، ﴿وَتَوَكَّلْ عَلَيْهِ﴾. يقولُ: وفوِّضْ أمرَك إليه، وثِقْ به وبكفايتِه، فإنه كافٍ مَن توكَّلَ عليه.
وقولُه: ﴿وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُونَ﴾. يقولُ: وما ربُّك يا محمدُ بساهٍ عما يعمَلُ هؤلاء المشركون من قومِك، بل هو محيطٌ به، لا يعزُبُ عنه شيءٌ منه، وهو لهم بالمرصادِ، فلا يَحزُنْك إعراضُهم عنك، ولا تكذيبُهم بما جئتَهم به من الحقِّ، وامضِ لأمرِ ربِّك، فإنك بأَعْينِنا.
حدَّثنا ابنُ وكيعٍ، قال: ثنا زيدُ بنُ الحُبابِ، عن جعفرِ بنِ سليمانَ، عن أبي عمرانَ الجَوْنيِّ، عن عبدِ اللهِ بنِ رباحٍ، عن كعبٍ، قال: خاتمةُ التوراةِ خاتمةُ هودٍ.
آخرُ تفسيرِ سورةِ هودٍ، والحمدُ للهِ وحدَه.
الأية الثانية
قال الله تعالى:
<< رَبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ ۚ هَلْ تَعْلَمُ لَهُ سَمِيًّا>>
[Surat Maryam 65]
قال الامام السعدي رحمه الله تعالى وغفر له:
ثم علل إحاطة علمه، وعدم نسيانه، بأنه { رَبُّ السَّمَاوَاتِ وَالْأَرْضِ } فربوبيته للسماوات والأرض، وكونهما على أحسن نظام وأكمله، ليس فيه غفلة ولا إهمال، ولا سدى، ولا باطل، برهان قاطع على علمه الشامل، فلا تشغل نفسك بذلك، بل اشغلها بما ينفعك ويعود عليك طائله، وهو: عبادته وحده لا شريك له،
{ وَاصْطَبِرْ لِعِبَادَتِهِ } أي: اصبر نفسك عليها وجاهدها، وقم عليها أتم القيام وأكملها بحسب قدرتك، وفي الاشتغال بعبادة الله تسلية للعابد عن جميع التعلقات والمشتهيات، كما قال تعالى: { وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ } إلى أن قال: { وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا } الآية.
{ هَلْ تَعْلَمُ لَهُ سَمِيًّا } أي: هل تعلم لله مساميا ومشابها ومماثلا من المخلوقين. وهذا استفهام بمعنى النفي، المعلوم بالعقل. أي: لا تعلم له مساميا ولا مشابها، لأنه الرب، وغيره مربوب، الخالق، وغيره مخلوق، الغني من جميع الوجوه، وغيره فقير بالذات من كل وجه
كل وجه، الكامل الذي له الكمال المطلق من جميع الوجوه، وغيره ناقص ليس فيه من الكمال إلا ما أعطاه الله تعالى، فهذا برهان قاطع على أن الله هو المستحق لإفراده بالعبودية، وأن عبادته حق، وعبادة ما سواه باطل، فلهذا أمر بعبادته وحده، والاصطبار لها، وعلل ذلك بكماله وانفراده بالعظمة والأسماء الحسنى
(تفسير السعدي)
الاية الثالثة:
قال الله تعالى:
<<كَذَ ٰلِكَ أَرۡسَلۡنَـٰكَ فِیۤ أُمَّةࣲ قَدۡ خَلَتۡ مِن قَبۡلِهَاۤ أُمَمࣱ لِّتَتۡلُوَا۟ عَلَیۡهِمُ ٱلَّذِیۤ أَوۡحَیۡنَاۤ إِلَیۡكَ وَهُمۡ یَكۡفُرُونَ بِٱلرَّحۡمَـٰنِۚ قُلۡ هُوَ رَبِّی لَاۤ إِلَـٰهَ إِلَّا هُوَ عَلَیۡهِ تَوَكَّلۡتُ وَإِلَیۡهِ مَتَابِ>>
[Surah Ar-Raʿd: 30]
قال الامام السعدي رحمه الله تعالى وغفر له:
﴿قل هو ربِّي لا إله إلاَّ هو﴾: وهذا متضمِّن [للتوحيدين]: توحيد الألوهيَّة وتوحيد الربوبيَّة؛ فهو ربي الذي رَبَّاني بنعمِهِ منذ أوجدني، وهو إلهي الذي ﴿عليه توكلتُ﴾ في جميع أموري وإليه أنيب؛ أي: أرجع في جميع عباداتي وفي حاجاتي.
(تفسير السعدي)
سورة الفاتحة
قال الامام السعدي رحمه الله تعالى وغفر له:
فهذه السورة على إيجازها، قد احتوت على ما لم تحتو عليه سورة من سور القرآن، فتضمنت أنواع التوحيد الثلاثة: توحيد الربوبية يؤخذ من قوله: ﴿رَبِّ الْعَالَمِينَ﴾ وتوحيد الإلهية وهو إفراد الله بالعبادة، يؤخذ من لفظ: ﴿اللَّهِ﴾ ومن قوله: ﴿إِيَّاكَ نَعْبُدُ﴾ وتوحيد الأسماء والصفات، وهو إثبات صفات الكمال لله تعالى، التي أثبتها لنفسه، وأثبتها له رسوله من غير تعطيل ولا تمثيل ولا تشبيه، وقد دل على ذلك لفظ ﴿الْحَمْدُ﴾ كما تقدم. وتضمنت إثبات النبوة في قوله: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾ لأن ذلك ممتنع بدون الرسالة. وإثبات الجزاء على الأعمال في قوله: ﴿مَالِكِ يَوْمِ الدِّينِ﴾ وأن الجزاء يكون بالعدل، لأن الدين معناه الجزاء بالعدل. وتضمنت إثبات القدر، وأن العبد فاعل حقيقة، خلافا للقدرية والجبرية. بل تضمنت الرد على جميع أهل البدع [والضلال] في قوله: ﴿اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ﴾ لأنه معرفة الحق والعمل به. وكل مبتدع [وضال] فهو مخالف لذلك. وتضمنت إخلاص الدين لله تعالى، عبادة واستعانة في قوله: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ فالحمد لله رب العالمين.
(تفسير السعدي)
سورة الناس
🎙قال الشيخ عبيد الجابري رحمه الله تعالى وغفر له:
وقد تضمنت سورة الناس خاصة أنواع التوحيد الثلاثة:
توحيد الربوبية: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾
وتوحيد الألوهية: ﴿إِلَٰهِ النَّاسِ﴾
وتوحيد الأسماء والصفات: ﴿مَلِكِ النَّاسِ﴾
فعلماؤنا وأئمتنا حين قَرَّرُوا أنواع التوحيد الثلاثة لم يُقروها اعتباطاً من أنفسهم، بل باستقراء الكتاب والسنة، ومن أقدم المُتكلمين بتقسيم التوحيد أبو يوسف صاحب أبي حنيفة -رَحِمَ الله الجميع-.
(إتحاف العقول بشرح الثلاثة الأصول صـ٩٤)
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