Thursday, March 10, 2022
"They wish to go for judgement (in their disputes)…"
Question: What is the general meaning of
the Taghout? We would also like to know the interpretation of Ibn Kathir
concerning the Ayaah mentioned in Surah an-Nisaa:
"Have you not seen those who claim that
they believe in that which has been sent down to you, and that which was
sent down before you, and they wish to go for judgement (in their
disputes) to the Taghout while they have been ordered to reject it. But
shaytaan wishes to lead them far astray."
We would like to know two things:
Firstly: What is the general meaning of the Taghout? Is what is said by
Ibn Kathir: “The Taghout of every people are those whom they refer to in
judgment beside Allah,” included in this meaning? Does the word Taghout comprise rulers and those who refer to them in judgment when they do not
judge according to the Shar’ (Law) of Allah according to the
interpretation of Ibn Kathir?
Secondly: What is the meaning of His saying:
"They wish to go for judgement (in their disputes)…"
Some of them said that the “wish” here
is a hidden act that nobody knows. Therefore, we cannot judge with Kuffr
for whoever goes for judgment (outside the Shar’ of Allah) except after
realizing his inner intention which is inconceivable. Others said that
the “wish” here means an explicit doing derived from the Hadith of the
Prophet (saws) that means content and
continuity in seeking judgment in this way. Which one is true?
Kuffr bit-Taghout into 3 categories !
How we have Kuffr bit-Taghout is divided into three (general categories):
1. Kuffr bi-jins at-Taghout (disbelief in the
general types of Taghout) by the heart. And that is to hate it with your
heart, to wish for it to be removed, and to have hostility to it with
the heart. The ruling on this is that it is necessary in every
situation, even in ikraah (compulsion).
2. Kuffr bi-jins at-Taghout with the tongue.
And that is to make clear that the Taghout is a Kaafir and/or that it is
bātil and that those who worship it are Kuffaar. Allah says:
"Say: Yaa ayyuhal-kaafiroon. I do not worship what you worship…"
(meaning) Say it by your tongue. And when Ibraheem (as) and those with him said to their people:
"Verily, we are free from you and whatever you worship besides Allah"
And the proof that it is not obligatory with inability is:
"And fear Allah to the best of your ability"
With the condition that this inability is real.
3. Kuffr bit-Taghout with the hand. And that
means destroying it and removing it and this is obligatory according to
ability and the proof is that Rasulullah (saws)
removed the idols at the opening of Makkah and sent others to remove
them.
[Sharh of Usul al-Thalathah - By ash-Shaykh al-‘Allamah ‘Ali Ibn Khudayr al-Khudayr (fakk Allahu asrah)]
INSHA'ALLAH TO FURTHER READ SIMILAR POSTS/ ARTICLES ON THIS TOPIC, CLICK:
Understanding Diversity Islamically...
"O
mankind! We have created you from a male and a female, and made you
into nations and tribes, that you may know one another. Verily, the most
honorable of you with Allah is that (believer) who has the most fear of
Allah. Verily, Allah is All-Knowing, All-Aware." [49:13]
"that you may know one another" Meaning: So that you may know one another and how close you all are to one another in lineage, but not out of boastfulness. Then Allah informed us that the most elevated amongst them (i.e. the children of Adam) are those who fear Allah the most. The Prophet (saws) said: “Learn your lineages so that you can maintain ties of kinship." [At-Tirmidhi - Sahih]
"that you may know one another" Meaning: So that you may know one another and how close you all are to one another in lineage, but not out of boastfulness. Then Allah informed us that the most elevated amongst them (i.e. the children of Adam) are those who fear Allah the most. The Prophet (saws) said: “Learn your lineages so that you can maintain ties of kinship." [At-Tirmidhi - Sahih]
Ascription to a tribe and a nation is affirmed in Islam. The companions of the Prophet (saws) used to ascribe themselves to their tribes and their people in the presence of the Messenger (saws) and he never disapproved of that.
The Messenger (saws) said: "Indeed
Allah has removed from you the pride of the pre-Islamic period and its
boasting about ancestors. One is only a pious believer or a wretched
sinner. You are sons of Adam and Adam (was created from) dust. Let the
people abandon boasting about their ancestors, for they are merely fuel
in Jahannam; or they will become more insignificant in (the sight of)
Allah than the beetle which rolls dung with its nose." [Abu Dawood - Hasan]
The Importance of Aqeedah !
The Messenger (saws) informed Mu'adh bin Jabal when he was going to the land of Yemen, "You
are going to a people from the People of the Book. Let the first thing
that you call them to be the worship of Allah. If they acknowledge
Allah, then inform them that Allah has obligated upon them five prayers
during their days and nights." [Bukhari and Muslim]
This
hadith is clear. It does not require much of an explanation. The
Prophet (saws) applied this principle in his practical calling to Islam.
He stayed in Makkah for thirteen years to teach the people Imaan and to
educate his Companions on this point and to correct the beliefs of the
people. That is the pattern upon which the Companions were brought up.
Jundub Ibn 'Abdullah al-Bajaly said, "We learned Imaan (faith) and then we learned the Quraan and it increased our Imaan." 'Abdullah ibn 'Umar said, "We
lived during an instant of time in which one of us would receive faith
first before receiving the Quraan and when the surahs were revealed we
would learn what they permitted and what they prohibited and what they
forbade and what they ordered and what should be the stance towards
them. But I have seen many men from whom one is given the Quraan before
Imaan and he reads it from the opening of the Book to its closing and he
does not know what it orders and what it forbids and what should be his
stance towards it. He is like someone who is just throwing out dates
(i.e., he does not get any benefit from his recital)."
Boredom of life !?!
The reasons for antipathy and hatred toward the worldly
life are varied. Some people dislike this transient life out of their
desire for the reward from Allah and love to meet Him. Hence, one of
the righteous predecessors said: "The gift of a believer is
death." Such a person detests the worldly life because his life
is attached to the hereafter. Although he dislikes the life of the
world, he fulfills the right of Allah and the right of His servants
and endeavors to do good as much as he can – in compliance with the
verse that reads: "And worship your Lord until there comes to
you the certainty (death)." [15:99]
There are other people who dislike the worldly life not because of their love for the hereafter, but because they regard themselves as unlucky while others are more fortunate. Undoubtedly, this is a kind of displeasure with the predestination of Allah Who grants and distributes sustenance. In the Quraan, He says: "And if Allah had extended (excessively) provision for His servants, they would have committed tyranny throughout the earth. But He sends (it) down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing." [42:27]
There are other people who dislike the worldly life not because of their love for the hereafter, but because they regard themselves as unlucky while others are more fortunate. Undoubtedly, this is a kind of displeasure with the predestination of Allah Who grants and distributes sustenance. In the Quraan, He says: "And if Allah had extended (excessively) provision for His servants, they would have committed tyranny throughout the earth. But He sends (it) down in an amount which He wills. Indeed He is, of His servants, Acquainted and Seeing." [42:27]