Ibn al-Qayyim continued:
“...Then He informed that His own testimony is sufficient [to indicate] the correctness of His communication by way of the various signs and evidences He has established to indicate the truthfulness of His Messenger.
For the signs (aayaat) are witness to His truthfulness, and He himself is witness to the truthfulness of His Messenger by way of His signs (aayaat).
Hence, He is the one who is the witness and He is the one who is witnessed. And He is the evidence and the one that the evidence attests to. Thus, He is evidence in His own right, for His own self, as has been said by some of the cognisant ones (‘aarifeen), “How can I seek evidence for the one who is evidence for everything (else)?” For whatever evidence you seek for Him, then His existence is more evident than the evidence itself [i.e. in light of what has preceded.] . It is for this reason that the Messengers said to their respective peoples, “What, is there any doubt concerning Allaah?” (Ibrahim 14:10). For He is more well-known, than any known thing, and more evident than any evidence. In reality, things are known by Him, even though He is known by way of them, and by way of the deduction (of knowledge of Him) from his actions and judgements.” End of excerpt from Ibn al-Qayyim.
The Greater Understanding:
It is appropriate to conclude the Fourth Excerpt with the following words of Ibn al- Qayyim, which actually illustrate the purpose and objective of this whole discussion of attaining the knowledge of Allaah. He (rahimahullaah) said:
“..And due to this, knowledge (ma’rifah) of Allaah has two vast doorways: The first: reflection and contemplation over all of the verses of the Qur’aan, and attaining a specific understanding (of them) by way of Allaah and His Messenger. The second: Reflecting upon His signs that are observed and witnessed, and contemplating over His wisdom (hikmah) therein, His power (qudrah), His kindness (lutf) and benevolence (ihsaan), His justice (adl) and His establishing justice with the creation.
And the combining of all of that leads to understanding (fiqh) of the meanings of His Beautiful Names and Lofty Attributes, and their perfection, and His being singled out with all of that. Also, [an understanding of] their relation to the creation (i.e. the judgements
and will of Allaah in the creation) and the command (i.e. the judgements and will of Allaah with respect to the Sharee’ah). Hence, a person becomes a faqeeh (one who understands [the underlying wisdoms]) of His Commands and Prohibitions, a faqeeh of his Decree and Pre-determination, a faqeeh of His Names and Attributes, a faqeeh of His judgement pertaining to the religion and sharee’ah and the judgement relating to the creation and pre-determination, [as Allaah says] “And that is the bounty of Allaah, He gives it to
whomever He wills, And Allaah is the possessor of great bounty...” End of quote (al-Fawaa’id p.221)
Hence, the reason for contemplation and reflection is to unite this knowledge with the Names and Attributes of Allaah such that a person becomes a faqeeh of the Names and Attributes and of the Sharee’ah and of the Commands and Prohibitions and the judgement of Allaah, that of the Sharee’ah and that which is operative in the governing of the Creation, and this is the desired goal behind reflection and contemplation .
And all of this is in opposition to the orientation of az-Zindani and his likes, who encourage reflection and contemplation and resorting to the intellect in order to arrive at intellectual certainty in one’s faith and to prove one’s faith rationally and the likes. There is a difference, between what az-Zindani promotes and encourages, and between what is actually desired and required by the texts of the Book of Allaah.
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