Abu Mansur Al-Maturidi (333 A.H.) on Ibadah and Shirk

Continuing our series on debunking istiqlalis,[1] we look at some important remarks made by Al-Maturidi from his Qu’ranic commentary, Ta’weelat Ahl Al-Sunnah.

He said:

(هؤلاء شفعاؤنا عند الله)، عرفوا أن ما كانوا يعبدون من الأوثان وغيرها ليسوا بآلهة في الحقيقة ولا لهم الألوهية حقيقة، وأن حقيقة الألوهية لله، لكنهم سموها: آلهة؛ لأنهم كانوا يعبدونها، وكل معبود عند العرب إله؛ لأن الإله هو المعبود، وقدروا تسمية كل معبود: إلها؛ لذلك سموها: آلهة وإن عرفوا أن ليست لهذه الأشياء ألوهية حقيقة، وأن ذلك لله عز وجل.

“(“These are our intercessors with Allah.”) They understood that the idols and other objects they worshiped were not truly deities, nor did they possess genuine divinity. They recognized that true divinity belongs exclusively to Allah. However, they referred to these objects as “gods” because they worshiped them, as among the Arabs, anything worshiped was considered a god. The term “god” was synonymous with “the object of worship.” Thus, they called them “gods,” even though they knew these objects did not possess actual divinity, which they acknowledged belonged solely to Allah, the Almighty.”

He said elsewhere:

ولكن قد ذكرنا أنهم كانوا يتبعون عظماءهم في التحليل والتحريم؛ كقوله: (اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ)، وكانوا لا يتخذون أُولَئِكَ الأحبار أربابًا في الحقيقة، ولكن كانوا يتبعونهم فيما يحلون ويحرمون ويصدرون عن آرائهم؛ فسموا بذلك لشدة اتباعهم أُولَئِكَ في التحليل والتحريم، واللَّه أعلم

“It has already been mentioned that they would follow their religious leaders in matters of permitting and prohibiting, as indicated by the verse: “They have taken their rabbis and monks as lords besides Allah” [At-Tawbah: 31]. However, they did not regard these rabbis and monks as lords in the literal sense. Rather, they followed them in what they deemed permissible or forbidden, submitting to their judgments and opinions. Consequently, they were described as having taken them as lords due to the extent of their adherence to these leaders in matters of permissibility and prohibition. And Allah knows best.”

He also said:

وإلا لم يحتمل أن يقع عندهم أن رب العالمين هو ذلك العجل، لكنه ما ذكرنا أنهم كانوا يستجيزون في اعتقادهم عبادة من دونه، فقال عند ذلك ورد عليهم اعتقادهم فقال: (أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا (89) أي: ألا يرون أن لا إذن في عبادة من يرجع إليه القول ويملك النفع والضر وهو البشر، فكيف أذن في عبادة من لا يملك شيئًا من ذلك، واللَّه أعلم

“Otherwise, it is improbable that they would have believed that the Lord of the worlds was embodied in that calf. Rather, as we have mentioned, they permitted themselves, in their belief, to worship other entities besides Him. In response to this, the verse challenges their belief, stating: “Do they not see that it cannot return to them any word, and it cannot bring them harm nor benefit?” (20:89). This implies: do they not realize that permission for worship cannot be granted to anyone incapable of communication, nor possesses power to cause harm or benefit, such as a human being? How, then, could permission be granted to worship something utterly devoid of such capabilities? And Allah knows best.”

And:

وقوله - عَزَّ وَجَلَّ - (وَيَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِنَ السَّمَاوَاتِ وَالْأَرْضِ شَيْئًا) فائدة ذكر هذا لنا - واللَّه أعلم - لئلا نتبع بعض المخلوقين بأهوائنا، ولا نكل في أمورنا إلى من نعلم أنه لا يملك ضرّا ولا نفعًا، ولا يستطيع شيئا من الرزق، كما تبع أُولَئِكَ في عبادة من يعلمون أنه لا يملك شيئًا، ولا نفعًا ولا ضرا فيعبدونه؛ يذكر سفههم في عبادتهم من يعلمون أنه لا يملك شيئًا من النفع والضر والرزق لئلا نعمل نحن مثل صنيعهم بمن دون اللَّه من المخلوقين.

“The verse “And they worship besides Allah that which does not possess for them [the power of] provision from the heavens and the earth in anything” (Quran 16:73) conveys a profound lesson for us—Allah knows best—to caution us against following some of the created beings out of our whims and desires or entrusting our affairs to those whom we know lack the power to bring harm or benefit, nor the ability to provide sustenance. This serves as a reminder to avoid emulating those who worship beings they know to be incapable of possessing any power over harm, benefit, or provision.

By highlighting their foolishness in worshiping what they themselves recognize as powerless in such matters, the verse admonishes us not to fall into the same folly by placing our trust or devotion in anyone besides Allah from among His creation.”

Recommended Reading:

Ibadah Discourse

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[1] This is a label given to those who believe that Shirk cannot occur unless a person believes the object of veneration has some form of independence (istiqlal) from Allah, either completely or partially, by being able to influence Allah’s will against His permission.