|
|
|
|
|
|
The Tawheed of the
Prophets and
Messengers
By Shaykh Muhammad Ibn
Saalih al-’Uthaymeen
We 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:
[1] The following is taken from
Sharhul-’Aqeedatil-Waasitiyyah (1/20-35) of
Shaykh Muhammad Ibn Saalih al-’Uthaymeen.
[2] Related by al-Bukhaaree (no. 5961) and
Muslim (no. 2107). The hadeeth is as
follows: From ’Aa‘ishah (radiyallaahu ’anhaa)
that the Messenger (sallallaahu ’alayhi wa
sallam) said: “Verily the people who made
these pictures will be punished upon the Day of
Judgement, and it shall be said to them: Bring
to life whatever you have created.”
[3] Related by al-Bukhaaree (no. 5953) and
Muslim (no. 2111), from Abee Hurayrah (radiyallaahu
’anhu)
[4] Translator’s Note: The term ‘malak’
is translated more than one way in accordance to
the context in which it is used.
[5] Taken from his treatise al-’Uboodiyyah,
as is found in Majmoo’ul-Fataawaa
(10/149)
[6] This statement was originally stated by al-Laalikaa‘ee
(no. 2832) from ash-Sha’bee. It was
authenticated by Shaykhul-Islaam Ibn Taymiyyah
in Minhaajus-Sunnah (1/29) and he pointed
out the earlier scholars who did this. It was
declared hasan by al-Haafidh Ibn Hajar in
Fathul-Baaree (12/270).
[7] Related by Ahmad (1/110), Ibn Abee ’Aasim in
as-Sunnah (2/570) and Ibn Maajah (no.
106) from ’Alee Ibn Abee Taalib (radiyallaahu
’anhu).
[8] Related by al-Bukhaaree (no. 3610) and
Muslim (no. 1064), from Abee Sa’eed al-Khudree (radiyallaahu
’anhu)
[9] Related by Muslim (no. 1017) from the
hadeeth of Jareer Ibn ’Abdullaah al-Bajalee
(radiyallaahu ’anhu). |
|
|
|
|
|
|
|
|