Explanation of the author's statement: And from 'Umar: that the Messenger of Allah (peace and blessings be upon him) said: "Do not praise me as the Christians praised the son of Mary.
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The Shaykh : He said: "And from 'Umar: that the Messenger of Allah (peace and blessings be upon him) said: Musnad Ahmad 164Sahih (Darussalam)".
Excessive praise is exaggeration in praise, exaggeration in praise.
And his saying: Is the prohibition here directed at this comparison, or is the prohibition general? And his saying: Is it an explanation?
The student: It is an explanation.
The Shaykh : It is possible that it is either this or that. But al-Busayri holds the first view and says:
"Leave what the Christians claimed about their Prophet *** And judge as you wish in praising him and seek judgment"
"Leave what the Christians claimed about their Prophet" such as saying he is the son of Allah or the third of three, and the rest, fill your mouth and belly with his praise, even with what he would not approve of.
"And judge as you wish in praising him and seek judgment" It is possible that his saying: This is general meaning just as you exaggerated in glorification, because the reason for the Christians' praise of the son of Mary was excess, the reason was excess regarding this noble Messenger (peace and blessings be upon him); they made him the son of Allah and the third of three. And the evidence that this is what is intended is his saying: Ash-Shama'il Al-Muhammadiyah 329Sahih (Zubair `Aliza'i) O Allah, send blessings and peace upon him. I am only a servant; I have no right of lordship, nor anything that belongs exclusively to Allah (Mighty and Majestic), nor anything that belongs exclusively to Allah (Mighty and Majestic), and he has nothing of what belongs exclusively to Allah, ever. Ash-Shama'il Al-Muhammadiyah 329Sahih (Zubair `Aliza'i). And these are two descriptions, the most truthful description of the Messenger (peace and blessings be upon him), the most noble description for him, and the most rightful description for him.
The most truthful, most rightful, and most noble description. And with this, the poet says about his beloved:
"Do not call me except by 'O her servant' *** For it is the noblest of my names" ... for example, if his name is Khalid, do not call him Khalid, say "O servant of so-and-so," yes? Because it is the noblest of his names. Every person takes pride in being associated with the servitude of Allah, the servitude of Allah. The noblest description for a person is to be among the servants of Allah[Al-Furqan 25:63] [As-Saffat 37:171] for our servants. So they described them with servitude before messengership, even though messengership is a great honor, but their being servants of Allah (Mighty and Majestic) is nobler and greater. Sahih al-Bukhari 3445 (peace and blessings be upon him). So he is a servant who is not worshipped, and a Messenger who does not lie. This is the best of descriptions. And for this reason, we say in our prayer when we pray upon him, when we greet him: Peace be upon you, and we testify to his messengership, and I bear witness that Muhammad is His servant and His Messenger. This is the best description that the Prophet (peace and blessings be upon him) chose for himself.
The student: Shaykh ... .
The Shaykh : It is better to restrict oneself to what is mentioned in the text; this is better.
And know that rights are of three categories:
A right belonging to Allah: in which no one shares with Him. That is what is specific to Him of lordship, worship, names, and attributes. This is a right for Allah in which no close angel or sent prophet shares with Him. And a right specific to the Messengers: which is to assist them, honor them, and revere them as they deserve.
And a shared right: which is faith in Allah and His Messengers. This is for everyone, or not?[Al-Fath 48:9] It is present in the noble verse [Al-Fath 48:9] This is shared, or not? Shared. This is specific to the Messenger (peace and blessings be upon him). [Al-Fath 48:9] This is specific to Allah (Glorified and Exalted is He). So the noble verse gathered the three rights: the shared and the specific. And those who exaggerate regarding the Messenger (peace and blessings be upon him) say: meaning his Messenger, meaning his Messenger, meaning his Messenger, yes? So they glorify the Messenger as they glorify Allah, may Allah protect us from that. Yes, and this is undoubtedly shirk (associating partners with Allah), because glorification (tasbih) is among the specific rights of Allah, unlike faith. So it is among the shared rights: faith in Allah and His Messenger. Yes.
And his saying (peace and blessings be upon him):Musnad Ahmad 164Sahih (Darussalam) Because praising him and exaggerating in his regard leads to worshipping him, as is the reality. Now, there are people in Madinah at the grave of the Messenger of Allah (peace and blessings be upon him) who say: O Messenger of Allah, help! Help, O Messenger of Allah! O Messenger of Allah, aid us! O Messenger of Allah, our land is dry! O Messenger of Allah, grant me from You a wife! O Messenger of Allah, grant me from You sustenance! ... Explicit and clear text. And I saw with my own eyes a man calling upon Allah under the spout of the Ka'bah, with his back to the House and facing the Prophet, because facing the grave is more noble to him than facing the Ka'bah, may Allah protect us from that. The Ka'bah is better than the chamber, correct? The Ka'bah is better than just the chamber, because the chamber is the house of the Prophet (peace and blessings be upon him) in which he was buried. Correct? So, as long as the Prophet (peace and blessings be upon him) is in it, no, by Allah, not the Throne, not the Ka'bah, not the Throne and its bearers, not Paradise. No, by Allah, not the Throne and its bearers, not Paradise. What do you say about this?
The student: ... .
The Shaykh : This is excess, because now they prefer the chamber, because the Messenger (peace and blessings be upon him) is in it, over the Ka'bah, over the Throne, over the bearers of the Throne, and over Paradise. And this is an exaggeration that the Messenger does not approve of. He does not approve of it for us, nor for himself. It is true that the body of the Messenger (peace and blessings be upon him) is the best, but that the chamber is better than this because the body of the Messenger is in it is a great error. Yes, we ask Allah for safety and well-being.
Do not praise me as the Christians praised 'Eesa ibn Maryam
لا تطروني كما أطرت النصارى عيسى ابن مريمPraise me
تطرونيAnd his saying:
as the Christians praised
كما أطرتas the Christians praised
كما أطرتThe student: It is an explanation.
The Shaykh : It is possible that it is either this or that. But al-Busayri holds the first view and says:
"Leave what the Christians claimed about their Prophet *** And judge as you wish in praising him and seek judgment"
"Leave what the Christians claimed about their Prophet" such as saying he is the son of Allah or the third of three, and the rest, fill your mouth and belly with his praise, even with what he would not approve of.
"And judge as you wish in praising him and seek judgment" It is possible that his saying:
Do not praise me
لا تطرونيas the Christians praised
كما أطرتI am merely a servant,’ so say: '[He is] Allah’s servant and His Messenger.’
إنما عبد فقولوا عبد الله ورسولهI am merely a servant,’ so say: '[He is] Allah’s servant and His Messenger.’
أنا عبد فقولوا عبد الله ورسولهThe most truthful, most rightful, and most noble description. And with this, the poet says about his beloved:
"Do not call me except by 'O her servant' *** For it is the noblest of my names" ... for example, if his name is Khalid, do not call him Khalid, say "O servant of so-and-so," yes? Because it is the noblest of his names. Every person takes pride in being associated with the servitude of Allah, the servitude of Allah. The noblest description for a person is to be among the servants of Allah
And the servants of the Most Merciful are those who walk upon the earth easily
وعباد الرحمان الذين يمشون على الأرض هوناAnd Our word has already preceded for Our servants, the messengers,
ولقد سبقت كلمتنا لعبادنا المرسلينcall me the Slave of Allah and His Apostle
قولوا عبد الله ورسولهThe student: Shaykh ... .
The Shaykh : It is better to restrict oneself to what is mentioned in the text; this is better.
And know that rights are of three categories:
A right belonging to Allah: in which no one shares with Him. That is what is specific to Him of lordship, worship, names, and attributes. This is a right for Allah in which no close angel or sent prophet shares with Him. And a right specific to the Messengers: which is to assist them, honor them, and revere them as they deserve.
And a shared right: which is faith in Allah and His Messengers. This is for everyone, or not?
That you [people] may believe in Allah and His Messenger
لتؤمنوا بالله ورسولهThat you [people] may believe in Allah and His Messenger
لتؤمنوا بالله ورسولهand you support him and you honor him
وتعزروه وتوقروهand exalt Allah morning and afternoon.
وتسبحوه بكرة وأصيلاThat you may believe in Allah and His Messenger, and honor him
لتؤمنوا بالله ورسوله وتعزروهand revere him
وتوقروهand glorify Him
وتسبحوهAnd his saying (peace and blessings be upon him):
Do not praise me as the Christians praised 'Eesa ibn Maryam
لا تطروني كما أطرت النصارى عيسى ابن مريمThe student: ... .
The Shaykh : This is excess, because now they prefer the chamber, because the Messenger (peace and blessings be upon him) is in it, over the Ka'bah, over the Throne, over the bearers of the Throne, and over Paradise. And this is an exaggeration that the Messenger does not approve of. He does not approve of it for us, nor for himself. It is true that the body of the Messenger (peace and blessings be upon him) is the best, but that the chamber is better than this because the body of the Messenger is in it is a great error. Yes, we ask Allah for safety and well-being.