Thursday, October 16, 2008

Christians’ Polytheism and Its Impact on the Muslim Ummah (Community)

Christians’ Polytheism and Its Impact on the Muslim Ummah (Community)

By Sheikh:
Abi Abd El Mouiz Mohamed Ali Ferkous

All praise is due to Allâh, the Lord of the Worlds. Peace and blessings be upon the one Allâh sent as a mercy to the Worlds; and on his family, companions and fellow brothers till the Day of Recompense. To proceed:
Verily îsâ (Jesus) son of Maryam (Mary) is a Servant and Messenger of Allâh, a Word of Allâh sent to Maryam (Mary) and a Spirit coming from Him. Allâh تعالى made of the birth and the education of îsâ (Jesus) and his mother a sign and a Revelation. îsâ (Jesus) Was the last Prophet and Messenger of Allâh تعالى to the Children of Israel who deviated and turned away from the Legislation of Mûsâ (Moses) ; they were kept under material covetousness and they lost the right and pure spirit of the religion. Therefore, Allâh تعالى sent the Messiah to guide those who went astray of the Children of Israel, he revived and restored the religion to them and cleared up its features. Meanwhile, Allâh تعالى accomplished, through the Messiah His Servant, evident miracles; thus, he brought the dead to life, healed the blind and the leper, informed people of what they ate and what they stored in their homes, he called to worship Allâh Alone, without ascribing any partner or associate to Him. Besides, he denied all worship to the false deities and thoughts. He followed the tradition of his brothers the messengers, confirmed those who preceded him and gave glide tidings of the one coming after him([1]). However, they belied him and became an enemy to them. They charged him, and his mother, of the greatest blasphemies and they conspired to murder him. Allâh purified him and raised îsâ (Jesus) up unto Himself. His call spread thanks to what Allah accomplished through the helpers of the Messiah, they called people to his religion and to his legislation until it made it victorious over its antagonists and things got conformable to the Truth([2]). This is the belief of those who are on the right path about the Messiah son of Maryam (Mary).
However, his message was faced to a so hard resistance and persecution, mixed to polytheist doctrines and pagan philosophies that it ended by loosing its fundamental principles. This is what favored its falsification, which emerged doctrines and convictions in Christianity that deviated and distorted the Revealed Message to îsâ (Jesus) .
Amongst the most important philosophical convictions and pagan doctrines on which Christianity is founded: Preaching the Trinity and the divinity of the Messiah and the Holy Ghost. Christians believe that the three are one God: the Father, the Son, and the Holy Spirit; they are one in essence and equal in glory and power. None got ahead to life. All the Christian sects believe on the incarnation of Allah in the Messiah - which means the act of God coming to earth in human form as îsâ (Jesus) -, but they diverge on the manner of this union and this incorporation. One group believes that it is a streak of light on the transparence of the body. Another believes that it is the reflect of the candle’s engraving, another one also thinks it’s the appearance of the spiritual in the corporal, a fourth one thinks that the divine is contained in the human, a fifth group considers that the word of Allâh is mixed with the body of the Messiah as well as milk is mixed with water. So, for the Christians, and according to their falsified religion, Allâh is one in essence, impartial and without dimension, moreover He is independent, absolute, and one in essence and three in people!([3]). Since these pretensions are wrong and complex, it was not easy for them to understand them([4]). Thereby, Christians diverged on this matter very clearly and the different sects qualify one another of disbelief. Allâh عزّ وجلtreated all of them as disbelievers and their destiny is torment if they do not cease their sayings. Allâh تعالى said:
﴿لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللهَ ثَالِثُ ثَلاثَةٍ وَمَا مِنْ إِلَهٍ إِلا إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ﴾ [المائدة: 73].
“Surely, disbelievers are those who said: 'Allâh is the third of the three (in a Trinity)'. But there is no ilâh (god) (none has the right to be worshipped) but One ilâh (God – Allâh). And if they cease not from what they say, verily a painful torment will befall on the disbelievers among them” (Al-Mâida: 73).
In addition to their wrong convictions: The invention of the story about sacrifice and crucifixion. Christians believe that the Messiah is dead crucified for the atonement for the sins of humankind. They pretend that he is the unique of Allâh sent to get rid of humankind sins and those of their father Adam ([5]). All the Christians agree on the fact that the son is united with the person whom they call the Messiah, that person showed himself to people, and then he was crucified and killed. However, they disagree on the form of this crucifixion; wondering whether death would have happened on the divine part of îsâ (Jesus) , or on the human one, or on both of them?([6]) Then, they pretend that after his crucifixion, he was buried and then brought to life three days later on Sunday; he is raised up to the heavens after overcoming death. Allah denies the vanity of their pretensions and reveals the truth on the events that happened and denounces their lie, Allâh عزّ وجلّ said:
﴿وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا، بَلْ رَفَعَهُ اللهُ إِلَيْهِ وَكَانَ اللهُ عَزِيزًا حَكِيمًا﴾ [النساء: 157-158].
“And because of their saying (in boast), 'we killed Messiah îsâ son of Maryam (Mary), the Messenger of Allâh', - but they killed him not, nor crucified him, but the resemblance of Îsâ (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. Îsâ (Jesus) , son of Maryam (Mary)]. But Allâh raised him [Îsâ (Jesus)] up (with his body and soul) unto Himself (and he is in the heavens). And Allâh is Ever All-Powerful All-Wise". (An-Nisâ ́: 157-158).
This is the Christian religion, founded on the blasphemy of Allah, lowering Him and associating other false gods to Him, pretensions based on vain doctrines and corrupted convictions that are, most of them, extracted from the previous religions. This is what makes it loose its purity and its fundamental and correct form and conformity to the one revealed to Îsâ (Jesus) son of Maryam, Messenger of Allâh the Lord of the Worlds. Eventually, the falsified Christian religion gathers both an imperfect divinity and the association to Allah, either at the level of His Rububiya (Lordship) or at the level of His Uluhiya (Worship).
Among the aspects of the Christians association to the Rububiya of Allâh: what we have already mentioned above; the exaggeration in the veneration of the creature. In other words, the personality cult, up to make of that creature associated to the Creator, a part of Him, and even another divinity with Him, denying of course the fact that he is a Servant([7]). In addition, other cases of association to Allah in His Lordship, to some of them is the unity between the divine and the human in the person of the Messiah. For others, the thought which consists of the incarnation of Allah in the person of Îsâ (Jesus) , which means that Îsâ (Jesus) is a divine man; human in his outside form and divine in inside nature. Therefore, he is composed of two natures incorporated one into the other and thus they become one, like water and iron or milk and water. Another case of association to Allah in His Rububiya, the pretension that Îsâ (Jesus) will judge people for their deeds in the Hereafter([8]), and from that derives the right to legislate granted to the spiritual leaders in their clerical organization and the right of forgiveness and repentance attributed to the monk and the priest([9]).
Concerning the aspects of the Christians’ association to Allah in His Uluhiya, it is revealed through the worship of the Messiah in their prayers and the worship of sculpted images and statues in their churches([10]). Some of them also worship the blessed Virgin Maryam, believing she is the mother of God, the same as for the glorification of the cross, which is their symbol, as well as the glorification of the Prophets' graves. It is for this reason that the Seal of the Prophets had cursed the Jews and the Christians who considered the graves of the Prophets for places of worship. This is because the origin of the association to Allâh and the worship of the statues are due to those who stayed by the graves and considered them as places of worship. Thus, Christian community has gathered, at once, polytheism and an imperfect lowered divinity. They are, therefore, more misguided and more polytheists than the Jews([11]).
The impact of the Christians’ polytheism on the Muslim community is very evident. Amongst the most dangerous pretensions that influenced the Sufis and the worshippers of Al-Jahmiyah sect is the pantheism that we have already talked about; this idea of the falsified Christianity dictates that Allah is incarnated in the Messiah. Some extremists Sufi and their alike pretend that Allah, the Truth, has chosen human bodies where He, by His Lordship, incarnates. He removes the human meaning to these bodies, which are chosen to be the beloved of Allâh, they will be the choice of His obedience and His service, they will be adorned with His guidance, and their position is elevated and honored in comparison to His other creatures([12]). What Al-Hallâj sings, illustrates well this matter, in saying:
“Glory to the one who manifested his conception,
The penetrating secret of his divine direction.
Then, in the Universe, is visible,
In the shape of eating and drinking.
Even seen by his creation,
As the eyebrow sees the other!([13]).
Similar to their polytheism, what happened to many sects affiliated to Islam who are mistaken by what learned people find inside their heart by the effect of the faith in Allah, of His knowledge, His Light and His Guidance. The adepts of these sects end to believe that these blessings are Allah Himself([14]).
The effect of the falsified Christianity on the Muslim community is an undeniable factor; the proof is the existence in the nations of Islam the doctrine of the personality cult or the overestimation of the Prophets, in the beloved of Allâh and righteous people. With the Sufis, Ar-Râfidhah and Al-Jahmiyah and their alike who have exaggerated in the Messenger esteem and the Shiites have exaggerated in the person of Ali bin Abi Tâlib and other personalities less important. They have exaggerated in their glorification and they have elevated them from servants and worshipers position to the worshiped one. The Prophet said: “Do not exaggerate in praising me as the Christians praised the son of Maryam, for I am only a Slave. So, call me the Slave of Allah and His Messenger”([15]). The Prophet also said: “Beware of exaggeration in matter of religion. Verily those, before you, have perished because of the religious exaggeration”([16]). As well as I found out in these sects and others, of those who stay by the graves and consider them as places of worship, whereas the Prophet said: “Beware of those who preceded you and used to take the graves of their prophets and righteous men as places of worship, but you must not take graves as mosques; I forbid you to do”([17]). He also said: “(It will be) From among the most wicked people who will be living at the time when the Hour will be established and those who take graves as mosques”([18]). Also, among the aspects of influence, the Christians’ pretension that the Messiah is a light([19]). Likewise, some of the Sufis pretend that the Prophet is a light of Allah’s Light. In this way, they exaggerate in his glorification. Besides, some Sufis and those staying by the graves put the picture of their Sheikhs right in the direction of the Ka ̀ba “Qibla” to bend and prostrate themselves before the figurative representations of the Messiah, Meriem, Georges*or Butros*. Churches are never practically saved of such matter; they invoke them apart from Allah. Other Sufis can take these pictures with them or hang them on the wall imploring a cure or a blessing. In the Sahîh (authentic) Narrated ̀Â ́ishah Umm Salama mentioned about a church she had seen in Ethiopia in which there were pictures. She told the Messenger about it, in which he said: “If any righteous person dies among those people they would build a place of worship at his grave and make these pictures in it. They will be the worse creature with Allâh”([20]). Among other aspects of influence: The Christian spiritual leaders are granted the power to legislate, whereas this power is exclusively reserved to the Lord عزّ وجلّ. In this way, Christians have worshiped these leaders by obeying them while they made the lawful illicit and the illicit lawful. According to ̀Ady Bnu Hâtim who heard the Prophet reading this verse:
﴿اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابا مِّن دُونِ اللهِ…﴾ [التوبة:31]
“They (Jews and Christians) too their rabbis and their monks to be their lords besides Allâh (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allâh)…” (At-Taubah: 31), I told him then: “We did not worship them”, he said: “Did not they forbid what Allah permitted and you forbade it, too? And did not they permit what Allah forbade and you permitted it, too?” I answered: “Yes, It was the case”, he said: “Hence that is their worship”([21]).
The character of this influence, also, appears clearly on stubbornness blind followers of their schools and their own scholars, even if, they are preaching in opposition with the texts of the revelation. This issue is visible in some Muslim countries where the power to legislate, to change, and to modify in matter of religion is granted to the parliament and the rulers, not even wondering if these legislated texts are in accordance with the prescriptions and the texts of the Revelation. As we can find Christian influence on the Sufis at the level of notions, such as mysticism, renunciation of the world, hermitage, giving up with marriage and the purification of the soul by torturing the body with firm and harsh exercises. Moreover, organizing trips around the country, imitating the monks in their sermons, in their exercises and their spiritual retreats. (See the example of “Vivification Of The Religious Sciences” of Elghazali([22])).
What have been presented above are the most important effects of Christian polytheism on the Muslim community. In fact, the Prophet was telling the truth: “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure, you would follow them”. We said, “O Allah's Messenger! (Do you mean) the Jews and the Christians? He said, “Whom else?”([23]).
Our final prayer is all praises to Allâh, the Lord of the Worlds. Peace and blessings of Allâh be upon our Prophet Muhammad, on his family, companions and fellow-brothers till the Day of Recompense.

([1]) See Majmû ̀ Al-Fatâwah (The Whole Fatâwa of Ibn Taimiyah): (28/606-607).
([2]) See Ighâthatul-Lahfân (Relieve The Restless) Ibn Al-Qayyim: (2/682).
([3]) See Majmû ̀ Al-Fatâwah (The Whole Fatâwa of Ibn Taimiyah): (28/607). See also: Mazâhir Al-Inhirâfât Al- ̀Aqadiyah (The Aspects of Dogmatic Deviations) by Idrîs: (1/75).
([4]) See the different Christians’ declarations of the irrationality of the trinity, a question that can not be neither understood nor accepted by reason in: “Christianity: from Monotheism to Trinity” of Muhammad Ahmad Al-hâj: (207).
([5]) See Ighâthatul-Lahfân (Relieve The Restless) Ibn Al-Qayyim: (2/696), also Al-Mausû ̀atul Muyassarah (Easy Encyclopedia), supervised by Al-juhanî: (2/575).
([6]) See Al-Milal wan-Nihal (Confessions and Sects), By Ash-Shihristâni: (2/33-44).
([7]) See Ighâthatul-Lahfân (Relieve The Restless) Ibn Al-Qayyim: (2/694).
([8]) Al-Mausû ̀atul Muyassarah (Easy Encyclopedia), supervised by Al-juhanî: (2/575). Hidayatul-Hayâra (Guiding the Perplexing) Ibn Al-Qayyim: (168), and the following.
([9]) See Hidayatul-Hayâra (Guiding the Perplexing) Ibn Al-Qayyim: (28).
([10]) See See Ighâthatul-Lahfân (Relieve The Restless) Ibn Al-Qayyim: (2/698-704-705).
([11]) See Majmû ̀ Al-Fatâwah (The Whole Fatâwa of Ibn Taimiyah): (7/226). Hidayatul-Hayâra (Guiding the Perplexing) Ibn Al-Qayyim: (165).
([12]) See Mazâhir Al-Inhirâfât Al- ̀Aqadiyah (The Aspects of Dogmatic Deviations) by Idrîs: (1/76).
([13]) See Talbîs Iblîs (The Devil's Deception), Ibn Al-Jauzî: (224).
([14]) Hidayatul-Hayâra (Guiding the Perplexing) Ibn Al-Qayyim: (182).
([15]) Reported by Al-Bukharî, in “The Hadiths of the Prophets”: (3445). Ahmad: 156. Al-Humaidi in his Musnad (30), in the Hadith of Umar bnu Al-Khatâb .
([16]) Reported by An-Nasâ ́i, in “The Rituals of Pilgrimage”: (3070). Ibn Mâjah, in “The Rituals”: (3144). Ahmad: (3305). Al-Baihaqi: (9806), and Ibn Al-Jârûd in Al-Muntaqa: (473), from the Hadith of Ibn ̀Abbâs , Authenticated by Al-Albâni, in “The Pilgrimage of the Prophet ” p. (78), and in As-Silsilatu As-Sahihah (The Authentic Chain): (5/177).
([17]) Reported by Muslim, in “The Mosques”: 1216, from the Hadith of jundub .
([18]) Reported by Al-Bukharî, in Al-Fitan (Trials and Afflictions…): (7067). Ahmad: (3921), from the Hadith of Abdullallâh Bnu Mas ̀ûd .
([19]) See Majmû ̀ Al-Fatâwah (The Whole Fatâwa of Ibn Taimiyah): (2/316-317).
([20]) Reported by Al-Bukharî, in Salât (The Prayer): (434). Muslim, in “The Mosques”: (1209). An-Nasâ ́i, in “The Mosques”: (712). Ahmad: (24984). Al-Baihaqi: (7471), from the Hadith of ̀Â ́isha .
([21]) Reported by At-Tirmidi, in Tafsir (The Interpretation): (3095). Al-Baihaqi, in his Sunan Al-Kubrâ: (10/115-2). Ibn Taimiyah made it Fair in Al-îman (Faith): (64), and Al-Albâni in Sahîh Sunan At-Tirmidi: (3/247).
([22]) See Ihyâ ́ Ulum Ad-Dîn (Revival of The Religious Sciences) of Al-Ghazzâli: (1/266-3/343).
([23]) Reported by Al-Bukhâri, in Holding Fast to the Qur ́ân and the Sunnah: (7320). Muslim, in “Knowledge”: (6952). Ahmad: (12120). from the Hadith of Abu Sa ̀îd Al-Khudri .

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