CLASS #57

BISMILLAAHIRRAHMAANIRRAHEEM

CLASS #57 14h July, 2012

All Praise is due to Allaah. We Praise Him. We seek His assistance. We seek His forgiveness.
We seek refuge with Him alone from the evils of our ownselves and from the consequences
of our bad deeds. Whomever Allaah ta’alaa guides there is no one who can lead him astray.
Whoever Allaah ta’alaa leaves to stray, no one can guide. I openly testify that there is none
worthy of worship other than Allaah alone without any partners. I further testify that
Muhammad was His servant and final Messenger - may Allaah raise His rank and grant him,
his family and companions peace.

As for what follows: then today’s lesson is from the great book ‘Kitaab at-Tawheed’, today
being the 24th of the month of Sha’baan, five or six days before the beginning of the great
month of Ramadhaan, in the year 1433 hijri. By the great author, Scholar, mujaahid and
caller to Allaah, Muhammad Ibn Abdul-Wahhaab at-Timimi (rahimahullaah). In the last few
chapters of his great book, Kitaab at-Tawheed, the author mentions a few issues that relate
to the completeness of one’s respect and honour that he has for his Lord, Azzawajal - may
He be Exalted and Honoured.

CHAPTER 63

The first of the three chapters we are going to study is called THE CHAPTER OF SWEARING
ON BEHALF OF ALLAAH. Meaning, I swear by Allaah that I will or will not do such and such
action; I swear by Allaah that He will forgive me; I swear by Allaah that He will not forgive so-
and-so and issues like this.

The first hadeeth:

Jundub Ibn Abdullaah (may Allaah be pleased with him) narrated that the Prophet
(sallallaahu alaihi wasallam) said:

“A person said, ‘By Allaah! Allaah will not forgive so and so.’ Thereupon, Allaah, Exalted be
He, said, ‘Who is he who swears about Me that I would not forgive so and so; I have forgiven
so and so and rendered your deeds worthless.’ (The one who took an oath that Allaah would
not forgive him).”

[Related by Muslim (2621)]

In another hadeeth related by Abu Daawood, on the authority of Abu Hurayrah, the person
who swore was a righteous worshipper.

Abu Hurayrah said:

“This man uttered a word that caused him to lose this world and the Hereafter.”

[Taken from, ‘Concise Commentary of the Book of Tawheed,’ by Dr. Saalih Al-Fawzaan (page
#445).]

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On the authority of Jundub Ibn Abdullaah (radhiaAllaahu anhu) - may Allaah be pleased with
Jundub, he said that the Messenger of Allaah - may Allaah raise his rank and grant him
peace - said:
A man said, “By Allaah, Allaah shall not forgive So-and-So,” so Allaah, the Mighty and
Exalted, said, “Who can take an oath on My behalf that I would not forgive So-and-So?!
Rather, I have forgiven him and rendered your deeds worthless!”
[Collected by Muslim]

In the narration of Aboo Hurayrah (radhiaAllaahu anhu) it is mentioned that the one who said
this was a worshipper. Meaning a person without knowledge, but with excessive acts of
worship. Aboo Hurayrah said explaining this hadeeth, that this man spoke with a single
word that had destroyed his dunyaa and Hereafter. Destroyed his worldly life and Hereafter,
by one word.

We know that the Prophet (sallallaahu alaihi wasallam) said that, verily a man can speak
with a word, but he doesn’t think about how far it will go; yet Allaah ta’alaa writes it down
that He will be angry with him for the day that He will meet him, meaning on the Day of
Judgement. This hadeeth was collected by Imaam at-Tirmidhee, he called it hasan, saheeh -
an authentic hadeeth.

A further hadeeth that is referred to here by the author, that was collected by Imaam Aboo
Daawood in his Sunan; he said with his chain to Aboo Hurayrah (radiaAllaahu anhu) that the
Messenger (sallallaahu alaihi wasallam) said, there were two people from the children of
Israel, from the Jews or from the followers of Moosa. One used to sin and the other used to
focus on his worship, he used to do a lot of worship. Then he said, the one who was
constantly performing worship would always see the other one sinning. He would say, I’m
going to stop praying and advise him. Perhaps he was advising him to stop the sinning (this
is what seems to be the case from the context here). Stop, leave me alone with my Lord;
meaning, don’t bother me, let Allaah judge me. Have you been dispatched as a watcher
over me? So the man said in response, (the one who used to offer lots of worship) that I
swear by Allaah, Allaah will not forgive you and He will not put you in Paradise. So when
Allaah took their souls, and they were gathered to the Lord of all that exists to be judged; He
said to the one who had performed lots of worship: Do you have knowledge of what I can
do? Or are you in charge of what is in My Hand?
Meaning the things I can give and the thing I can do. He said to the one who had committed
the sins: Go and enter Paradise by My Mercy. He said to the other one: Take him off to the
Hellfire. This was collected as mentioned, by Imaam Aboo Daawood (rahimahullaah) in his
Sunan, hadeeth number 4901.

So this is a more detailed version of what is mentioned in the shorter version of Jundub Ibn
Abdullaah, his narration of the hadeeth with a shorter wording.

So we will look to the explanation of our Shaykh Saalih al-Fawzaan (hafidahullaah) in his
book Al-Mulakh-khas, his summarised or more concise explanation of the Book of Tawheed.
He said, the points of benefit that can be gained from this hadeeth:

FIRSTLY - the prohibition of swearing on behalf of Allaah. That Allaah will or will not do such-
and -such. Except if that is along the lines of having good thoughts about Him and thinking
well and thinking positively about Him. Meaning, to say that, Allaah will forgive the believers
in a general way, without saying that Allaah will forgive so-and-so, or Allaah will not forgive
so-and-so. But rather, Allaah ta’alaa will forgive the believers and Allaah ta’alaa will punish
the disbelievers.

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SECONDLY - the obligation of having good manners in the way one deals with his Lord.

THIRDLY - the severe danger that lies in the tongue and the obligation to watch over it and
to be careful.

That is found in the hadeeth that is found in the hadeeth in front of us, that a person said
one statement, swearing by Allaah that Allaah will not forgive so-and-so. Look at the heavy
consequence of a statement. The heavy consequence of manners in Islaam. The heavy
consequence of having bad manners in one’s dealings with Allaah ta’alaa, that all the
actions have been rendered null and void, unacceptable to Allaah ta’alaa on the Day of
Judgement.

This shows you another text that shows you clearly that people who say, ‘Leave the good
manners for Ahl-ul-Bid’aah. We’re Salafies, let’s focus on aqeedah.’ Meaning in a way to
justify bad dealings and bad manners. This shows you that this is foreign to our daw’aah,
that the daw’aah of Salafiyyah is a daw’aah of good manners. Firstly and fore mostly with
Allaah ta’alaa; we believe in Him as He has commanded us to believe in HIm. We don’t
explain away His Verses or His Attributes. We don’t negate things that He has said. We
don’t contradict anything in His Book. We don’t seek to rationalise things from the unseen
that He has informed us of. We don’t need to justify things from the unseen that He has
informed us of. We believe in His reports of every type of precision and accuracy. We
believe the reports of His Messenger (sallallaahu alaihi wasallam). We accept them with full
submission and we act by them and live our lives based on them. These are from the
foremost, the utmost of a Muslim’s good manners. Then after that we have good manners
regarding the Book of Allaah. Good manners regarding the Scholars of Islaam. Good
manners regarding the general body of Muslims of everyday Muslims. We have good
manners, we respect the elders. We respect the youth. We speak with good words or we
keep silent, and so on.

So our deen - our religion and our Salafiyyah is very much focused on correcting our
manners, refining our manners. Manners being a comprehensive term that begins with
aqeedah and ends with how we buy and sell a kilo of rice and so on.

The next chapter:

CHAPTER 64
The next chapter is called THAT IT IS NOT THAT ALLAAH’S INTERCESSION IS TO BE SOUGHT
TO GET SOMETHING FROM HIS CREATION.

Jubayr Ibn Mut’im (may Allaah be pleased with him) said:

“A Bedouin came to the Prophet (sallallaahu alaihi wasallam) and said, ‘O Messenger of
Allaah! People are fatigued, children are starving and properties have ruined, so invoke
Allaah for rain, as we indeed seek Allaah’s intercession with you and yours with Him on our
behalf. Thereupon, the Prophet (sallallaahu alaihi wasallam) said, ‘Glorified is Allaah,
Glorified is Allaah,’ and he continued glorifying Allaah until fears appeared on the faces of
his Companions (because of the anger they noticed on the Prophet’s face). Then the
Prophet (sallallaahu alaihi wasallam) said, ‘Woe unto you! Do you not know who Allaah is?
Allaah’s greatness is far above that; it is not permissible to seek Allaah’s intercession with
one of His creatures.”

[Taken from, ‘Concise Commentary of the Book of Tawheed,’ by Dr. Saalih Al-Fawzaan (page
#449). Related by Abu Daawood (4726)]

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The hadeeth that is mentioned in this chapter is from Jubayr Ibn Mut’im, (we are going to put
into two parts) the first part is:

(Benefit: when we say, ‘radhiaAllaahu anhu.’ It is difficult to translate, because the meaning
of this in Arabic contains two distinct meanings. Not only is it a du’aa for Allaah to be
pleased with them; meaning, we ask Allaah to be pleased with them, whereby we inform the
listener that Allaah has been pleased with them. So we are saying Allaah is pleased with
them and may Allaah be pleased with them at the same time.)

Jubayr (may Allaah be pleased with him) said: A bedouin came to the Prophet - may Allaah
raise his rank and grant him peace. This man said, O Messenger of Allaah, people’s lives
have been lost, people have become weakened and the families have become hungry, the
wealth of the people have become destroyed because of a drought, so on our behalf ask
your Lord for rain.
“...We seek seek Allaah’s Intercession to you, and your to Him...” ((Glorified be Allaah,
Glorified be Allaah...!))
You perhaps have heard this hadeeth, and it’s likely the same hadeeth when the man came
to Jum’aah, and he stood up during the Jum’aah khutbah and addressed the Messenger
(sallallaahu alaihi wasallam) with this kind of wording. If it were that would prove even
further that this phrase is unacceptable or this phrase is contradictory to what is narrated
regarding this hadeeth. This hadeeth, collected by Imaam Aboo Daawood comes with a
weak chain in his Sunan due to the presence of Muhammad Ibn Ishaaq Ibn Yaasar in the
chain who is a weak narrator. As the Scholars of hadeeth have pointed out. However we’ll
read the hadeeth, as our approach to reading hadeeth which are weak, not extremely weak
or fabricated but weak; we’ll read the hadeeth with its wording, then we’ll read the
explanation that would be offered for this hadeeth, if it were authentic. This is from the
ways of the Scholars of Islaam that they give an explanation to a weak hadeeth. They
mean, as some of the early Scholars of Hadeeth have said, if the hadeeth is authentic, then
this would be the meaning.

So here the man had requested the Messenger (sallallaahu alaihi wasallam) allegedly, to ask
Allaah for rain. He said, we ask Allaah’s intercession to get to you and we ask for you to
intercede with Allaah. Both ways.

So the Prophet allegedly said, SubhanAllaah, SubhanAllaah - Glorified be Allaah, Glorified be

Allaah. So he went on making this tasbeeh. In one narration, and Allaah Akbar, until you
could see that this was something that disturbed the Companions, you could see it on their
faces. Then the Prophet- may Allaah raise his rank and grant him peace - allegedly said:
((Woe to you! Do you know about Allaah?! His affair is far greater than that! Never is He to
be made an intercessor to any of His Creation!))
[Collected by Aboo Daawood]

Do not use Allaah to intercede with the creation. As the goal is to get something from
Allaah, to worship Allaah, to request things from Allaah, that is the goal. Not that Allaah
ta’alaa would intercede with someone, as if the goal would be something else, or the
intended object of our request would be other than Allaah.

He mentioned the hadeeth, it has a longer phrase, it was collected by Aboo Daawood. As
mentioned it comes with a weak chain.

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To mention the explanation offered by our Shaykh Saalih al-Fawzaan (hafidhahullaah). What
can be gained of benefit from this hadeeth (if it were authentic):

FIRSTLY - the prohibition of using the intercession of Allaah to reach one of His creation, due
to what is found of ill thoughts about Allaah or disrespect to Allaah.

SECONDLY - to Glorify and Exonerate Allaah above that which is not befitting to be ascribed
to Him.

THIRDLY - there is the issue of rejecting something that is wrong or forbidding an evil and
teaching a person who is ignorant.

FOURTHLY - the permissibility of seeking the intercession of the Messenger - may Allaah
raise his rank and grant him peace, during his lifetime. That something can be sought from
him, like that he calls upon Allaah to relieve the burden or to fulfill the person who is in need
of something. That is because he is a person whose supplications are answered. As for after
his death, then nothing of that sought is to be sought from him. He says, because, and he
mentions one of the foremost reasons for that not being allowed, is that the Companions,
those who understood tawheed and the Deen of Allaah, they did not request anything from
the Messenger (sallallaahu alaihi wasallam) after his death. They never did anything of that
sort.

All of the soofies who claim with their twisted versions and their sick interpretations of
Islaamic texts, that we are allowed to call upon the Messenger (sallallaahu alaihi wasallam)
to request things from him. Their deviant explanations of authentic texts, and their
narration of weak and fabricated texts to support the idea that we should call upon the
Messenger of Allaah,(sallallaahu alaihi wasallam) because he was the best of the servants of
Allaah. We should ask him to intercede to Allaah. We should direct our needs to Allaah
through him only. This is something that was foreign to the understanding of the
Companions. Again, in Salafiyyah, in the following of the Salaf, the following of the best
generations, after the Prophet (sallallaahu alaihi wasallam), that of the Companions, their
students, the tab’iee, their followers, the followers of the tab’ieen; the first three
generations. There is ease, safety and a rational, understandable religion, that is far from
overburdening oneself with difficult philosophy. It is a simple and easy to understand
approach to worshipping Allaah ta’alaa, that which was understood quite simply by the
Companions. Children can understand this manhaj. To say if it is something good as a
general policy, if this is something good that gets me close to Allaah, then the Prophet
(sallallaahu alaihi wasallam) must have shown it to me, and the Companions must of
understood it from him and practiced it. So all of your claims and your lists of evidences, all
of your quotes from different mistakes from different people throughout history and all of
your twisted explanations mean nothing when the Salafi can safeguard his Deen and his
Hereafter by saying simply that’s the correct understanding; then it would be the
understanding of the Companions who knew this Deen.

So here to request anything from the Messenger (sallallaahu alaihi wasallam) after his death,
don’t bring a hadeeth where people sought his intercession during his lifetime, because we
have said quite clearly, one of our foremost Scholars of today have said, that it is
permissible to intercede with the Messenger (sallallaahu alaihi wasallam), or to ask the
Messenger Muhammad (sallallaahu alaihi wasallam) to intercede for us to Allaah DURING HIS
LIFETIME. As for asking him to do something after his death, then this is something the
Sahaabah knew nothing of and none of them did. So our Salafiyyah here grants us safety
and security from one of the many trials and doubts or points of confusion spread by the
people of innovation. May Allaah ta’alaa give us refuge from them.

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FIFTHLY - to teach people by asking questions because it is something that finds its way into
the chests of the people, it reaches their hearts, it makes it easy for them to learn it and to
absorb the information.

That is taken from the hadeeth, if it is authentic. Do you know what the affair of Allaah is
like? That question initiates the answer. So if the hadeeth was authentic, then this point
would be a very valid point. We have other ahadeeth proving that point as well.

The next chapter, which has one hadeeth with two different narrations, or you could refer to
it as two hadeeth. We’ll call them two hadeeth.

CHAPTER 65

The CHAPTER OF HOW THE CHOSEN ONE (MUHAMMAD (sallallaahu alaihi wasallam)) TOOK
CARE TO FOSTER AND PROTECT THE TAWHEED OF THE PEOPLE, AND SHUT OFF ALL
PATHWAYS THAT COULD LEAD TO SHIRK. May Allaah raise his rank and grant him peace.

Abdullaah Ibnush-Shikhkhir (may Allaah be pleased with him) said:

“I proceeded along with the delegation of Banu Amir to the Messenger of Allaah (sallallaahu
alaihi wasallam) and said (to him), ‘You are our Sayyid (master).’ So, he (sallallaahu alaihi
wasallam) replied, ‘The Sayyid is Allaah, Blessed and Exalted be He.’ Then, we said, ‘(And
you are) the best of us and the most honourable among us.’ Thereupon, he (sallallaahu
alaihi wasallam) replied, ‘Say what you have to say, or part of what you have to say and do
not let Satan make you get carried away.’ “

[Taken from, ‘Concise Commentary of the Book of Tawheed,’ by Dr. Saalih Al-Fawzaan (page
#453). Related by Abu Daawood with a good chain of transmission (4806) and Ahmad
(4/25)]

The author of Kitaab at-Tawheed, Muhammad Ibn Abdul-Wahhaab (rahimahullaah) said: On

the authority of Abdullaah Ibnush-Shikhkhir (may Allaah ta’alaa be pleased with him) said, I
went along with the delegation of Banu Amir to the Messenger of Allaah (sallallaahu alaihi
wasallam), this was likely in the last year, or the year nine or so, as the delegations came in
at that time. It seems as though Abdullaah Ibnush-Shikhkhir accepted Islaam when Mecca
was conquered. So he is considered to be a Companion, and he has narrations. He said that
the delegation of Banu Amir (when we say delegations, we mean the representations of
tribes who came to take bayy’ah - to give the pledge of allegiance, the pledge of religious
obedience and allegiance to the Messenger of Allaah (sallallaahu alaihi wasallam) on behalf
of their tribes. When they were coming in, we said to the Messenger of Allaah, you are our
chief, our sayyid. Sayyid is the one that leads them in all kinds of good attributes. So he is
the chief, the best one, the leader. The Arabs used the word sayyid as a title for a person in
place of mister, as common as mister. They mean by that, Mr. so-snd-so. Others in their
culture used the word sayyid to mean a title that indicates lineage from the household of the
Prophet (sallallaahu alaihi wasallam).

We see here the Messenger (sallallaahu alaihi wasallam) saying, I am the sayyid - I am the
chief or leader of all of the descendants of Aadam. That I’m not saying this in boast.

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Meaning, he was telling us that this was the status that Allaah ta’alaa had given him. So
they said:
“You are our sayyid!”

This is from the humbleness of our Prophet (sallallaahu alaihi wasallam) that he said:
((As-Sayyid is Allaah, the Blessed and Exalted.))

Shaykh Saalih al-Fawzaan said, that the complete leadership, meaning, with all of the best
attributes belongs to Allaah ta’alaa alone. All of the slaves, all of the creation, they are the
worshippers of Allaah. So He is their Master in an infinite sense, without restriction. So He is
the unrestricted Sayyid.

Abdullaah Ibnush-Shikhkhir said: You are the most virtuous of us, and you are the One that
gives generously and has the most ability to give generously of us. So the Messenger
(sallallaahu alaihi wasallam) said:
((Say what you will, or some of that, but do not get carried away by Shaytaan!))

[Collected by Aboo Daawood]

It was collected by Aboo Daawood with a chain that is acceptable. This hadeeth was
declared to be authentic by Shaykh Muhammad Naasir ud-Deen al-Albaanee and other
Scholars of hadeeth.

It is worth mentioning here in this chapter that the Prophet (sallallaahu alaihi wasallam)
hated to be praised, even though he is Muhammad, the most praiseworthy of the creation of
Allaah, the most deserving of praise of the creation of Allaah. The fact that he had that
statues, he did not like to be praised, while he deserved it.

The Prophet (sallallaahu alaihi wasallam) said, according to the hadeeth narrated by Umar
Ibn al-Khattab (radhiaAllaahu anhu) as collected by al-Bukhaaree. Do not boost my status,
do not elevate my status, as the Christians elevated the status of Ibn Maryam, that means
Jesus. Verily, I’m just an abd - I’m just a slave. So say about me, that I’m the Messenger of
Allaah and His slave, or I am the slave of Allaah and His Messenger. So the Messenger
(sallallaahu alaihi wasallam) did not like to be addressed with titles, he did not like to be
praised to his face. In fact this wasn’t specific to him as he taught us that we are to shun
praise of ourselves. Meaning, if we hear people praising us, we are to shun them, we are not
to encourage them.

Where is that? It is in the hadeeth narrated by Maqdaad Aswaad (radhiaAllaahu anhu) as

collected by Imaam Muslim in his Saheeh.

He said (sallallaahu alaihi wasallam), if you meet the people who praise, they are
muddaa’een - they excessively praise. If you meet these people then throw dirt in their
faces.

If you read the explanation of the hadeeth by the Scholars of Islaam, you’ll find the accounts
of our Salaf actually doing the letter of the hadeeth. Having a bag of dust or dirt and
throwing it in the faces of those who praised them. This shows you when you hear
something like this from the Messenger (sallallaahu alaihi wasallam) who was keen on
keeping the believers hearts united, and keen on every type of manner and form of respect,
that would show honour and respect amongst brothers and sisters of Islaam. Yet here the
Messenger (sallallaahu alaihi wasallam) has ordered us to throw dirt in the face of our
Muslim brother or sister. Therefore we must understand that the infraction of the legislation
of Allaah must have been an extreme one; must of been an excessive one, for us to go to
this level or to go to this kind of action for the Messenger (sallallaahu alaihi wasallam) - may

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Allaah raise his rank and grant him peace, to have said words like these that action must be
a gross violation of the orders of Allaah ta’alaa.

Even the Prophet (sallallaahu alaihi wasallam) as narrated by Aboo Bakarah (radhiaAllaah
anhu) and collected by the two Imaams, Bukhaaree and Muslim. When he saw a man
praising another man to his face, he said, you have broken the neck of your brother, three
times. You’ve broken the neck of your Companion, you’ve broken the neck of your
Companion, three times. Showing that praising someone to their face can be extremely
harmful. It is one of the ways the shaytaan uses to take a pious, honest, diligent worshipper
of Allaah who is sincere and doesn’t want the praise of the people to take him from that level
of sincerity and drag him into the depths and the lows of showing off and enjoying the praise
and the status he gains with the people. We ask Allaah ta’alaa to grant us sincerity and
humility to Him alone.

With that we see that praising someone is a dangerous thing. Our Messenger (sallallaahu
alaihi wasallam), the most praiseworthy of the creation of Allaah, the most deserving of
them to be praised; disliked, hated to be praised to his face. As we see in the hadeeth of our
chapter, and we will see in a second hadeeth.

Shaykh Saalih al-Fawzaan said, what can be gained from this hadeeth:

FIRSTLY - the humbleness of the Messenger of Allaah (sallallaahu alaihi wasallam) and the
good manners that he had with his Lord.

SECONDLY - the prohibition of excessiveness in praise and how a person should deal with
that, how a person handles that.

THIRDLY - that leadership, being a sayyid, is a reality established for Allaah ta’alaa. A
rightful description of Allaah, that He is as-Sayyid. Therefore we should abandon statements
of praise for people, calling them ‘sayyid.’

FOURTHLY - there is a prohibition of over burdening oneself with excessive phrases. That a
person should be frugal or be balanced and easy in the way he speaks. He doesn’t
overburden himself with extravagant phrases. We should not be people of extravagant,
excessive, sensational speech. Rather, we should be people who speak directly, clearly,
truthfully, honestly with what benefits oneself and others.

FIFTHLY - the protection of Tawheed, or fostering Tawheed, keeping it from what would
corrupt it of actions and statements.

Our last hadeeth of this evening, it is a repetition in meaning .

Anas (may Allaah be pleased with him) narrated,

“Some people said, ‘O Messenger of Allaah! You are the best of us, and the son of the best
of us, and you are our sayyid (master) and the son of our sayyid.’ Thereupon, the Prophet
(sallallaahu alaihi wasallam) said, ‘O people! Say as you used to say (i.e. call me the servant
of Allaah and His Prophet) and do not let Satan draw you (to say what is not lawful). I am
Muhammad, Allaah’s slave and Messenger. By Allaah! I do not like you to raise me above
the rank which Allaah, Exalted be He, put me in.’ “

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[Taken from, ‘Concise Commentary of the Book of Tawheed,’ by Dr. Saalih Al-Fawzaan (page
#456). Related by An-Nisaa’i with a good chain of transmission(248,249) and Ahmad in Al-
Musnad (3/153,241).]

In the narration of Anas (may Allaah ta’alaa be pleased with him), some people said, O
Messenger of Allaah, the best of us, the son of the best of us, our leader and the son of our
leader. So he said:
((O people! Say what you will, but do not get deluded by Shaytaan! I am (merely)
Muhammad, the slave of Allaah and His Messenger! I do not like that you raise my status
above that which Allaah, the Mighty and Majestic, has given me.))

[Collected by An-Nasaa’ee]

It was collected by An-Nasaa’ee with a good chain. He means here, not in the two most
referenced books of An-Nasaa’ee, but he has other books - the du’aa and the different things
that a Muslim has to do in th day and night, hadeeth number 248, 249 and 250. It was
collected by Imaam Ahmad in his musnad as well, third volume, 153rd page; and other
sources of hadeeth.

Our Shaykh Saalih al-Fawzaan (hafidhahullaah) says, what can be gained of benefit from this
hadeeth:

FIRSTLY - the prohibition of being excessive in praise and overburdening oneself with lots of
extravagant phrases in praise of someone, so that does not lead one into shirk.

SECONDLY - his humbleness and vigilance in protecting the aqeedah - the belief system
from what could possibly corrupt it.

THIRDLY - he was the slave of Allaah and His Messenger and he had nothing to do with the
order. Meaning he was not in charge of the creation. The affair, all of it, meaning the
creation and the Qadr, the planning of everything in the creation is all to Allaah, may He be
Exalted.

FOURTHLY - a warning for you to stay aware of the plan of shaytaan, the plotting of
shaytaan. He comes sometimes by going beyond the legislative limit of doing something.
Meaning, it has been legislated for us to praise and speak well of the Messenger of Allaah
(sallallaahu alaihi wasallam). However to go beyond that as is mentioned in these hadeeth
with certain phrases, then that is from the avenues of the shaytaan that he uses to lead the
children from worshipping the Lord of all the world’s to the worship of the creation.

With that we’ll close this evening, leaving one final lesson from this great book. Asking
Allaah ta’alaa alone
to grant us success in our completion of our study of this book. Asking for His forgiveness
and His generosity and His guidance.

Allaah ta’alaa knows best.