Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/97)

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

As for venerating him, may Allah bless him and grant him peace, with the tongue, this consists in praising him as befits him, in accordance with how he praised himself and how his Lord praised him, without excess or neglect. Just as one who falls short and is negligent fails to venerate him, so too does one who goes to excess. Each is worse than the other in one respect, though not in another, while his true followers have taken a balanced course between the two.

As for venerating him through one’s actions, this consists in obeying him; striving to make his religion manifest, uphold his teachings, and support what he brought; believing what he reported; obeying what he commanded; refraining from what he prohibited and forbade; forming loyalties and enmities, and loving and hating, for his sake and in accordance with his cause; appointing him alone as judge; and accepting his judgment.1

This is what his religion revolves around, and this is how he is venerated and honored. This is true veneration: it befits the one being venerated and benefits the one who venerates him, both in this life and in the Hereafter. This stands in contrast to those who, in their treatment of him, may Allah bless him and grant him peace, have taken either the path of exaggeration and excess or that of disregard and neglect. Both groups have failed in their duty toward their noble Messenger, Muhammad ibn Abd Allah—may Allah’s blessings, peace, and grace be upon him.

It is authentically established that the Prophet, may Allah bless him and grant him peace, said: “Do not praise me excessively as the Christians praised Jesus son of Mary. I am only a servant, so say: ‘Allah’s servant and His Messenger.’” Related by al-Bukhārī.2 Despite the clarity and plainness of this way, the people of caprice refused to do anything but defy his command, commit what he had forbidden, and oppose him in the most flagrant manner. They imagined that if they described him as Allah’s servant and Messenger and affirmed that he is not to be invoked, appealed to for aid, or made the recipient of vows,

(1) See Ibn Abd al-Hādī, *al-Sārim al-Munkī*, pp. 452–454. (2) *Sahīh al-Bukhārī* (no. 3445),

أمَّا تعظيمُه ﷺ باللسان، فيكون بالثناءِ عليه بما هو أهلُه مِمَّا أثنى به على نفسه وأثنى به عليه ربُّه من غير غلوٍّ ولا تقصيرٍ، فكما أنَّ المقصِّرَ المفرِّطَ تاركٌ لتعظيمه، فالغالي المُفْرِط كذلك، وكلٌّ منهم شرٌّ من الآخر من وجهٍ دون وجه، وأولياؤُه سلكوا بين ذلك قَواماً. أمَّا التعظيمُ بالجوارحِ فهو العملُ بطاعته والسعيُ في إظهارِ دينِه وإعلاءِ كلماتِه ونصرِ ما جاء به، وبتصديقِه فيما أخبر وطاعتِه فيما أَمَرَ والانتهاءِ عمَّا نهى عنه وزَجَر، والموالاةُ والمعاداةُ والحبُّ والبغضُ لأجلِه وفيه، وتحكيمُه وحده والرضا بحكمِه١. فهذا هو مدارُ دينِه ﵊، وبهذا يكون تعظيمُه وتوقيرُه، وهذا هو التعظيمُ الحق المطابقُ لحال المعظَّمِ النافعُ للمعظِّم في معاشه ومعاده، خلافاً لِمَن سلكَ في حقِّه ﷺ جانبَ الغلوِّ والإفراطِ، أو جانبَ الجفاءِ والتفريطِ، وكلا هذين قد أضاعوا الواجبَ عليهم تجاه رسولهم الكريم محمد بن عبد الله عليه صلوات الله وسلامه وبركاته. وقد ثبت عن النبي ﷺ أنَّه قال: " لا تُطروني كما أطرت النصارى عيسى بنَ مريم فإنَّما أنا عبدٌ فقولوا عبد الله ورسوله "، رواه البخاري٢، ورغم وضوح هذا المنهجِ وبيانه إلاَّ أنَّ أهل الأهواءِ أبَوا إلاَّ مخالفةَ أمره وارتكاب نهيه وناقضوه أعظمَ المناقضةِ، وظنُّوا أنَّهم إذا وصفوه بأنَّه عبد الله ورسوله وأنَّه لا يُدعى ولا يُستغاثُ به ولا يُنذرُ له

١ انظر: الصارم المنكي لابن عبد الهادي (ص:٤٥٢ ـ ٤٥٤) . ٢ صحيح البخاري (رقم:٣٤٤٥) ،