Explanation of the Book of Tawhid-39

The Shaykh :"And he also

Narrated by Ibn Abbas (may Allah be pleased with them both) that a man said to the Prophet (peace and blessings be upon him): What Allah wills and what you will

عن ابن عباس رضي الله عنهما أن رجلا قال للنبي صلى الله عليه وسلم ما شاء الله وشئت

"
This man appears to me to have said that in order to honor the Messenger of Allah (peace and blessings be upon him). He said, "What Allah wills and what you will," to honor him. And he, meaning this man, delegated the matter to the will of the Messenger (peace and blessings be upon him) and the will of Allah. But the Prophet (peace and blessings be upon him), who was sent to establish the oneness of Allah, rejected that from him. And what did he say? He said: The question here is for rejection and may also contain the meaning of wonder, meaning how do you make me equal to Allah? So it combines rejection and wonder, because any person who makes the created like the Creator has undoubtedly done something astonishing.
And his saying: What is the meaning of "nida"? Nida is the equivalent and the equal, meaning have you made me equal to Allah the Exalted in this matter.
It is derived from this hadith: That honoring the Prophet (peace and blessings be upon him) with an honor that equates the Creator is shirk (associating partners with Allah). If he believes in equality, it is major shirk. If he believes in less than that, it is minor shirk. If this matter is shirk, what about those who attribute the right of the Creator to the Messenger (peace and blessings be upon him)? This is more severe and greater. They repeat the saying of the one who said:
"O most noble of creation, to whom shall I take refuge *** besides You when the general calamity befalls"
They repeat this in nights they believe are among the most noble nights and the closest to Allah Mighty and Majestic, as if they are drawing near to Allah by associating partners with Him. Yes, and I seek refuge in Allah. And this is among the greatest, indeed, in reality, it is not just associating partners with Him, but it is more severe than associating partners with Him.
"To whom shall I take refuge besides You" means: and not the Lord of the worlds,
"when the general calamity befalls", and this verse is among the most false things. Why? I believe that if any person is struck by a general or specific calamity and takes refuge in the Messenger (peace and blessings be upon him), does the Messenger benefit him? Absolutely not, he does not benefit him. Even if he calls out until the Day of Resurrection, the Messenger (peace and blessings be upon him) does not benefit him. If Allah says to him , , , how can the one struck by a general or specific calamity find no refuge except in the Messenger (peace and blessings be upon him), who is dead in his grave (peace and blessings be upon him), even if he is alive in the barzakh (the interval between death and resurrection) life? So this verse is among the most false truths, or among the most false statements, and among the most invalid meanings, and among the most unjust injustices, and I seek refuge in Allah. And yet it is sung in a night they believe they are drawing near to Allah by keeping it alive, which is the night of the Mawlid, and he says:
"If You are not taking my hand on the Day of Resurrection *** as a favor, then say: O slip of the foot"
We ask Allah for safety. Then he said:
"For from Your generosity is the world and its neighbor, *** And from Your knowledge is the knowledge of the Tablet and the Pen"
Some scholars said: He left nothing for Allah. And this is true. If the world and its twin, which is the Hereafter, are from His generosity, and not all of His generosity, but from His generosity, and the knowledge of the Preserved Tablet and the Pen is from His knowledge, what remains for Allah Mighty and Majestic? Nothing remains for Allah. And I am amazed how... and He was formed in his mother's womb and came out (peace and blessings be upon him) as people come out, and he suckled as people suckle, and he became hungry as people become hungry, and he became thirsty as people become thirsty, and he felt pain as they feel pain, and he became sick more than they do, and he had fevers as the two of us have fevers, and he forgot as we forget. All human conditions apply to him. He prepared to defend himself. If he had any of the attributes of Lordship, he would have said to a thing "Be" and it would be. But he prepared, he put on armor, and at Uhud he was between two armors (peace and blessings be upon him), and he carried weapons and wore a helmet. Do you not think, by Allah, that this implies he has a right to Lordship? Absolutely not. Rather, this establishes the human attributes of the Messenger (peace and blessings be upon him). But he (peace and blessings be upon him) was given by Allah the Exalted the distinction over humans by what He revealed to him of this great Shari'ah (Islamic sacred law), for which no similar one was legislated for the world, and none will be legislated. This is what distinguished him. Look, humanity is like us, human. And He confirmed humanity by His saying: Then the distinction between him and the creation came by His saying: And without doubt, Allah gave him of the noble morals by which there is perfection in every aspect. He gave him that. He gave him great patience, and He gave him generosity, and He gave him liberality, but all of it is within the limits of humanity. As for reaching the divine attributes, this is impossible. To the attributes of Lordship, this is impossible. And whoever claims that has disbelieved in Muhammad (peace and blessings be upon him) and disbelieved in the One who sent him. So the important thing is that we do not exaggerate in the Messenger (peace and blessings be upon him) by placing him in a position he rejects, nor do we diminish his right which must be, but rather what he had over us. So we give him what is due to him, and we ask Allah to help us to fulfill his right. But we do not place him in the position of the Lord Mighty and Majestic. And Allah the Exalted is the One who commands him to say, as we mentioned earlier: , . Yes, he said: .
And in this hadith is a benefit: Rejecting what is wrong, even if it is in a matter concerning you. Where is this taken from? From the fact that the Prophet (peace and blessings be upon him) rejected this from him, saying: even though he did this to honor him. And based on this, if a person faces you and bows to you at the taslim (the closing salam of prayer), it is obligatory for you to reject it from him. Do not say, "By Allah, I am shy. This is a person who honored me. I am shy to tell him this is forbidden." No, say, "This is forbidden." And do not let anyone's blame affect you in Allah, and it will not harm you in any way.
And in this hadith is evidence that it is among the good of calling to Allah the Exalted that when you mention what is prohibited, you mention what is permissible, so as not to close the door in front of people. Because when he prohibited "What Allah wills and what you will," he guided him to the permissible. And this is evidence from several evidences from the Qur'an and the Sunnah that when the prohibited is mentioned to people, it is part of the completion of the call to mention to them what is the lawful alternative. So from the Qur'an, is it Isa (Jesus)?
The student:

The Shaykh : Yes, This is a prohibition from this phrase. After that? This is the permissible alternative. And in the Sunnah?
The student: This hadith.

The Shaykh : This hadith and the hadith of Bilal regarding the Barani dates. He said: , Yes.