Al-Irshad ila Sahih al-ItiqadSalih Al-Fawzan

in praising me as the Christians went to extremes with Jesus, son of Mary, until they claimed divinity for him. I am only a servant, so say: “the servant of Allah and His Messenger.” That is, describe me in these terms and add nothing more. Therefore say: “the servant of Allah and His Messenger,” exactly as my Lord has described me: “All praise is due to Allah, who sent down the Book to His servant”⦗1⦘; “Blessed is He who sent down the Criterion to His servant”⦗2⦘; “And that when the servant of Allah stood up to invoke Him…”⦗3⦘; as well as His words, “O Messenger,” and, “O Prophet.”

Nonetheless, the polytheists would do nothing but violate his command and commit what he forbade. They exalted him with the very forms of veneration he had prohibited and warned against, opposing him in the most blatant manner and imitating the Christians in their excess and their shirk. Their prose and poetry came to contain exaggerations about him ﷺ that are outright idolatry, such as al-Buṣayrī’s words in the Burda when addressing the Prophet ﷺ:

O noblest of creation, I have none to whom I can flee
but you when calamities of universal scope descend.

The subsequent lines likewise direct supplication, pleas for refuge, and deliverance to the Messenger ﷺ, asking him to relieve distress in the tightest and most difficult circumstances, while Allah, Exalted is He, is forgotten. Satan beautified this evil deed for that poet and those like him, presenting such excessive praise—though it is major shirk—as if it were love and veneration for him ﷺ, and depicting adherence to the sunnah by avoiding exaggeration as though it were hostility and disparagement. In truth, committing what he ﷺ forbade by over-praising him, abandoning obedience to him in word and deed, and being displeased with his judgement constitute the real disparagement of him. Genuine veneration and true love for him are realized only by following him and championing his religion and his sunnah.

ʿAbd Allah ibn al-Shikhkhir reported: “I went with the delegation of Banū ʿĀmir to the Messenger of Allah ﷺ, and we said, ‘You are our master and the son of our master.’ He replied, ‘The Master…’”

1 Surah al-Kahf, verse 1. 2 Surah al-Furqan, verse 1. 3 Surah al-Jinn, verse 19.
في مدحي كما غلت النصارى في عيسى ابن مريم ﵇، حتى ادعوا فيه الألوهية، " إتما أنا عبد؛ فقولوا: عبد الله ورسوله"؛ أي: صفوني بذلك، ولا تزيدوا عليه؛ فقولوا: عبد الله ورسوله؛ كما وصفني ربي بذلك؛ كما في قوله تعالى: ﴿الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ﴾ ١، وقوله: ﴿تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ﴾ ٢، وقوله: ﴿وَأَنَّهُ لَمَّا قَامَ عَبْدُ الله يَدْعُوهُ﴾ ٣، وقوله: ﴿يَا أَيُّهَا الرَّسُولُ﴾ ، وقوله: ﴿يَا أَيُّهَا النَّبِيُّ﴾ . فأبى المشركون إلا مخالفة أمره، وارتكاب نهيه؛ فعظموه بما نهاهم عنه وحذرهم منه، وناقضوه أعظم مناقضة، وشابهوا النصارى في غلوهم وشركهم، وجرى منهم من الغلو في حقه ﷺ بما هو صريح الشرك في نثرهم وشعرهم؛ كقوله البوصيري في (البردة) يخاطب النبي ﷺ: يا أكرم الخلق ما لي من ألوذ به ... سواك عند حلول الحادث العمم وما بعده من الأبيات التي مضمونها توجيه الدعاء والعياذ واللياذ إلى رسول ﷺ، وطلب تفريج الكربات منه في أضيق الحالات وأشد الصعوبات، ونسي الله ﷿، وذلك أن الشيطان زين لهذا الناظم ولأمثاله سوء عملهم، فأظهر لهم هذا الغلو في مدحه - وإن كان شركا أكبر - في قالب حبه وتعظيمه ﷺ، وأظهر لهم التزام السنة في عدم الغلو به "في قالب بغضه وتنقصه، وفي الحقيقة أن ارتكاب ما نهى عنه ﷺ من الإفراط في مدحه وترك متابعته في أقواله وأفعاله وعدم الرضى بحكمه هو التنقص الحقيقي له ﷺ، فلا يحصل تعظيمه ولا تتحقق محبته إلا باتباعه ونصرة دينه وسنته. وقد جاء في حديث عبد الله بن الشخير ﵁، قال: "انطلقت مع وفد بني عامر إلى الرسول ﷺ، فقلنا: أنت سيدنا وابن سيدنا. فقال: " السيد
١ سورة الكهف، الآية: ١. ٢ سورة الفرقان، الآية: ١. ٣ سورة الجن، الآية: ١٩.

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