Al-Qawl al-Mufid ala Kitab al-Tawhid — Volume 3 (القول المفيد على كتاب التوحيد) — Page 5

Arabic text · النص

Line-by-line translation · المعاني

قُيِّدَ بِفَنٍّ مِنَ الْفُنُونِ هَلْ يَكُونُ جَائِزاً

If it is restricted to one of the arts, is it permissible?

مُقْتَضَى التَّقْيِيدِ أَنْ يَكُونَ جَائِزاً.

The requirement of the restriction is that it should be permissible.

لَكِنْ إِنْ قُيِّدَ بِالْفِقْهِ، بِأَنْ قِيلَ : (عَالِمُ الْعُلَمَاءِ فِي الْفِقْهِ وَقُلْنَا إِنَّ الْفِقْهَ يَشْمَلُ أُصُولَ الدِّينِ وَفُرُوعَهُ عَلَى حَدِّ قَوْلِ الرَّسُولِ ﷺ: «مَنْ يُرِدِ اللَّهُ بِهِ خَيْراً يُفَقِّهْهُ فِي الدِّينِ» (١) صَارَ فِيهِ عُمُومٌ وَاسِعٌ ، وَمَعْنَى هَذَا أَنَّ مَرْجِعَ النَّاسِ كُلِّهِمْ فِي الشَّرْعِ إِلَيْهِ، فَهَذَا فِي نَفْسِي مِنْهُ شَيْءٌ وَالْأَوْلَى التَّنَزُّهُ عَنْهُ

But if it is restricted to jurisprudence, by saying: (The scholar of scholars in jurisprudence), and we said that jurisprudence includes the fundamentals of religion and its branches, according to the saying of the Messenger (PBUH): 'Whoever Allah intends good for, He grants him understanding of the religion,' it becomes broadly general, and the meaning of this is that the reference for all people in the law is him, so I have some reservations about this, and it is better to avoid it.

وَأَمَّا إِنْ قُيِّدَ بِقَبِيلَةٍ فَهُوَ جَائِزٌ، لَكِنْ يَجِبُ مَعَ الْجَوَازِ مُرَاعَاةُ جَانِبِ الْمَوْصُوفِ حَتَّى لَا يَغْتَرَّ وَيُعْجَبَ بِنَفْسِهِ، وَلِهَذَا قَالَ النَّبِيُّ - ﷺ - لِلْمَادِحِ : «قَطَعْتَ عُنُقَ صَاحِبِكَ»

As for if it is restricted to a tribe, it is permissible, but with permissibility, one must consider the side of the described person so that he does not become deceived and admire himself, and for this reason, the Prophet (PBUH) said to the praiser: 'You have cut the neck of your companion.'

وَأَمَّا التَّسَمِّي بِـ [شَيْخِ الْإِسْلَامِ] مِثْلَ أَنْ يُقَالَ : شَيْخُ الْإِسْلَامِ ابْنُ تَيْمِيَّةَ، أَوْ شَيْخُ الْإِسْلَامِ مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ ، أَيْ : أَنَّهُ الشَّيْخُ الْمُطْلَقُ الَّذِي يُرْجَعُ إِلَيْهِ الْإِسْلَامُ فَهَذَا لَا يُمْكِنُ أَنْ يَصِحَّ إِذْ إِنَّ أَبَا بَكْرٍ رَضِيَ اللَّهُ عَنْهُ أَحَقُّ بِهَذَا الْوَصْفِ، لِأَنَّهُ أَفْضَلُ الْخَلْقِ بَعْدَ النَّبِيِّينَ، وَلَكِنْ إِذَا قُصِدَ بِهَذَا الْوَصْفِ أَنَّهُ جَدَّدَ فِي الْإِسْلَامِ وَحَصَلَ لَهُ أَثَرٌ طَيِّبٌ فِي الدِّفَاعِ عَنْهُ فَلَا بَأْسَ بِإِطْلَاقِهِ(٣).

As for naming oneself [Sheikh al-Islam], such as saying: Sheikh al-Islam Ibn Taymiyyah, or Sheikh al-Islam Muhammad ibn Abd al-Wahhab, meaning: that he is the absolute Sheikh to whom Islam is referred, this cannot be correct, as Abu Bakr (may Allah be pleased with him) is more entitled to this description, because he is the best of creation after the prophets, but if it is intended by this description that he renewed in Islam and had a good effect in defending it, then there is no harm in using it.

وَقَالَ الشَّيْخُ بَكْرٌ أَبُو زَيْدٍ فِي رِسَالَتِهِ تَسْمِيَةُ الْمَوْلُودِ ص (٤١) : وَتُكْرَهُ التَّسْمِيَةُ بِكُلِّ اسْمٍ أَوْ مَصْدَرٍ، أَوْ صِفَةٍ مُشَبَّهَةٍ مُضَافٍ إِلَى لَفْظِ «الدِّينِ»، أَوْ لَفْظِ «الْإِسْلَامِ» مِثْلَ نُورِ الدِّينِ ضِيَاءِ الدِّينِ، نُورِ الْإِسْلَامِ، وَذَلِكَ لِعَظِيمِ مَنْزِلَةِ هَذَيْنِ اللَّفْظَيْنِ: «الدِّينِ» وَ «الْإِسْلَامِ» فَالْإِضَافَةُ إِلَيْهِمَا عَلَى وَجْهِ التَّسْمِيَةِ فِيهَا دَعْوَى فَجَّةٌ تُطِلُّ عَلَى الْكَذِبِ وَلِهَذَا نَصَّ بَعْضُ الْعُلَمَاءِ عَلَى التَّحْرِيمِ، وَالْأَكْثَرُ عَلَى الْكَرَاهَةِ ؛ لِأَنَّ مِنْهَا مَا يُوهِمُ مَعَانِيَ غَيْرَ صَحِيحَةٍ مِمَّا لَا يَجُوزُ إِطْلَاقُهُ،

Sheikh Bakr Abu Zayd said in his treatise 'Naming the Newborn': Naming is disliked with every name, source, or assimilated adjective added to the term 'Religion' or the term 'Islam', such as Nur al-Din, Diya' al-Din, Nur al-Islam, and that is due to the great status of these two terms: 'Religion' and 'Islam', for the addition to them in the way of naming contains a crude claim that overlooks lying, and for this reason, some scholars stated the prohibition, and the majority stated the dislike; because some of it implies incorrect meanings that are not permissible to use.

Vocabulary · المفردات (22 verbs · 65 nouns)

• قَيَّدَ — to restrict
• كَانَ — to be
• قَالَ — to say
• شَمِلَ — to include
• أَرَادَ — to want
• فَقَّهَ — to make someone understand
• صَارَ — to become
• وَجَبَ — to be necessary
• اِغْتَرَّ — to be deceived
• أَعْجَبَ — to admire
• قَطَعَ — to cut
• رَجَعَ — to return
• أَمْكَنَ — to be possible
• صَحَّ — to be correct
• قَصَدَ — to intend
• جَدَّدَ — to renew
• حَصَلَ — to occur
• كَرِهَ — to dislike
• أَطَلَّ — to overlook
• نَصَّ — to state
• أَوْهَمَ — to imply
• جَازَ — to be permissible
• فَنٌّ — art
• مُقْتَضًى — requirement
• تَقْيِيدٌ — restriction
• فِقْهٌ — jurisprudence
• عَالِمٌ — scholar
• أَصْلٌ — root
• دِينٌ — religion
• فَرْعٌ — branch
• حَدٌّ — limit
• قَوْلٌ — saying
• رَسُولٌ — messenger
• خَيْرٌ — good
• عُمُومٌ — generality
• وَاسِعٌ — wide
• مَعْنًى — meaning
• مَرْجِعٌ — reference
• نَاسٌ — people
• شَرْعٌ — law
• نَفْسٌ — self
• شَيْءٌ — thing
• تَنَزُّهٌ — avoidance
• قَبِيلَةٌ — tribe
• جَوَازٌ — permissibility
• مُرَاعَاةٌ — consideration
• جَانِبٌ — side
• مَوْصُوفٌ — described
• نَبِيٌّ — prophet
• مَادِحٌ — praiser
• عُنُقٌ — neck
• صَاحِبٌ — companion
• تَسَمٍّ — naming
• شَيْخٌ — sheikh
• إِسْلَامٌ — Islam
• مِثْلٌ — example
• مُطْلَقٌ — absolute
• وَصْفٌ — description
• أَفْضَلُ — best
• خَلْقٌ — creation
• أَثَرٌ — effect
• طَيِّبٌ — good
• دِفَاعٌ — defense
• بَأْسٌ — harm
• إِطْلَاقٌ — application
• رِسَالَةٌ — treatise
• تَسْمِيَةٌ — naming
• مَوْلُودٌ — newborn
• اِسْمٌ — name
• مَصْدَرٌ — source
• صِفَةٌ — adjective
• مُشَبَّهَةٌ — assimilated
• مُضَافٌ — genitive
• لَفْظٌ — term
• نُورٌ — light
• ضِيَاءٌ — radiance
• عَظِيمٌ — great
• مَنْزِلَةٌ — status
• إِضَافَةٌ — addition
• وَجْهٌ — way
• دَعْوَى — claim
• فَجٌّ — crude
• كَذِبٌ — lie
• تَحْرِيمٌ — prohibition
• أَكْثَرُ — majority
• كَرَاهَةٌ — dislike
• صَحِيحٌ — correct