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Tawheed The Tawheed Of The Prophets & MessengersBy Shaikh Muhammad Ibn Salih al-UthayminTranslated by Maaz QureshiWe would like to explain that the message of
the Messengers, from the first of them which is Nooh (’alayhis-salaam),
to the last of them which is Muhammad (sallallaahu
’alayhi wa sallam); all of them called to Tawheed.
Allaah the Exalted said: “And
We have not sent before you any Messenger, except that We revealed to him that
there is no deity worthy of worship except Me, so worship Me.” [Sooratul-Anbiyaa‘
21:25] And
Allaah the Exalted said: “And
indeed We sent to every nation a messenger saying: Worship Allaah, and leave off
the false deities.” [Sooratun-Nahl 16:36-37] That
is to say that the creation were created by One, and He is Allaah the Mighty and
Majestic. He created them for His
worship, and to attach their hearts to it, and for His deification (ta‘aaliha)
and exaltation (ta’dtheem) and fear
(khawf) and hope (rajaa‘)
and trust (tawakkul) and fervent
desire (raghbah), and dread (rahbah);
until one withdraws from everything related to the worldly life, not preferring
them over the Tawheed of Allaah the
Mighty and Majestic in any of these affairs. So because you are part of the
creation, then it is inevitable that you refer to your Creator, in heart and
soul, and in everything. Due to
this, the call (da’wah) of the
Messengers (’alayhimus-salaam) was
to the magnificently important matter of the worship of Allaah alone, without
any partners. It
is not possible that Allaah the Mighty and Majestic sent the Messengers to
mankind to call to Tawheedur-Ruboobiyyah
only, but to Tawheedul-Uloohiyyah
also. That is because those who
denied Tawheedur-Ruboobiyyah were
very few; to the extent that those who denied it did not feel this denial to be
possible in the depths of their hearts, except that their intellects knew of it,
and recognized it, but they rejected it due to pride.
Indeed the scholars have divided Tawheed
into three categories: THE
FIRST CATEGORY: TAWHEEDUR-RUBOOBIYYAH:
This
is the singling out of Allaah in three matters: in creation (khalq),
and mastership (malak), and
management (tadbeer).
The proof for that is the statement of Allaah the Exalted: “Indeed
His is the creation and the command.” [Sooratul-A’raaf 7:54] There
is a proof found in this aayah in
that its predicate proceeds the One who is entitled to delay.
And the principle of literary composition is that beginning the nominal
clause with that which is supposed to come after.
The principle of literary composition (balaaghah)
is that beginning with that which deserves to be delayed implies absolute
restriction. Then reflect upon the
introductory term in this aayah, ‘alaa’
(Indeed) which implies extra notice and special emphasis.
“Indeed His is the creation and
the command.” So it is not
for anyone other than Him, so this creation and the command is supreme
management (tadbeer). As
for absolute domination (al-malak),
then the proof for it resembles the statement of Allaah the Exalted: “And
for Allaah is the absolute domination of the heavens and the earth.” [Sooratul-Jaathiyah
45:27] So
verily this proves that Allaah the Glorified and Exalted alone has the right of
absolute domination, and just like the last aayah,
this one also begins with that which deserves delay.
So therefore, the Lord – the Mighty and Majestic – is to be singled
out alone with the qualities of creation (al-khalq),
absolute domination (al-malak) and
supreme management (tadbeer).
So if you say: How do you reconcile between what you have just mentioned,
and the fact that the ability of creation is found amongst other than Allaah?
Take for example the statement of Allaah the Exalted: “So
blessed is Allaah, the best of creators.” [Sooratul-Mu‘minoon 23:14] And
similar to this is what is found in the statement of the Prophet (sallallaahu
’alayhi wa sallam) in regards to the picture-makers: “It shall be said
to them: Bring to life whatever you have created.” [2] And similar to this is
the statement of Allaah the Exalted in the hadeeth
qudsee: “And who is more oppressive than the one who resorts to creating
the likeness of My creation?” [3] So how do you reconcile between your
statement that Allaah is alone in His creating and between what these texts
stipulate? So
the answer it to say: that the creation has been created out of nothing, and
this is something specific for Allaah the Exalted.
As for altering something to another form, then this is not truly
creating, even if it is called ‘created’ with the expression of
organization. However, in reality,
this is not a total creation. So
for example, this carpenter makes a door out of wood, so it is said: he created
a door. However, this product was
fashioned from that which was created by Allaah the Mighty and Majestic.
It is not possible for the people, whatever level of capability they may
have reached, to create the branch of a tree, nor to create an atom, nor to
create an atom. Listen to the
statement of Allaah the Mighty and Majestic: “O
people! An example is presented, so
listen to it. Verily those whom you
call upon besides Allaah will never create as much as a fly, even if they
gathered together for it. And if
the fly should steal something from them, they could not recover it from him.
Weak are the pursuer and the pursued.” [Sooratul-Hajj 22:73] “...those
whom...” This is a comprehensive term covering everything that is called
upon besides Allaah from trees, rocks, human beings, kings and other than them.
Everything that is called upon besides Allaah “will
never create as much as a fly, even if they gather together for it.”
And if everyone is singled out by that, then their weakness will be
singled out by that, “if the fly
steals something from them, they could not recover it from him.”
So if a fly steals something from those who are called upon besides
Allaah, they are not capable of recovering it from this weak fly.
If a fly comes across the most powerful king in the world and takes a sip
from his drink, it is not possible for the king to take out his drink from this
fly. Likewise, if it comes across
his food. So therefore, Allaah the
Mighty and Majestic alone is the creator. So
if you say: how do you reconcile between your statement that Allaah is alone in
Kingship (malak), [4] and the
affirmation of kingship for the creation? For
example, Allaah the Exalted said: “Or
those whose keys you possess (malak).”
[Sooratun-Noor 24:61] “Except
from their wives, or those whom their right hands possess (malak).”
[Sooratul-Mu‘minoon 23:6] So
the answer is that they can be reconciled from two angles: Firstly,
the sovereignty (malak) of men over
something is not complete and comprehensive.
So I have sovereignty of that which is in my possession, but I do not
have sovereignty of that which is in your possession.
So Allaah the Mighty and Majestic is sovereign over everything.
So everything is included under the sovereignty of Allaah the Mighty and
Majestic in its entirety. Secondly,
my mastery over this thing is not true mastery where I can do with it whatever I
wish. I can only do with it that
which I have been commanded to by the Sharee’ah.
So the true Master is Allaah the Mighty and Majestic.
If I exchange one dirham for
two dirhams, I do not have the
authority (malak) to do that, nor is
that lawful for me. So therefore,
my mastery (malak) is deficient.
Also, I do not have mastery over anything in terms of full capability to
do to it what I please, because such a capability (qudrah)
is (only) for Allaah. So it is not
possible for me to say to my ill servant: ‘Be cured,’ so he becomes cured.
And it is not possible for me to say to my healthy servant: ‘Be ill,’
so he becomes ill. Rather, the true
ability to change things is for Allaah the Mighty and Majestic.
So is He says to him: ‘Be cured,’ he will be cured, and if He says to
him: ‘Be ill,’ he will be ill. So
therefore, I do not have the ability to change the affairs absolutely, neither
in terms of the Sharee’ah, nor in
terms of ability. So my mastery (malak)
here is deficient in terms of being able to change things, and it is deficient
in terms of being able to change things, and it is deficient in terms of being
universal and all-encompassing. So
with that, it becomes clear to us how Allaah the Mighty and Majestic his to be
singled out in His Mastery (malak).
My power of tadbeer does not
cover everything, I have the power of tadbeer
over that which is under my authority and possession.
Likewise, my power of tadbeer
only does not occur, except upon that which is in conformity to what the Sharee’ah
have made permissible for me in this tadbeer.
So from this moment, it becomes clear that our statement that ‘Allaah
the Mighty and Majestic is to be singled out alone in khalaq
(creation), malak (absolute
domination), and tadbeer (supreme
management),’ is fully absolute and eternal.
There is nothing excluded from that because everything that we have
mentioned does not contradict what has been affirmed from that. THE
SECOND CATEGORY: TAWHEEDUL-ULOOHIYYAH:
This
is the singling out of Allaah the Mighty and Majestic in worship, so as not to
become a servant to other than Allaah. No
king is to be worshipped, nor any Prophet, nor any saint, nor any scholar, nor a
mother, nor a father; no one is to be worshipped except Allaah alone.
So Allaah the Mighty and Majestic alone is to be singled out in
deification and worship, and due to this it is called, Tawheedul-Uloohiyyah
(the oneness of Allaah in deification), or it is named, Tawheedul-’Ibaadah
(the oneness of Allaah in worship). So
by expressing it in connection to Allaah, it becomes Tawheedul-Uloohiyyah,
and by expressing it in connection to the worshipper, it becomes Tawheedul-’Ibaadah.
So worship is built upon two great matters, they are love (mahabbah)
and exaltation (ta’dtheem), the
result of them is: “Verily
they used to hasten towards good deeds, and they used to supplicate to Us in
hope (raghbah) and
fear (rahbah).”
[Sooratul-Anbiyaa‘ 21:90] So
mahabbah (love) can be raghbah
(hope), and exaltation (ta’dtheem)
can be dread (rahbah) and fear (khawf).
Due to this, worship consists of commands and prohibitions: the commands
are built upon hope and seeking to reach the Commander; the prohibitions and are
built upon exaltation and dread of this Magnificent One. So
if I love Allaah the Mighty and Majestic, I hope in what is with Him, and I hope
to reach Him, and I seek the path that will get me to Him, and I obey His
instructions completely. When I
exalt Him, I come to fear Him, and I decide to disobey Him, I become cognizant
of the Magnificence of the Creator, the Mighty and Majestic, so I avoid
disobedience. “Indeed
she was determined to seduce him, and he would have been inclined to her, had he
not seen the proof of his Lord. That
was how We averted evil and immorality from him.” [Soorah Yoosuf 12:24] So
this is from the favour of Allaah upon you, that when you resolve to become
involved in disobedience, you will find Allaah in front of you.
So you wake up and you become fearful, and you distance yourself from
disobedience, because you worship Allaah with hope and fear. So
what is the meaning of al-’Ibaadah?
Worship is applicable to two matters: to the action, and the one for whom
the action is done. It is applied
to the action that is a form of worship (ta’abbud),
so it is said: The man worshipped his Lord with ’ibaadah
and ta’abbud and we use ‘ta’abbud’
by way of using the verbal noun upon the infinitive.
And we know that by expressing its application upon the action, it refers
to: Being subservient to Allaah the Mighty and Majestic in love and exaltation,
by acting upon His commands, and avoiding His prohibitions.
Whoever is subservient to Allaah honours Allaah. “And
the honour is for Allaah and His Messenger.” [Sooratul-Munaafiqoon 63:8] And
the definition (of worship) is applied to the object of it, that is: the one who
is worshipped by it. It is with
this meaning that we come to know that Shaykhul-Islaam Ibn Taymiyyah came to
know when he said: “Worship (al-’ibaadah)
is a collective noun comprising of everything that Allaah loves and is pleased
with from statements and actions, outward or inward.” [5] So it is obligatory
that this thing that we worship Allaah with be made for Allaah alone, and that
it is not to be directed to other than Him, such as Prayer, fasting, zakaat
(alms), Pilgrimage, supplication, vows, fear and trust and other than these from
the acts of worship. So
if you say: What are the proofs that Allaah is to be singled out with Uloohiyyah?
So the answer is that there are many proofs, from them is the statement
of Allaah the Exalted: “And
We did not send a messenger before you, except that We revealed to him that
there is no deity worthy of worship, except Me, so worship Me.” [Sooratul-Anbiyaa‘
21:25] “And
indeed We sent to every nation a messenger saying: Worship Allaah and avoid the
false deities.” [Sooratun-Nahl 16:36] And
there is also the statement of Allaah the Exalted: “Allaah
bears witness that there is no deity worthy of worship except Him, and so do the
Angels and the People of Knowledge.” [Soorah Aali-’Imraan 3:18] So
this is a clear proof that there is no deity worthy of worship besides Allaah
the Mighty and Majestic. I testify
that there is no deity worthy of worship besides Allaah, and you must testify
that there is no deity worthy of worship besides Allaah.
This is the true testification. If
a person says: How do you reconcile this with the fact that Allaah affirms other
deities besides Himself, as is found in the statement of Allaah the Exalted: “And
do not call upon other deities along with Allaah.” [Sooratun-Nisaa‘
4:88] And
like the statement of Allaah: “Whoever
calls upon another deity along with Allaah, he has no proof for it.” [Sooratul-Mu‘minoon
23:117] And
like the statement of Allaah: “And
they were not availed at all by their deities which they called upon besides
Allaah.” [Soorah Hood 11:101] And
like the statement of Ibraaheem: “Do
you desire falsehood as gods besides Allaah?” [Sooratus-Saaffaat 37:86] And
there are other aayaat, so how do you
reconcile between this and the testification that there is no deity worthy of
worship besides Allaah? So the
answer is that uloohiyyah for anyone
other than Allaah is an uloohiyyah of
falsehood, it exists in name only. “These
are not but mere names you have named them with – you and your forefathers –
for which Allaah has sent down no authority.” [Sooratun-Najm 53:23] So
the deification of these deities is falsehood and they are only worshipped and
deified by those who are ignorant. So
they are not true deities, but they are still worshipped, so they become deities
that are worshipped, but they are still deities of falsehood. “That
is because Allaah is the truth, and those whom you call upon besides Allaah are
falsehood.” [Soorah Luqmaan 31:30] So
these are two categories from the categories of Tawheed,
which no one from amongst the people of the Qiblah
who ascribes himself to Islaam rejects, nor opposes.
However, there have come out from amongst the people who call for the
deification of a human being, such as the extremist Raafidah
for example. They say that ’Alee
(radiyallaahu ’anhu) is a deity; as
their ringleader – ’Abdullaah Ibn Saba‘ – claimed when he came to
’Alee Ibn Abee Taalib, and he said to him: ‘You are Allaah in truth!’
However, ’Abdullaah Ibn Saba‘ was originally a Jew who entered into
the Religion of Islaam in order to call to the following (tashee’)
of the Ahlul-Bayt (the Family of the
Prophet), so as to mislead the people of Islaam from their Religion.
Shaykhul-Islaam Ibn Taymiyyah (d.728H) said: “This is just like what
Paul fabricated when he entered into the Religion of Christianity in order to
corrupt the Religion of the Christians.” [6] This man, ’Abdullaah Ibn Saba‘
said to ’Alee Ibn Abee Taalib (radiyallaahu
’anhu): ‘You are Allaah in truth,’ and ’Alee Ibn Abee Taalib was not
pleased that anyone should raise him above his status, to the extent that
’Alee Ibn Abee Taalib, due to his equity, justice, knowledge and
well-acquainted, used to say in his sermons: “The best of this Ummah
after its Prophet is Aboo Bakr, then ’Umar.” [7] He used to make this
statement publicly in the Friday sermons. Indeed
this has been related concurrently (tawaatur)
form him, and how can one says this and affirms that his family is from the
human race, be pleased that it be said to him: Verily you are Allaah?!
So due to this, they were censured with the severest censure.
He commanded that trenches be dug, so they were dug, then they were
filled with wood and it was ignited. Then
he came to the people and threw them into the fire and burned them in it because
their falsehood was great and not insignificant, and refuge is sought with
Allaah. And it is said that
’Abdullaah Ibn Saba‘ escaped and was not captured.
The important thing is that ’Alee Ibn Abee Taalib (radiyallaahu
’anhu) burned the Saba‘iyyah
in the fire because they called upon him in uloohiyyah. So
we say: Whosoever is from amongst the people of the Qiblah,
he does not deny these two categories of Tawheed;
and they are: Tawheedur-Ruboobiyyah
and Tawheedul-Uloohiyyah, even though
there may exist some from amongst the people of innovation who deify human
beings. TAWHEEDUL-ASMAA‘
WAS-SIFAAT:
This
is a matter concerning which, many have entered into war.
So the people can be divided into three categories with respect to it.
So the people can be divided into three categories, and they are: mumaththal
(one who resembles Allaah to something from His creation) mu’attil
(one who denies the Attributes of Allaah) and the mu’tadah
(one who is moderate). And the one
who denies (mu’attil) is either a
liar or a distorter. And the first
innovation that was innovated into this Ummah
was the innovation of the Khawaarij,
because their leader revolted against the Prophet (sallallaahu
’alayhi wa sallam). He was
Dhul-Khuwaysirah from the tribe of Tameem.
The Prophet (sallallaahu ’alayhi
wa sallam) was dividing up the booty
that had come. So he divided in up
amongst the people, so this man said to him: O Muhammad!
Be just! [8] So this was the first revolt (khurooj)
that was revolted against the Sharee’ah
of Islaam. Then their fitnah
became great at the end of the Caliphate of ’Uthmaan, and during the fitnah
that took place between ’Alee and Mu’aawiyah.
So the Muslims were declared to disbelievers and their blood was made
lawful. Then
the innovation of the Qadariyyah was
invented, they are the Magians of this Ummah,
they are those who say: Allaah the Glorified and Exalted did not pre-decree the
actions of the servants, and that they do not enter into the Will of Allaah, and
that their actions were not created. Rather,
their leaders and extremists say that these things are not known aforehand by
Allaah, and that it is not written in the Preserved Tablet (al-Lawhul-Mahfoodth),
and that Allaah does not know what the people will do until they do it.
And they say, that this is a matter of rejection, and these people were
known in the later stages of the Companions (radiyallaahu
’anhum). So indeed they
became known in the time of ’Abdullaah Ibn ’Umar (radiyallaahu
’anhu) and ’Ubaadah Ibn Saamit and a group from the Companions, but they
were in the last stages of the Companions. Then
the innovation of irjaa‘ was
invented, and it became known in an age where many of the taabi’een
were alive. So the Murji‘ah
are those who say that eemaan (faith)
is not harmed by disobedience! If
he asks you whether you are a Believer and you say yes, he says to you that
disobedience does not harm your eemaan.
You can fornicate, steal and drink intoxicants, and kill, yet you will
remain a Believer, so you are a Believer who is complete in eemaan,
even if you commit all types of disobedience.
However, Shaykhul-Islaam Ibn Taymiyyah said that when the speech of the Qadariyyah
and the Murji‘ah was refuted by the
remaining Companions, it was in regards to obedience and disobedience, and the
Believers and the faasiq (disobedient
one), they did not speak about their Lord and His Attributes. So
there came a people from amongst those who are extremely intelligent, those who
call to giving the intellect precedence over the Revelation.
So they uttered a statement that was in between two statements – the
statement of the Murji‘ah, and the
statement of the Khawaarij – they
said that the one who commits a major sin is not a Believer, and he is not a
disbeliever as the Khawaarij say.
Rather, he is at a level between two levels; like a man travelling from
one city to another. So he is
travelling along the path, so he is not in his city, nor is he in the city he is
travelling to. Rather, he is at a
level between two levels, this is in regards to the rules and regulations of
this world. As for the affair of
the Hereafter, then such a person will reside in the Hereafter forever, so they
are in agreement with the Khawaarij with
regards to the Hereafter. However,
they oppose them in the life of this world.
This innovation emerged and spread, then the oppressive innovation of the
Jahmiyyah came about, and it is the
innovation of Jahm Ibn Safwaan and his followers, and they are called the Jahmiyyah.
This is an innovation that was invented, and it is not connected to names
and regulations, a Believer or a disbeliever, or a disobedient one, nor does it
refer to a level between two levels. Rather,
it is connected to the Essence (dhaat)
of the Creator. Look
at how the innovations vary in degrees in Islaam, to the extent that they reach
the Creator the Mighty and Exalted. And
they place the Creator at a level of the creation, they say whatever they wish.
So they say that this affirmed for Allaah, and this is not affirmed, and
this is acceptable to the intellect to describe Allaah with, and this is not
acceptable to the intellect to describe Allaah with.
So the innovation of the Jahmiyyah
and the Mu’tazilah was invented.
So in regards to the Names and Attributes of Allaah, they are divided
into various categories: [1]:
One category say that it is not permissible for us to ever describe Allaah,
neither with existence (wujood), nor
with absence (’adam), because to
describe Allaah with wujood
necessitates resembling the other things that exist, and to describe Him ’adam
necessitates resembling Him to other things that are absent, and it is upon the
person to negate existence and absence from Him and whatever is related to that.
So he resembles the Creator to the lawful and unlawful affairs, because
existence and absence are two opposites, and opposites do not unite.
So all of the intellects of the children of Aadam would reject this, they
would not accept it. So look at how
they run away from something only to fall into that which is worse than it! [2]:
And another category of people describe Him with negation (nafee),
not with affirmation (ithbaat);
meaning, that they go to the extent of negating the Attributes from Allaah the
Glorified and Exalted. They do not
affirm anything, meaning that we cannot say that He is Ever-Living (al-Hayy),
we can only say that He is not dead. And
we cannot say that He is the All-Knowing (al-’Aleem).
Rather, we must say that He is not ignorant and so on.
They say that if we affirm something for Him, we have then resembled Him
to the creation, because they claim that everything that exists can be resembles
to Him. So nothing can affirmed for
Him. As for negation, then they
claim that they (the Attributes) are absent, even though He is present in the
Book and the Sunnah in regards to the
Attributes of Allaah and being much more in affirmation than negation.
It is to be said to them, that Allaah says about Himself, the
All-Knowing, the All-Seeing! They
say that this is by way of attributions, meaning hearing is attributed to Him,
not because He is to be described with it, but because the creation hears.
So this is by way of attributions, so ‘All-Hearing’ does not mean
that He hears. Rather, He perceives
audibly. A second group has
emerged, they say that such descriptions necessitate describing Allaah with His
creation, and they do not describe Him in such a way.
According to them, none of these things can be affirmed for Allaah. [3]:
The third category affirms Names for Him, but not Attributes, and these people
are the Mu’tazilah.
They affirm the Names of Allaah, they say that Allaah is All-Hearing,
All-Seeing, Fully Capable, All-Knowing and Wise.
However, He is Fully Capable without ‘capability,’ All-Hearing
without the faculty of hearing, All-Seeing without the faculty of sight,
All-Knowing without ‘knowledge’ and Wise without the faculty of wisdom. [4]:
Then there is a category of people who affirm the True Attributes for Him,
meaning that they affirm the Attributes that agree with the intellect and they
reject the rest. They only affirm
seven Attributes for Him, and they reject the rest by tahref
(distortion), not by takdheeb
(denial), because if they reject them though takdheeb,
then they would have disbelieved. However,
they reject them through tahreef, and
it is what they call ta‘weel
(figurative interpolation). They
seven Attributes that they accept have been collected in the following verses of
poetry: ‘He
is the Ever-Living (hayaat), He has
Speech (kalaam), and Sight (basar); Hearing
(sama’), Will (iraadah),
knowledge (’ilm) and Might (iqtadar).’ So
they affirm these Attributes because they agree with the intellect, and (they
believe that) the rest of the Attributes do not agree with the intellect.
They oppose whatever the intellect dos not agree with.
So these are the Ashaa’irah,
they believe in some of the Attributes and disbelieve in others.
So these are categories of ta’teel
(rejection) in the Names and Attributes, and all of them branch off from the
innovation of al-Jahm, “And whosoever enacts a sinful practice in Islaam, then
h carries its burden and the burden of those who follow him, until the Day of
Judgement.” [9] So
the result – dear brothers – is that they study the works of a people who
meant to gather the statements of the people concerning this affair so that they
may see the strangest of things. There
are those who say, ‘How can an intelligent person – let alone a Believer –
utter the likes of these words?!’ However,
the one who does not make a light for Allaah, then he cannot have a light!
They are those whom Allaah has blinded from insight, just like the one
whom He blinded from sight. So just
as the blind one will not see the light from the sun, even though he may be
standing in front of it, then likewise, the one whom Allaah has blinded in
insight will not see the light of the truth, even though he may be standing in
front of it, and refuge is sought with Allaah.
So due to this, it is always befitting for us to ask Allaah for
steadfastness upon the affair, and that He does not allow our hearts to deviate
after having guided us, because the affair is dangerous.
So Shaytaan will enter upon
the son of Aadam in every circumstance and from every direction, and he will
cause him to have doubt concerning his ’aqeedah
(belief) and his Religion, and in the Book of Allaah and in the Sunnah
of His Messenger (sallallaahu ’alayhi
wa sallam). So this is the
reality of the innovations that have spread amongst the Ummah
of Islaam. However,
not a single innovation has been innovated, except that Allaah has exchanged it
with His blessing and nobility by exposing this innovation and refuting it with
the truth. And this is from the
completeness of the statement of Allaah the Blessed and Exalted, “Verily
We have revealed to you the Reminder, and We shall preserve it.” [Sooratul-Hijr
9] So
this is one of the ways in which Allaah preserves the Reminder and this also
demonstrates the wisdom of Allaah the Mighty and Majestic, because Allaah the
Exalted has made the Muhammad (sallallaahu
’alayhi wa sallam) the last of the Prophets.
The message however, must inevitably remain upon the earth, so that it
can be a proof for the people in front of Allaah.
So therefore, there is no escape from the fact that the message will
remain upon the earth. It is a
necessary demonstration of the wisdom of Allaah the Mighty and Majestic that
every innovation will be exposed and uncovered.
So this is the result and it is due to this that I always say to you,
hasten towards knowledge, because we will have a future in this country if we do
not arm ourselves with knowledge that is built upon the Book and the Sunnah,
or else we will fall into making lawful that which Islaamic countries other than
ours have made lawful. Right now,
this country is the one in which the enemies of Islaam have set up ground and
exerted pressure upon, in order to misguide its people.
So due to that, arm yourselves with knowledge until you are upon a clear
path with regards to the affair of your Religion, and until you wage a war with
your tongues and your pens against the enemies of Allaah the Glorified and
Exalted. So
all of these innovations spread after the Companions.
So the Companions were not fully aware of these affairs, because they
took the Book and the Sunnah upon
their apparent meanings and upon what the fitrah
(natural inclination of every human being) necessitates, and the sound fitrah
is secure. However, these
innovators came and innovated into the Religion of Allaah whatever they
innovated; either due to their little knowledge, or due to their faulty
understandings, or due to their evil intentions.
So they brought about corruption in the world through these innovations
which they innovated. However, as
we said, an innovation has not come about, except that Allaah the Exalted,
through His wisdom, praiseworthiness, sufficiency and excellence, has exchanged,
refuted and exposed it. Footnotes:
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