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MuhammedAli

A Guide To The Articlee; Critical Analysis Of First Principle Of Qawaid Al Arba.

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This guide is for the following article:

http://www.islamimehfil.com/topic/21855-critical-analysis-of-first-principle-of-qawaid-al-arba/


A General Guide:

To refute heretical belief, there are THREE methods:

- Establishing Evidence Against
- Explaining The Base
- Combination Of The Two

Example of first, somone uses plurals We, Us, Our, which Allah used for Himself to argue that Quran teaches Trinity. We refute that by quoting verses which establish Oneness. This would refute the claim of Christian. Example of second would be to explain why Allah used We, Us, Our for Himself. Arabic has plurals of numbers and majestay, Allah used plurals of majestay. example of thrid would be to use both first two in a single refutation. The best method IS THE THIRD.I use the last method in my writting, i explain the base evidence on which the heresy is based, the correct interpretation of heretics evidence automatically collapses the entire argument which heretic erects on incorrect interpretation then I establish the evidence against it.In the first principle I have given interpretations of the verse quoted by Muhammad bin Abdul Wahhab the correct interpretation automatically demolishes the argument based on it.

Part One – A: Polytheists Believed Their Gods Have Authority In Affairs Of Creation:

Muhammad bin Abdul Wahhab insinuated in his first principle that the polytheists of Makkah believed Tawheed Al Rububiyyah. Therefore in part the objective was to establish with evidences of Quran and Hadith that polytheists did not believe in Tawheed Al Rububiyyah as defined by the Wahhabis. Also evidence was quoted to prove that polytheists did believe idol-gods. The implication of polytheistic belief in many gods was further explained according to principles of Ahle Sunnat in footnote ten, part two, where it is stated;

 

The Wahhabi category ‘Tawheed Al Rububiyyah’ implies that Polytheists believed in Oneness of Allah (subhanahu wa ta’ala). Quran clearly teaches against Polytheists believing in the Oneness of Allah (subhanahu wa ta’ala) and instead it teaches they believed in multitude of gods. Polytheists did not believe in Oneness of Allah (subhanahu wa ta’ala) in any sense. Only Muslims [Muslim is inclusive of all Muslims; Wahhabi’s, Sunni’s, Deobandi’s, Ahle Hadith] believe in ‘Tawheed Al Rububiyyah’ because Muslims affirm the fundamental aspect the ‘Tawheed Al Ulluhiyyah/Zaat’. To be eligible for ‘Tawheed Al Rububiyyah’ the fundamental requirement is that one rejects every god except Allah (subhanahu wa ta’ala). In addition, person must believe in all things which Allah (subhanahu wa ta’ala) does in His creation and only then the person becomes eligible for ‘Tawheed Al Rububiyyah’. Polytheists only nominally believed in Rububiyyah of Allah (subhanahu wa ta’ala) and even in that they believed their idol-gods possessed some authority. On the basis of this to allege polytheists believed in ‘Tawheed Al Rububiyyah’ is extremely heretical.


With this the very first premise of Muhammad bin Abdul Wahhab that the polytheists of Arabia believed in Tawheed Al Rububiyyah was refuted. The effect of this refutation is that Muhammad bin Abdul Wahhab cannot establish a connection between the Ahle Sunnat’s creed of Tawheed Al Rububiyyah and between polytheistic beliefs. Absence of similarity of belief automatically invalidates the charge of Ahle Sunnat being guilty of major Shirk because it was based on similarity of belief.

Part One – B: Polytheists Did Not Truly Believe In Allah (subhanahu wa ta’ala):

In the previous section the Wahhabi heretical belief that polytheists believed in Tawheed Al Rububiyyah of Allah was refuted. In this section the very idea that polytheists believed in Allah (subhanahu wa ta’ala) is being refuted because if it is established that the polytheist did not believe in Allah (subhanahu wa ta’ala) then automatically the lack of belief in Tawheed [Al Rububiyyah] will be established. This will further undermine the charge of Ahle Sunnat being guilty of major Shirk.

Part One –C: The Belief And Disbelief Of Polytheists:

In this part the discussions in part  one A and B are concluded.

Part Two – A: Polytheists Believed In A Allah Which Allowed Shirk:

Part Two A continues from Part One B. Objective here is to further strengthen the already established position by pointing out what type of Allah (subhanahu wa ta’ala) they believed. In this section is it established that polytheists believed Allah (subhanahu wa ta’ala) allowed all type of Shirk. Which means they did not believe the true Allah (subhanahu wa ta’ala) who prohibited all types of Shirk. Polytheists of Makkah polluted their belief in Allah (subhanahu wa ta’ala) with Shirk therefore their belief was as if they didn’t believe in Allah (subhanahu w ata’ala).

Correct the heading; Allah Of Poltheists Allowed All Forms Of Shirk

Part Two – B: Muslims Believe In Allah Who Prohibits Shirks:

Aim was to establish that Allah (subhanahu wa ta’ala) prohibits all type of Shirk and point out two differing versions of Allah. One believed by polytheists of Arabia and other believed by Prophet (sallallahu alayhi was’salam) and his followers. Prophet (sallallahu alayhi was’sallam) and his followers did not and do not believe in Allah which allowed, permitted and instructed Shirk they believed in Allah (subhanahu wa ta’ala) who prohibited all types of Shirk. Conclusion derived is that polytheists did not believe in Allah (subhanahu wa ta’ala) of Islam.

Correct The Heading: The One True Allah Prohibited All Shirk:

Part Two – C: Polytheists Believed In Allah (subhanahu wa ta’ala) With Shirk:

Here the discussion of  Part Two A and B is summarized in wider context of Quran. It should be pointed out that since it has been established that polytheists did not believe in Allah (subhanahu wa ta’ala) truly. This automatically refutes the claim that polytheists believed in Tawheed Al Rububiyyah of Allah (subhanahu wa ta’ala).

Part Three - A: Allah (subhanahu wa ta’ala) Is Creator And Provider:

The real objective was to give correct interpretation of the verse. The correct understanding of the verse is that it was to establish a common ground between polytheistic belief and Islamic belief about Allah (subhanahu wa ta’ala). Then to initiate a dialogue with polytheists and aim of this dialogue was to guide the polytheists to Tawheed. Using the verse quoted by Muhammad bin Abdul Wahhab I established practically how the dialogue will lead to Tawheed. With this correct understanding the Wahhabi belief that polytheists believed in Allah (subhanahu wa ta’ala) truly is refuted.

Part Three – B: Allah (subhanahu wa ta’ala) Owns Hearing And Seeing:

The real objective was to give correct interpretation of the verse by Muhammad bin Abdul Wahhab. […]

Part Three – C: Allah (subhanahu wa ta’ala) Brings Dead Out Of Living And Living Out Of Dead:

The real objective was to give correct interpretation of the verse by Muhammad bin Abdul Wahhab. […]

Part Three – D: The Objective Behind Questioning Of Polytheists:

This section concludes the discussion in part three A, B and C. Based on the evidence of the three mentioned sections conclusion is clear that the verse quoted by Muhammad bin Abdul Wahhab does not point to true belief of polytheists but rather uses common ground - name of the God i.e. Allah (subhanahu wa ta’ala) to initiate a dialogue with intention of guiding the polytheists to Tawheed. This explanation of the verse refutes Muhammad bin Abdul Wahhab’s heretical belief; polytheists believed Tawheed Al Rububiyyah, which he based on incorrect interpretation. Once again if polytheists did not believe in Allah (subhanahu wa ta’ala) then how can they believe in his Tawheed Al Rububiyyah!

Part Four – A: Ability Of Allah To Do Anything To The Govern Universe:

This section establishes what Mushrikeen believed Allah (subhanahu wa ta’ala) is able to do.

Part Four – B: Inability Of Idols To Do Anything Within Creation:

This section establishes idols are helpless, lifeless, and have no power or authority to do anything.

Part Four – C: Is There A God Other Then Allah:

This section continues from Part Four A but the difference is that here Allah (subhanahu wa ta’ala) questions the polytheists if there is a God with Him. The objective was after polytheists know what Allah does and idols cannot do anything they will reply there is no god with Allah.

Part Four – D: Why Establish Ability Of One God And Inability Of Idol-gods:

Part Four A, B, C, is concluded in D. The objective of the first three parts was to interpret the verse quoted by Muhammad bin Abdul Wahhab in light of genre it belongs to. In the wider context objective of the verse was to start a dialogue and then establish the absolute inability of idols and establish absolute authority, power of Allah to prove there is no other god except Allah. The correct interpretation is step toward refuting the Wahhabi claim that the verse in question points to polytheists believing in Tawheed Al Rububiyyah.

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