Fiqh al-Adiyah wa-al-AdhkarAbd al-Razzaq ibn Abd al-Muhsin al-Badr

the noble Messenger, may Allah bless him and grant him peace, to one who praised him excessively: “I am Muhammad ibn Abd Allah, the servant of Allah and His Messenger. By Allah, I do not wish you to raise me above the station in which Allah, Mighty and Majestic, has placed me.”1 Whoever venerates him, may Allah bless him and grant him peace, in a manner he does not approve of has done the very opposite of venerating him. True veneration is that which the Sacred Law has prescribed, and its place is in the heart, on the tongue, and in one’s actions.

Veneration in the heart consists in what follows from believing that he is the Messenger of Allah: placing one’s love for him before one’s love for oneself, one’s children, one’s parents, and all humanity. Two things attest to the sincerity of this love:

The first is upholding pure monotheism for Allah alone, Glorified and Exalted. The Prophet, may Allah bless him and grant him peace, was the keenest of all people to preserve its purity, to the extent that he closed off every cause and means leading to polytheism. He forbade people to say, “What Allah wills and what you will,” or to swear by anyone other than Allah, and he stated that doing so constitutes polytheism. He also forbade prayers to be offered facing graves, graves to be made into mosques or sites of recurring festivity, lamps to be kindled over them, and other such practices—all of which he established with the utmost clarity through his words, deeds, and guidance. Venerating him, may Allah bless him and grant him peace, therefore consists in following him in this, not contradicting him.

The second is following him alone and appointing him as the sole judge in every matter, great or small, concerning both the fundamentals and branches of the religion; accepting his judgment, submitting and surrendering to it; turning away from anyone who opposes him and paying that person no heed—until he alone is the arbiter who is followed and whose word is accepted, just as his Lord, Exalted is He, alone is worshipped and adored as God, feared and hoped in, and sought for aid, with no partner.

(1) Al-Musnad (3/153) and Sahīh Ibn Hibbān (no. 6240), from the hadith of Anas—may Allah be pleased with him. The eminent scholar al-Albānī—may Allah have mercy on him—authenticated it as sound in al-Sahīhah (no. 1572).
الرسول الكريم ﷺ لِمَن أطراه: " أنا محمد بن عبد الله عبدُ الله ورسولُه، والله ما أحبُّ أن ترفعوني فوق منزلتي التي أنزلني الله ﷿ "١، فمَن عظَّمه ﷺ بما لا يُحبُّ فإنَّما أتى بضدِّ التعظيم، والتعظيمُ الحقُّ قد دلَّ عليه الشرعُ ومحلُّه القلب واللسان والجوارح. أمَّا التعظيمُ بالقلب فهو ما يتبعُ اعتقاد كونِه رسولَ الله من تقديم محبَّتِه على النفس والولد والوالد والناسِ أجمعين، ويُصدِّق هذه المحبَّةَ أمران: أحدهما: تجريد التوحيد لله ﷾، فإنَّه ﷺ كان أحرصَ الناس على تجريدِه حتى قطع أسبابَ الشركِ ووسائلَه من جميعِ الجهات، فنهى أن يُقال " ما شاء الله وشئتَ "، وأن يُحلف بغير الله، وأخبر أنَّ ذلك شركٌ، ونهى أن يُصلَّى إلى القبورِ، وأن تُتَّخذَ مسجداً أو عيداً، أو أن يُوقد عليها السُرُجَ، أو غير ذلك ممَّا قرَّره ﷺ أتمَّ التقرير بقوله وفِعلِه وهديِه، فتعظيمه ﷺ إنَّما يكون بموافقته على ذلك لا بمناقضتِه فيه. الأمر الثاني: تجريدُ متابعته وتحكيمُه وحده في الدقيق والجليلِ من أصولِ الدين وفروعه، والرضا بحكمه والانقيادُ له والتسليمُ والإعراضُ عمَّن خالفه، وعدمُ الالتفات إليه حتى يكون وحده الحاكمَ المتبَعَ المقبولَ قولُه، كما كان ربُّه تعالى وحده المعبودَ المألوهَ المخوفَ المرجوَّ المستعانَ لا شريك له
١ المسند (٣/١٥٣) ، وصحيح ابن حبان (رقم:٦٢٤٠) من حديث أنس ﵁، وصححه العلاَّمة الألباني ﵀ في الصحيحة (رقم:١٥٧٢) .

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