Fiqh al-Adiyah wa-al-Adhkar - Abd al-Razzaq ibn Abd al-Muhsin al-Badr - (2/134)

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

to his command and violation of his prohibition. Satan beguiled them, saying: “Rather, this is veneration of the graves of the religious masters and the righteous. The more intensely you venerate their graves and the more excessive you are regarding them, the happier you will be through nearness to them and the farther removed from their enemies. By Allah, it was through this very door that Satan gained access to the worshippers of Yaghūth, Yaʿūq, and Nasr. Through it, he gained access to idol worshippers from the time they first existed until the Day of Resurrection. Thus, the polytheists combined excess regarding them with disparagement of their way, while Allah guided the people of tawhīd to follow their way and accord them the stations of servitude that Allah had assigned them, denying them any of the exclusive attributes of divinity. This constitutes the utmost veneration and obedience to them.”1.

From the foregoing, it becomes clear that the root of shirk among both the earliest and the latest generations, until the Day of Resurrection, is excess regarding the righteous. Allah—Glorious is His Majesty—has commanded us only to love them, accord them their proper stations of servitude, and deny them any of the exclusive attributes of divinity. This constitutes the utmost veneration of them, obedience to them, and adherence to their way. He has forbidden us to go to excess regarding them: we must neither raise them above their proper stations nor lower them from those stations, because He Most High knows the immense corruption that this entails. Shirk has arisen only because of excess regarding them. Thus, you find those who go to excess regarding them remaining devoted at their graves, calling upon them, petitioning them, and making vows to them. At the same time, they turn away from their way and path—indeed, they disparage it—and are preoccupied with their graves instead of what they were commanded to do and called to pursue. The prophets and the righteous are truly venerated only by following the beneficial knowledge and righteous deeds to which they called, following in their footsteps, and pursuing their way—not by worshipping them or their graves.

1. *Ighāthat al-Lahfān*, 1:208–209.

لأمرِه وارتكاباً لنهيه، وغرَّهم الشيطانُ فقال: بل هذا تعظيمٌ لقبور المشايخ والصالحين، وكلما كنتم أشدَّ لها تعظيماً وأشدَّ فيهم غُلوًّا كنتم بقربهم أسعدَ ومِن أعدائهم أبعدَ، ولعمر الله مِن هذا الباب بعينه دخل على عُبَّاد يغوث ويعوق ونسر، ومنه دخل على عُبَّاد الأصنام منذ كانوا إلى يوم القيامة، فجمع المشركون بين الغلوِّ فيهم والطعن في طريقتهم، وهدى اللهُ أهلَ التوحيد لسلوك طريقتهم وإنزالهم منازلَهم التي أنزلهم الله إيَّاها من العبودية وسلب خصائص الإلهية عنهم، وهذا غاية تعظيمهم وطاعتهم "١. وبما تقدَّم يتبيَّن أنَّ أصلَ الشرك في الأولين والآخرين إلى قيام الساعةِ الغلوُّ في الصالحين، والله ﷿ إنَّما أمرنا بمحبَّتهم وإنزالهم منازلَهم من العبودية وسلبِ خصائص الإلهية عنهم، وهذا غايةُ التعظيمِ لهم وطاعتِهِم واتباعِ سبيلهم، ونهانا عن الغلوِّ فيهم فلا نرفعهم فوق منازلهم ولا نحطُّهم منها؛ لما يعلمه تعالى في ذلك من الفساد العظيم، فما وقع الشركُ إلاَّ بسبب الغلوِّ فيهم، فتجد الغالين فيهم عاكفين على قبورهم يدعونهم ويسألونهم وينذرون لهم، وفي الوقت نفسه هم معرِضون عن طريقتهم وسبيلهم، بل عائبين لها ومشتغلين بقبورهم عمَّا أُمروا به ودُعوا إليه، وتعظيمُ الأنبياء والصالحين إنَّما يكون باتِّباع ما دُعوا إليه من العلم النافع والعمل الصالح، واقتفاء آثارهم وسلوك طريقتهم دون عبادتهم وعبادة قبورهم.

١ إغاثة اللَّهفان (١/٢٠٨ ـ ٢٠٩) .