Explanation of the hadith of 'Abdullah ibn al-Shakhr (may Allah be pleased with him), who said:

The Shaykh : His father's name is 'Abdullah ibn al-Shakhr: "I set out with the delegation of Banu 'Amir to the Prophet (peace and blessings be upon him), and they said to him: 'You are our master.'" This was a delegation that came to the Messenger (peace be upon him) at the very beginning, either to believe through his hands or having already believed previously, and they came to greet the Prophet (peace and blessings be upon him). They rushed to address him by saying: "You are our master." He said: السَّيِّدُ اللَّهُ The Master is Allah How is this, when we have known from what came before that he is, in fact, (peace and blessings be upon him) the master? Indeed, he himself said regarding Sa'd ibn Mu'adh: قوموا لسيدكم Stand up for your master So why did he (peace and blessings be upon him) say: السَّيِّد الله The Master is Allah ? That is to draw attention to the fact that true lordship belongs only to Allah (Mighty and Majestic). A hadith like this is exactly what removes the difficulty in the minds of some people, namely that it is reported in "Sunan Abu Dawud" that the Messenger (peace be upon him) fell ill one day, and it was said to him: "Shall we bring you a doctor?" He said: الطَّبيب الله The doctor is Allah. Naturally, he does not intend by this phrase, "The doctor is Allah," to deny medicine and doctors in their entirety. It is not because he is the one who said: يا عباد الله ، تداووا ؛ فإن الله لم يُنزِلْ داءً إلا وأنزل له دواء O servants of Allah, seek medical treatment; for Allah has not sent down a disease except that He has sent down for it a cure. In another hadith, he said: علمه مَن علمه ، وجهله مَن جهله Some of us stored that our minds and some forgot it.Sahih al-Bukhari 6604. Therefore, in this situation, it is not possible for the Messenger (peace be upon him) to deny medicine in its entirety or the doctors who practice the profession of medicine. So what did he mean when it was said to him, "Shall we bring you a doctor," and he said: الطَّبيب الله Allah is the Physician.? He meant to draw attention to the fact that the true doctor who heals people and cures them is only Allah, by His command alone, and these doctors who practice the profession of medicine are merely intermediaries, meaning they are only causes. It is as if he (peace and blessings be upon him) meant by his saying: الطَّبيب الله Allah is the Physician. to remind people not to stop at the causes alone and forget the Lord of lords, who created medicine, doctors, causes, and effects in this manner. When they said to him, "You are our master," he said: السَّيِّد الله The Master is Allah. He (peace and blessings be upon him) wanted to remind them that true lordship belongs only to Allah (Mighty and Majestic). So it is as if he is saying: If you apply the term "master" to me, do not exaggerate in this application. Rather, stop at the rights that my Lord (Mighty and Majestic) has given me, and do not add to them. In this sense, it is like another hadith in which the Messenger (peace and blessings be upon him) said: لا ترفعوني فوقَ منزلتي التي أنزَلَني الله فيها Do not raise me above the status that Allah has assigned to me.As-Sunan al-Kubra lil-Nasa'i 64:726, لا ترفعوني فوق منزلتي التي أنزَلَني الله فيها Do not elevate me above the status in which Allah placed meAs-Sunan al-Kubra lil-Nasa'i 64:726. When he (peace and blessings be upon him) said: السَّيِّد الله The Master is Allah, they returned and said: "And we are the best of us in virtue and the tallest of us in stature." He (peace and blessings be upon him) said: قُولُوا بِقَولِكُم وَلَا يَستَجْرِينَّكُم الشَّيطان Say what you like, but do not let Shaytan provoke you.Al-Adab Al-Mufrad 211. He did not deny them when they said: "You are the best of us in virtue and the tallest of us in stature." However, he (peace and blessings be upon him) also alerted them to the necessity of not exaggerating in what they address the Messenger (peace and blessings be upon him) with in terms of praise and commendation. They should not exaggerate in that. So he said: وَلَا يَستَجْرِينَّكُم الشَّيطان And let not Satan lead you astray., meaning say this statement because he is, in fact, the best of them. But do not let Satan lead you to say words that do not please the Most Merciful but rather please Satan. لَا يَستَجْرِينَّكُم الشَّيطان Let not Satan lead you astray. Do not let him lead you to that because of your exaggeration in praising the Messenger (peace and blessings be upon him). Perhaps this is the explanation of what some people have fallen into today in addressing him in some of their anthems by saying to the Prophet (peace and blessings be upon him):
"For from your generosity is the world and its harm *** And from your knowledge is the knowledge of the Tablet and the Pen"
This is the statement that the Messenger (peace be upon him) referred to when he said: قولوا بقولكم هذا أو ببعض قولكم ، ولا يستجريَنَّكم الشيطان Say what you have to say, or part of what you have to say, and do not let the devil make you his agents.Sunan Abi Dawud 4806; meaning do not indulge in praise until you say what is not true. Because the Messenger (peace be upon him) says in the Noble Qur'an: وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me.[Al-A'raf 7:188] How can he be addressed with such poetry:
"For from your generosity is the world and its harm *** And from your knowledge is the knowledge of the Tablet and the Pen"
They attributed knowledge of the unseen to him as if it were part of the knowledge of the Messenger, because they say: "From your generosity is the world and its harm." Part of your generosity. "And from your knowledge" means: part of your knowledge. "Is the knowledge of the Tablet and the Pen." And the knowledge of the Tablet and the Pen is what Allah (Mighty and Majestic) described in the Qur'an and the Sunnah. In the Qur'an, He (the Exalted) said: مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ We have not neglected in the Register a thing[Al-An'am 6:38]. This is the Tablet, this is the correct meaning. So there is nothing that the Messenger (peace be upon him) does not know. This is an exaggeration by the people. And in the Sunnah, the Messenger (peace be upon him) said: أوَّل ما خلق الله القلم ، فقال له : اكتب . قال : ما أكتب ؟ قال : اكتُبْ ما هو كائن إلى يوم القيامة The first thing Allah created was the Pen, and He said to it: Write. It said: What shall I write? He said: Write what is destined to happen until the Day of Resurrection.. So it is not permissible to attribute to the Messenger (peace be upon him) that he knows what is to be until the Day of Resurrection. This is regarding the second half of the verse:
"And from your knowledge is the knowledge of the Tablet and the Pen"
But in the first half of the verse, there is something strange like that, or stranger, a statement that a sane person can hardly comprehend:
"For from your generosity is the world and its harm"
What is the "harm" of the world? It is, of course, the Hereafter. How did the Messenger give away the Hereafter as well? Of course, we can interpret his generosity with the world when the angel came to him and offered to make the mountain silver and gold, and he said: "No, I am not satisfied to be a slave, a Messenger, or a Prophet, a Messenger." So he turned away from the world. But how about the Hereafter?
"For from your generosity is the world and its harm"
Is it conceivable for a Muslim who believes in the Day of Resurrection and what is in it of eternal, abiding bliss to turn away from that? This is not imaginable except for one who does not know what is in the Hereafter. In it is what no eye has seen, no ear has heard, and what has not occurred to the heart of any human being. In it, as He (the Exalted) said: لِلَّذِينَ أَحْسَنُوا الْحُسْنَى وَزِيَادَةٌ For them who have done good is the best [reward] and extra[Yunus 10:26]. The best (reward) for those who did good in this world is the best in the Hereafter, meaning Paradise, and an increase. What is the increase? He said: Seeing Allah in the Hereafter. And seeing Allah in Paradise. This vision, as it came in the authentic hadiths, when the believers see their Lord, they forget all the bliss of Paradise they are in. Is it conceivable that the Messenger (peace be upon him) said that he gave away the world and the Hereafter? And why do we live in the world? Is it not in order to earn the pleasure of Allah in the Hereafter so that we may attain His Paradise and His increase, which is looking at Him (Blessed and Exalted is He)? This is the statement that the Messenger feared for his Ummah, so he warned, saying: ولا يستجرِيَنَّكم الشيطان And let not Satan lead you astray.. We ask Allah (Mighty and Majestic) to make us know the words of our Prophet (peace and blessings be upon him) and to discipline us with his discipline. Indeed, He is the All-Hearing, the Responsive. Now we begin to answer the questions. Yes.

The questioner: The master...

The Shaykh : This appears to be that "al-Sayyid" (the master) is a name with them, a proper name, meaning.

The questioner: Is it permissible.