And we believe in the great intercession of the Messenger of Allah (peace and blessings be upon him) specifically, that he will intercede with Allah the Exalted by His permission, to judge between His servants when they are afflicted with
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author said: "And we believe in the great intercession". The word "we believe" and we say, meaning: O people of the Sunnah and the community, because this creed is built upon that.
"We believe in the great intercession of the Messenger of Allah (peace and blessings be upon him and his family)". The great intercession is a superlative name derived from greatness, because it is the greatest of intercessions; we believe in it for the Messenger (may Allah's prayers and peace be upon him). This great intercession is agreed upon by the people of the Sunnah, the Khawarij, and the Mu'tazilah; all of them believe in it. The great intercession is for the Prophet (peace and blessings be upon him) specifically; no one shares it with him, neither a sent prophet nor a near angel nor anyone else; it is for the Messenger alone. It is from the Praiseworthy Station about which Allah said:[Al-Isra 17:79] It is a station in which the first and the last praise him, and they acknowledge the virtue of the Messenger (may Allah's prayers and peace be upon him).
"He will intercede with Allah the Exalted by the permission of Allah to judge between His servants when they are afflicted with anxiety and distress that they cannot bear".
The Day of Resurrection is a day whose measure is fifty thousand years, with no building, no tree, no garment, and nothing else, amidst severe and immense crowding[Taha 20:108]. In this great day, people are afflicted with distress and anxiety that they cannot bear, so they seek an intercessor with Allah Mighty and Majestic to save them from this standing. To what? They are inspired to go to Adam, so they go to him and mention his virtues and excellences to intercede for them with Allah. He excuses himself by saying that he disobeyed his Lord by eating from the tree, even though he repented from it. But because the station of intercession is a great station, the intercessor must not have anything between him and the one for whom he intercedes that would diminish his station, so he excused himself by eating from the tree, even though he repented and his condition improved thereafter. But you know that a person who has disobeyed the one to whom he seeks intercession will feel shame and embarrassment in his face, so he excused himself by eating from the tree.
They are inspired to go to Noah.
All right, before we move on to the story of Noah. His excuse by eating from the tree indicates that what was reported from Ibn Abbas (may Allah be pleased with him) or others, regarding the saying of Allah the Exalted:[Al-A'raf 7:189-190] It was reported from Ibn Abbas (may Allah be pleased with him) or others that when Eve became pregnant, Satan came to her and said to her and Adam: "I am your companion who took you out of Paradise. Name the child Abd al-Harith, or else he will be born dead." In the end, they named him Abd al-Harith. This story is undoubtedly a lie, one hundred percent. How could he come to them for them to accept his words and say, "I am your companion, what? The one who took you out of Paradise"? Is this the speech of a supplicant and one in distress seeking acceptance of his words? Or is this something that causes aversion to his words? The latter, without a doubt. Also, if Adam had done that—and may he be far from it—it would have been shirk (associating partners with Allah), and shirk is greater than major sins, let alone minor ones. If that had been the case, Adam would have argued with it more than he argues with his eating from the tree. The important point is that this story is a lie, and I think we mentioned it in the explanation of the Book of Tawhid (the oneness of Allah), and we mentioned eight aspects or close to that which indicate its falsity. All right. I say: They come to Adam, and he excuses himself by eating from the tree.
Allah inspires them to go to Noah and ask him to intercede for them with Allah. He excuses himself by saying that he asked for what he had no knowledge of, where he said:[Hud 11:45] So Allah the Exalted said: [Hud 11:46] And in a narration: he excused himself by saying that he cursed his people [Nuh 71:26].
They are inspired to come to whom? To Abraham, and they mention his virtues and excellences to intercede for them with Allah. He excuses himself by saying that he lied three lies. And he did not lie, may Allah's prayers and peace be upon him, but he interpreted and concealed, and concealment (tawriyah) is in reality truth, but its appearance is falsehood. But due to the perfection of Abraham (may Allah's prayers and peace be upon him), whom Allah described as one who fulfilled his covenant, due to his perfection (may Allah's prayers and peace be upon him), he saw that this means it would cause him to be embarrassed to intercede with Allah Mighty and Majestic.
They are inspired to come to Moses, and he excuses himself by saying that he killed a soul for which he was not commanded to kill it. What is this soul? The Copt whom he killed when the Israelite cried out to him for help, and Moses was strong, and he struck him one blow and killed him, because he was strong. All right. Strong.
They are inspired to go to Jesus. Jesus does not excuse himself with anything, but he indicates who is better than him, and that is Muhammad (may Allah's prayers and peace be upon him). And he says: "Go to Muhammad." And each one of them says: "Myself, myself, myself."
So they come to the Messenger of Allah (peace and blessings be upon him). And this matter that occurred by the inspiration of Allah to these people is to make clear the virtue of the Messenger of Allah (peace and blessings be upon him) over the others, because four of them excuse themselves with something that causes embarrassment, and they are: Adam, Noah, Abraham, and Moses. The fourth does not mention a sin; the fifth, the fifth does not mention a sin, but he acknowledges that in the arena is one who is better than him, and that is Muhammad (peace and blessings be upon him), whom Allah forgave what came before of his sin and what came after. So he intercedes with Allah Mighty and Majestic to save the people from what they are in and to judge between them. So Allah Mighty and Majestic answers him and judges between the servants.
This intercession is called by the scholars what? The great intercession, and it is for all people, their believers and their disbelievers, their righteous and their wicked, and no one from the people of the Qibla differed in it; all the people of the Qibla, the innovators and the people of the Sunnah, all of them believe in it.
The author said: "And we believe in the great intercession". The word "we believe" and we say, meaning: O people of the Sunnah and the community, because this creed is built upon that.
"We believe in the great intercession of the Messenger of Allah (peace and blessings be upon him and his family)". The great intercession is a superlative name derived from greatness, because it is the greatest of intercessions; we believe in it for the Messenger (may Allah's prayers and peace be upon him). This great intercession is agreed upon by the people of the Sunnah, the Khawarij, and the Mu'tazilah; all of them believe in it. The great intercession is for the Prophet (peace and blessings be upon him) specifically; no one shares it with him, neither a sent prophet nor a near angel nor anyone else; it is for the Messenger alone. It is from the Praiseworthy Station about which Allah said:
And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.
ومن الليل فتهجد به نافلة لك عسى أن يبعثك ربك مقاما محمودا"He will intercede with Allah the Exalted by the permission of Allah to judge between His servants when they are afflicted with anxiety and distress that they cannot bear".
The Day of Resurrection is a day whose measure is fifty thousand years, with no building, no tree, no garment, and nothing else, amidst severe and immense crowding
and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps].
وخشعت الأصوات للرحمن فلا تسمع إلا همساThey are inspired to go to Noah.
All right, before we move on to the story of Noah. His excuse by eating from the tree indicates that what was reported from Ibn Abbas (may Allah be pleased with him) or others, regarding the saying of Allah the Exalted:
(189) It is He who created you from one soul and created from it its mate that he might dwell in security with her. And when he covers her, she carries a light burden and continues therein. And when it becomes heavy, they both invoke Allah, their Lord, "If You should give us a good [child], we will surely be among the grateful." (190) But when He gives them a good [child], they ascribe partners to Him concerning that which He has given them. Exalted is Allah above what they associate with Him.
هو الذي خلقكم من نفس واحدة وجعل منها زوجها ليسكن إليها فلما تغشاها حملت حملا خفيفا فمرت به فلما أثقلت دعوا الله ربهما لئن آتيتنا صالحا لنكونن من الشاكرين فلما آتاهما صالحا جعلا له شركاء فيما آتاهما فتعالى الله عما يشركونAllah inspires them to go to Noah and ask him to intercede for them with Allah. He excuses himself by saying that he asked for what he had no knowledge of, where he said:
My Lord, indeed my son is of my family
ربي إن ابني من أهليHe said, "O Noah, indeed he is not of your family; indeed, he is [one whose] work was other than righteous, so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant."
إنه ليس من أهلك إنه عمل غير صالح فلا تسألني ما ليس لك به علم إني أعظك أن تكون من الجاهلينMy Lord, do not leave upon the earth from among the disbelievers an inhabitant.
رب لا تذر على الأرض من الكافرين دياراThey are inspired to come to whom? To Abraham, and they mention his virtues and excellences to intercede for them with Allah. He excuses himself by saying that he lied three lies. And he did not lie, may Allah's prayers and peace be upon him, but he interpreted and concealed, and concealment (tawriyah) is in reality truth, but its appearance is falsehood. But due to the perfection of Abraham (may Allah's prayers and peace be upon him), whom Allah described as one who fulfilled his covenant, due to his perfection (may Allah's prayers and peace be upon him), he saw that this means it would cause him to be embarrassed to intercede with Allah Mighty and Majestic.
They are inspired to come to Moses, and he excuses himself by saying that he killed a soul for which he was not commanded to kill it. What is this soul? The Copt whom he killed when the Israelite cried out to him for help, and Moses was strong, and he struck him one blow and killed him, because he was strong. All right. Strong.
They are inspired to go to Jesus. Jesus does not excuse himself with anything, but he indicates who is better than him, and that is Muhammad (may Allah's prayers and peace be upon him). And he says: "Go to Muhammad." And each one of them says: "Myself, myself, myself."
So they come to the Messenger of Allah (peace and blessings be upon him). And this matter that occurred by the inspiration of Allah to these people is to make clear the virtue of the Messenger of Allah (peace and blessings be upon him) over the others, because four of them excuse themselves with something that causes embarrassment, and they are: Adam, Noah, Abraham, and Moses. The fourth does not mention a sin; the fifth, the fifth does not mention a sin, but he acknowledges that in the arena is one who is better than him, and that is Muhammad (peace and blessings be upon him), whom Allah forgave what came before of his sin and what came after. So he intercedes with Allah Mighty and Majestic to save the people from what they are in and to judge between them. So Allah Mighty and Majestic answers him and judges between the servants.
This intercession is called by the scholars what? The great intercession, and it is for all people, their believers and their disbelievers, their righteous and their wicked, and no one from the people of the Qibla differed in it; all the people of the Qibla, the innovators and the people of the Sunnah, all of them believe in it.