Explanation of the author's statement: He said (… they took the graves of their prophets as mosques).
Machine translationRead the Arabic original
The Shaykh : And his statement: Muwatta Malik 9:93 means they made them mosques. As we mentioned previously, taking graves as mosques has two aspects: either by praying at them or by building mosques on them. Praying at the graves is taking them as mosques, just as building mosques on them is taking them as mosques. He said: Sunan an-Nasa'i 2046Sahih (Darussalam).
"And Ibn Jarir, through his chain, from Sufyan, from Mansur, from Mujahid:" Yes. General question: Did Allah answer the supplication of the Messenger (peace and blessings be upon him)? He answered his supplication, and his grave did not become an idol to be worshipped? Yes?
The student: ... .
The Shaykh : ... the mu'adhdhin. On this, on this language, it is correct to say Muhammad is the Messenger of Allah, because we do not doubt that the common people say "Muhammad is the Messenger of Allah." We do not doubt that they intend the statement; they intend the statement. There is no ambiguity, but they erred in pronunciation. As long as they intend the statement, and in a language, we say, if Allah wills, it is correct. And the same applies to "Allah is Great" ... Allah is Great, or not? What is your opinion on this?
This is permissible because the language allows replacing the hamza if what precedes it is with a waw, and here what precedes it is dammed: "Allahu wa Kabir" is permissible. And this is also one of the issues that, praise be to Allah, has relieved us; otherwise, from the beginning, the person would be exhausted ... the mu'adhdhins, not in this nor in that.
Now, answer the question: Did Allah, Glorified and Exalted is He, answer the supplication of the Prophet (peace and blessings be upon him) so that his grave did not become an idol to be worshipped, or did His wisdom necessitate not answering it, because not everything the Messenger (peace and blessings be upon him) asked for is answered? It may be that the wisdom of Allah, Glorified and Exalted is He, forbids that. What is your opinion?
The student: ... .
The Shaykh : Ibn al-Qayyim says: Allah answered his supplication, so it is not mentioned that the Messenger (peace and blessings be upon him) made his grave an idol ever. Rather, he (peace and blessings be upon him) protected his grave with three walls. These three walls are protected ... to the extent that it becomes an idol to be worshipped besides Allah. And we have not heard, praise be to Allah, in history that it was made an idol. It is correct that there are people now who exaggerate in his regard, but it did not reach the point of making him an idol. Rather, they may worship the Messenger, even if in a distant place.
The student: ... .
The Shaykh : ... .
The student: ... .
The Shaykh : Strange.
The student: ... .
The Shaykh : Circumambulating it does not mean making it an idol to be worshipped. We are talking about supplication: do they turn to it and supplicate to it?
The student: ... .
The Shaykh : This[Al-Anfal 8:32] Yes, this is invalid ... intended.
So they worshipped it. And this topic is connected to what came before it, which is that exaggeration in the graves of the righteous turns them into idols to be worshipped besides Allah. That is, the matter ends with the exaggerators worshipping these graves or their owners.
And his statement:Sahih Muslim 23a means other than Him. This includes when it is worshipped alone or when it is worshipped with Allah, because the obligation in the worship of Allah is to single Him out. If something else is associated with it, it does not become worship of Allah. And it is established that Allah, the Exalted, says in the Qudsi Hadith: Sahih Muslim 2985.
And his statement: Exaggeration. What is the meaning of exaggeration, Ya Husayn?
The student: Exceeding the limit.
The Shaykh : Exceeding the limit in praise or blame. And the intended meaning here is praise, or is it blame? Praise. And his statement: includes the awliya (close friends of Allah) and the prophets, and even those below them.
And his statement: is the plural of idol. And an idol is everything that is taken as an object of worship other than Allah. This is unlike a statue, for a statue is an image that represents. And an idol is more general.
The student: Shaykh.
The Shaykh : Yes.
The student: ... .
The Shaykh : The image is the statue. Every statue is an idol, but not every idol is a statue.
The student: The image ... .
The Shaykh : No, no ... a statue is what is worshipped besides Allah in the form of an image.
He said:.
The student: ... .
The Shaykh : ... Now. The Prophet (peace and blessings be upon him) said:Muwatta Malik 9:93 And this has been discussed previously. I did not know, and if I had known, I would have debated you about it. We will debate you about this. What is the appropriate connection between the first sentence in the hadith and the second? He said: Muwatta Malik 9:93 Then he said: The connection between the two sentences is good.
The student: ... .
The Shaykh : The question now: What is the aspect of the connection between the first and the second sentence?
The student: Because of the anger of Allah.
The Shaykh :Muwatta Malik 9:93.
The student: Because the anger of Allah indicates ... .
The Shaykh : We mentioned it. Yes?
The student: ... .
The Shaykh : Yes, to their worship. That is, yes, this is with you.
The student: ... said in the first sentence ... .
The Shaykh : No, no, this anger is because taking mosques leads to their worship. Yes. His statement: in the hadith is the affirmation of anger for Allah. Is the anger real?
The student: Yes, it is real.
The Shaykh : Or is it a metaphor for retribution?
The student: No, it is real ... .
The Shaykh : It is real, but it does not resemble the anger of the created beings. Yes, not in its limit and not in its effect. Yes, now, Mustafa, we said: not in its essence and not in its effects. Now, Ya Mustafa, not in its essence?
The student: ... .
The Shaykh : Huh? Not in its essence means the anger does not resemble the anger of the created beings, neither in the essence of the anger nor in the effects of the anger. Huh?
The student: ... .
The Shaykh : Yes, due to His saying, the Exalted:[Ash-Shuraa 42:11] And not in its effects - Abdullah -.
The student: ... the anger of Allah is known; when He is angry, He takes retribution.
The Shaykh : Yes.
The student: The anger of the created being may lead to ... .
The Shaykh : Yes. Do you have something? We mentioned that the anger of the created being leads to bad behavior, not injustice to
others. He himself breaks his property, yes, he destroys his car, yes, he divorces his wife, or not? But the anger of Allah ... because the action of Allah is all accompanied by wisdom, which is necessary in it. As for the anger of the created being, it is affected by ... Therefore, the Prophet (peace and blessings be upon him) warned against it. He said: "Advise me." He said:. Now, among those who interpreted anger as retribution. Is their interpretation correct? Come, Abd al-Rahman.
The student: The Asha'irah interpreted anger as retribution. They are the Asha'irah.
The Shaykh : Yes. The Asha'irah, and this ... why?
The student: ... .
The Shaykh : Yes. Correct, yes. And the condition is not the unconditioned, is it correct? Yes?
The student: The anger of the created being is retribution.
The Shaykh : No, no...
The student: ... .
The Shaykh : ... Yes.
The student: ... .
The Shaykh : Yes, but this retribution is not like that retribution. This is retribution with wisdom from Allah, Mighty and Majestic, and placing things in their proper place. The retribution of the created being may lack wisdom ... but it does not resemble this. Yes.
The anger on those who took the graves of their Prophets as places of prostration was terrible.
اشتد غضب الله على قوم اتخذوا قبور أنبيائهم مساجدtake the graves of their prophets as Masjids
اتخذوا قبور أنبيائهم مساجد"And Ibn Jarir, through his chain, from Sufyan, from Mansur, from Mujahid:
Have you seen al-Lat and al-'Uzza
أفرأيتم اللات والعزىThe student: ... .
The Shaykh : ... the mu'adhdhin. On this, on this language, it is correct to say Muhammad is the Messenger of Allah, because we do not doubt that the common people say "Muhammad is the Messenger of Allah." We do not doubt that they intend the statement; they intend the statement. There is no ambiguity, but they erred in pronunciation. As long as they intend the statement, and in a language, we say, if Allah wills, it is correct. And the same applies to "Allah is Great" ... Allah is Great, or not? What is your opinion on this?
This is permissible because the language allows replacing the hamza if what precedes it is with a waw, and here what precedes it is dammed: "Allahu wa Kabir" is permissible. And this is also one of the issues that, praise be to Allah, has relieved us; otherwise, from the beginning, the person would be exhausted ... the mu'adhdhins, not in this nor in that.
Now, answer the question: Did Allah, Glorified and Exalted is He, answer the supplication of the Prophet (peace and blessings be upon him) so that his grave did not become an idol to be worshipped, or did His wisdom necessitate not answering it, because not everything the Messenger (peace and blessings be upon him) asked for is answered? It may be that the wisdom of Allah, Glorified and Exalted is He, forbids that. What is your opinion?
The student: ... .
The Shaykh : Ibn al-Qayyim says: Allah answered his supplication, so it is not mentioned that the Messenger (peace and blessings be upon him) made his grave an idol ever. Rather, he (peace and blessings be upon him) protected his grave with three walls. These three walls are protected ... to the extent that it becomes an idol to be worshipped besides Allah. And we have not heard, praise be to Allah, in history that it was made an idol. It is correct that there are people now who exaggerate in his regard, but it did not reach the point of making him an idol. Rather, they may worship the Messenger, even if in a distant place.
The student: ... .
The Shaykh : ... .
The student: ... .
The Shaykh : Strange.
The student: ... .
The Shaykh : Circumambulating it does not mean making it an idol to be worshipped. We are talking about supplication: do they turn to it and supplicate to it?
The student: ... .
The Shaykh : This
O Allah, if this should be the truth from You, then rain down upon us stones from the sky
اللهم إن كان الحق من عندك فأمطر علينا حجارة من السماءSo they worshipped it. And this topic is connected to what came before it, which is that exaggeration in the graves of the righteous turns them into idols to be worshipped besides Allah. That is, the matter ends with the exaggerators worshipping these graves or their owners.
And his statement:
which the people worship beside Allah
يعبد من دون اللهI am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.
أنا أغنى الشركاء عن الشرك من عمل عملا أشرك فيه غيري تركته وشركهAnd his statement: Exaggeration. What is the meaning of exaggeration, Ya Husayn?
The student: Exceeding the limit.
The Shaykh : Exceeding the limit in praise or blame. And the intended meaning here is praise, or is it blame? Praise. And his statement:
in the graves of the righteous
في قبور الصالحينAnd his statement:
Idols
أوثاناThe student: Shaykh.
The Shaykh : Yes.
The student: ... .
The Shaykh : The image is the statue. Every statue is an idol, but not every idol is a statue.
The student: The image ... .
The Shaykh : No, no ... a statue is what is worshipped besides Allah in the form of an image.
He said:
Malik narrated in al-Muwatta
روى مالك في الموطأThe student: ... .
The Shaykh : ... Now. The Prophet (peace and blessings be upon him) said:
O Allah! Do not make my grave an idol that is worshipped. The anger on those who took the graves of their Prophets as places of prostration was terrible.
اللهم تجعل قبري وثنا يعبد اشتد غضب الله على قوم اتخذوا قبور أنبيائهم مساجدO Allah! Do not make my grave an idol
اللهم لا تجعل قبري وثناThe anger of Allah intensified
اشتد غضب اللهThe student: ... .
The Shaykh : The question now: What is the aspect of the connection between the first and the second sentence?
The student: Because of the anger of Allah.
The Shaykh :
O Allah! Do not make my grave an idol that is worshipped. The anger
اللهم تجعل قبري وثنا يعبد اشتد غضب اللهThe student: Because the anger of Allah indicates ... .
The Shaykh : We mentioned it. Yes?
The student: ... .
The Shaykh : Yes, to their worship. That is, yes, this is with you.
The student: ... said in the first sentence ... .
The Shaykh : No, no, this anger is because taking mosques leads to their worship. Yes. His statement:
The anger of Allah intensified
اشتد غضب اللهThe student: Yes, it is real.
The Shaykh : Or is it a metaphor for retribution?
The student: No, it is real ... .
The Shaykh : It is real, but it does not resemble the anger of the created beings. Yes, not in its limit and not in its effect. Yes, now, Mustafa, we said: not in its essence and not in its effects. Now, Ya Mustafa, not in its essence?
The student: ... .
The Shaykh : Huh? Not in its essence means the anger does not resemble the anger of the created beings, neither in the essence of the anger nor in the effects of the anger. Huh?
The student: ... .
The Shaykh : Yes, due to His saying, the Exalted:
There is nothing like unto Him
ليس كمثله شيءThe student: ... the anger of Allah is known; when He is angry, He takes retribution.
The Shaykh : Yes.
The student: The anger of the created being may lead to ... .
The Shaykh : Yes. Do you have something? We mentioned that the anger of the created being leads to bad behavior, not injustice to
others. He himself breaks his property, yes, he destroys his car, yes, he divorces his wife, or not? But the anger of Allah ... because the action of Allah is all accompanied by wisdom, which is necessary in it. As for the anger of the created being, it is affected by ... Therefore, the Prophet (peace and blessings be upon him) warned against it. He said: "Advise me." He said:
Do not get angry
لا تغضبThe student: The Asha'irah interpreted anger as retribution. They are the Asha'irah.
The Shaykh : Yes. The Asha'irah, and this ... why?
The student: ... .
The Shaykh : Yes. Correct, yes. And the condition is not the unconditioned, is it correct? Yes?
The student: The anger of the created being is retribution.
The Shaykh : No, no...
The student: ... .
The Shaykh : ... Yes.
The student: ... .
The Shaykh : Yes, but this retribution is not like that retribution. This is retribution with wisdom from Allah, Mighty and Majestic, and placing things in their proper place. The retribution of the created being may lack wisdom ... but it does not resemble this. Yes.