Summary

After finishing the presentation of the constituents of this lesson, we can summarize them for you in the following points:

• You have come to know in this lesson that the philosophical manifestation of the first specious argument
  of the extremists (ghulaat) is framed as follows: A soul which has left the body is more powerful than
  a soul which is attached to a body in a number of ways. When a person visits the grave of a person
  with a powerful soul and perfected essence, who has an intense ability to influence, and the visitor
  stands beside his grave for a while until he comes under the influence of that patch of ground and he
  develops an affinity with it-and we know that the soul of the dead person also has a connection to that patch
  of ground-at that point, a meeting takes place between the soul of the living person and the soul of the dead
  person as a result of their coming together at that patch of ground. The two souls become like polished
  mirrors placed in a way that light from one is reflected to the other. By this means light from the soul of the
  dead person is reflected to the soul of the living visitor. By this philosophical mode the visit becomes a
  cause for the attainment of great benefit. As for the unsophisticated manifestation among the general
  public of the extremists (ghulaat), it is that the person beset with troubles sees himself polluted with sins
  that make him distant from Allah. He can not draw close to Allah except by appealing to those
  intermediaries who are beloved to Him, the awliyaa’ (pious), who will intercede with Allah on his behalf.

Summary

• It became clear to you from the summary response to the first specious argument that when it is said to
  you that intercession is real, and the prophets have a position of honor with Allah, or a statement of the
  Prophet (pbuh) is mentioned to you in order to use it to support some aspect of falsehood, and you do not
  understand the meaning of what is quoted, respond by saying, “Allah mentioned in His book that those in
  whose hearts is deviance abandon what is clear and pursue what is ambiguous. I have mentioned to you
  that Allah stated that the mushriks acknowledge Allah’s lordship (ruboobiyyah) and their disbelief lies
  in the attachment of their hearts to the angels, the prophets and the pious along with their statement,
  

[يونس:١٨]

((

هَؤُلاءِ شُفَعَاؤُنَا عِنْدَ اللَّهِ

))

  ‘These are our intercessors with Allah.’ [10:18]

  This is a clear and definitive matter, and no one can alter its meaning, while what you have mentioned to
  me, O mushrik, from the Qur’an or the statements of the Prophet (PBUH), I don’t know what it means;
  however, I can say for sure that Allah’s word does not contradict itself and that the statements of the
  Prophet (pbuh) do not contradict the word of Allah.” This is a good, straightforward answer.

Summary

• You have come to know that the meaning of an articulated response is that its parts are distinct from
  one another or that it is detailed in its treatment of the evidence and definitions. It is that those whom the
  Messenger of Allah (PBUH) fought acknowledged what you mentioned. They accepted that the idols they
  worshipped did not control anything; they only intended (them) for their esteem and intercession. And recite
  for them what Allah mentioned and clarified in His Book. If they say, “These verses were revealed about
  those who worship idols; how can you equate the pious with idols? How can you turn the prophets into
  idols?” answer him with what was previously mentioned, for, verily, when he acknowledges that the
  disbelievers testify that all lordship belongs to Allah and that the only thing they want from those to whom
  they turn is their intercession; however, he wants to distinguish between their acts and Allah acts by that
  which he mentioned; tell him that some disbelievers pray to idols and some pray to the pious.

Summary

• It has become clear to you from the refutation of these two specious arguments that Allah did not grant
  permission to seek intercession from angels, prophets or idols, for it is His property alone. It is to be
  sought from Him, for it is He who will grant permission to the interceder to intercede. If He does not
  grant permission, none will come forward to intercede before Him. The affair is not like that of created
  being in this world that interceders may approach, even if they have not been granted permission, and
  who may accept their intercession, even if they are not pleased to do so, for the one who is approached
  may be in need of the interceder and require his help for himself and be forced by circumstances to
  accept the intercession even though he didn’t give permission to be approached. As for Allah, the
  Exalted, He is al-Ghanee and is not in need of anyone or anything; rather, everything is in need of Him.
  Also, a created (ruler) is not aware of all the conditions of his subjects until interceders inform him about
  them. However, Allah-glory be to Him-is All-Knowing. Nothing whatsoever of the conditions of His creatures
  is hidden from Him, so He is not in need of anyone to inform Him. The reality of intercession with Allah is
  that Allah is the One who bestows His bounty and grace upon the people of sincerity, forgiving them by
  means of the supplication of those whom He has permitted to intercede as a means of honoring
  them thereby.