Reading from the author's text with commentary and collation of manuscripts: "The Prophet (peace and blessings be upon him) informed us
Machine translationRead the Arabic original
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon the noblest of the prophets and messengers, our Prophet Muhammad, and upon his family and all his Companions.
As for what follows, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in *Iqtida' al-Sirat al-Mustaqim* "The Prophet (peace and blessings be upon him) informed us that whenever the creation divided into two groups, he was in the better of the two groups"
The Shaykh : O Allah, send blessings and peace
The reader: "And a hadith came with this wording as well. And his statement in the hadith:Mishkat al-Masabih 5757 allows for two possibilities. The first is that the creation are the two masses, or they are all that was created on earth, and the children of Adam are their best. And if it is said that the creation is general to include the angels"
The Shaykh : He says, until it enters with you, does it enter?
The student: It enters
The Shaykh : And nothing...
The student: No.
The Shaykh : Fine, because with me... yes
The reader: "until it includes the angels, it contains the preference of the genus of the children of Adam over the genus of the angels, and this has a valid aspect. Then He made the children of Adam into two groups, and the two groups are the Arabs and the non-Arabs. Then He made the Arabs into tribes, and Quraysh was the best of the Arab tribes. Then He made Quraysh into houses, and Banu Hashim was the best of the houses. It is also possible that he meant by the creation: the children of Adam, so he was in their best, meaning in the descendants of Ibrahim, or in the Arabs. Then He made the children of Adam"
The Shaykh : the children of Ibrahim
The reader: Yes, correct. "Then He made the children of Ibrahim into two groups: the children of Isma'il and the children of Ishaq, or He made the Arabs into 'Adnan and Qahtan, so He placed me in the children of Isma'il, in the children of 'Adnan. Then He made the children of Isma'il or the children of 'Adnan into tribes, so He placed me in their best tribe, which is Quraysh. Under any interpretation, the hadith is explicit in the preference of the Arabs over others. And the Prophet (peace and blessings be upon him) clarified that this preference necessitates love for Banu Hashim, then for Quraysh, then for the Arabs. Al-Tirmidhi narrated from the hadith of Abu Awana from Yazid ibn Abi Ziyad, also from Abdullah ibn al-Harith, who said: He told me al-Mut'ib ibn Abi Rabi'ah ibn al-Harith ibn 'Abd al-Muttalib that al-'Abbas ibn 'Abd al-Muttalib"
The Shaykh : With me, he told me 'Abd al-Muttalib. With you, he told me al-Mut'ib
The student: Yes, yes, O Shaykh. It says with a ba and a fa, 'Abd al-Muttalib. And it has a valid aspect, for it is reported that his name was al-Mut'ib and that he was 'Abd al-Muttalib, as will come later.
The Shaykh : ... Yes
The reader: "Mishkat al-Masabih 30:171 Al-Tirmidhi said"
The Shaykh : For indeed, for indeed
The reader: "Jami` at-Tirmidhi 3758Da'if (Darussalam) Al-Tirmidhi said: This is a hasan sahih hadith. And Ahmad narrated it in the Musnad similarly from the hadith of Isma'il ibn Abi Khalid from this Yazid, and he narrated"
The student: Listen
The Shaykh : Yes
The reader: "And this, and he also narrated it from the hadith of"
The Shaykh : From this Yazid, and they narrated it
The student: I have this with me
The Shaykh : Yes, from this Yazid mentioned in the chain
The student: I mean, let us make Yazid from the beginning of the line
The reader: "From this Yazid, and he also narrated it from the hadith of Jarir from Yazid ibn Abi Ziyad from Abdullah ibn al-Harith from 'Abd al-Muttalib ibn Rabi'ah, who said: Al-'Abbas entered upon the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, we go out and see Quraysh talking, but when they see us, they fall silent. So the Messenger of Allah (peace and blessings be upon him) became angry, and a drop of sweat appeared between his eyes, then he said: By Allah, no, then"
The student: Sweat
The Shaykh : Yes
The student: Sweat
The Shaykh : A drop of sweat, it is not dotted
The student: With me, it is dotted
The Shaykh : Dotted?
The student: With me, it is dotted
The Shaykh : Dotted or explained?
The student: Dotted
The Shaykh : It allows for both, because *darr* (to drop) usually swells; when a person becomes angry, this sweat swells. And it is possible that it means sweat, i.e., he started to sweat. Yes.
The reader: "Then he said So with Yazid ibn Abi Ziyad from Abdullah ibn al-Harith, there were these two hadiths: the first is about the virtue of the tribe from which the Prophet (peace and blessings be upon him) came, and the second is about loving them, and Isma'il ibn Abi Khalid narrated both from him. And what is in it regarding Abdullah ibn al-Harith narrating the first sometimes from al-'Abbas and sometimes from al-Mut'ib ibn Abi Wada'ah, and the second from 'Abd al-Muttalib ibn Rabi'ah, who is the son of al-Harith ibn 'Abd al-Muttalib, and he is one of the Companions, one might think"
The Shaykh : One might think
The reader: "One might think that this is a confusion in the names on the part of Yazid, but this is not the place to discuss it, for the proof is established by the hadith under any interpretation, especially since it has corroborating narrations that support its meaning".
Praise be to Allah, Lord of the worlds, and may peace and blessings be upon the noblest of the prophets and messengers, our Prophet Muhammad, and upon his family and all his Companions.
As for what follows, Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in *Iqtida' al-Sirat al-Mustaqim* "The Prophet (peace and blessings be upon him) informed us that whenever the creation divided into two groups, he was in the better of the two groups"
The Shaykh : O Allah, send blessings and peace
The reader: "And a hadith came with this wording as well. And his statement in the hadith:
God created all creatures and placed me among the best of them, then put them in two sections[*] and placed me in the better section
خلق الخلق فجعلني في خيرهم ثم خيرهم فرقتين فجعلني في خير فرقةThe Shaykh : He says, until it enters with you, does it enter?
The student: It enters
The Shaykh : And nothing...
The student: No.
The Shaykh : Fine, because with me... yes
The reader: "until it includes the angels, it contains the preference of the genus of the children of Adam over the genus of the angels, and this has a valid aspect. Then He made the children of Adam into two groups, and the two groups are the Arabs and the non-Arabs. Then He made the Arabs into tribes, and Quraysh was the best of the Arab tribes. Then He made Quraysh into houses, and Banu Hashim was the best of the houses. It is also possible that he meant by the creation: the children of Adam, so he was in their best, meaning in the descendants of Ibrahim, or in the Arabs. Then He made the children of Adam"
The Shaykh : the children of Ibrahim
The reader: Yes, correct. "Then He made the children of Ibrahim into two groups: the children of Isma'il and the children of Ishaq, or He made the Arabs into 'Adnan and Qahtan, so He placed me in the children of Isma'il, in the children of 'Adnan. Then He made the children of Isma'il or the children of 'Adnan into tribes, so He placed me in their best tribe, which is Quraysh. Under any interpretation, the hadith is explicit in the preference of the Arabs over others. And the Prophet (peace and blessings be upon him) clarified that this preference necessitates love for Banu Hashim, then for Quraysh, then for the Arabs. Al-Tirmidhi narrated from the hadith of Abu Awana from Yazid ibn Abi Ziyad, also from Abdullah ibn al-Harith, who said: He told me al-Mut'ib ibn Abi Rabi'ah ibn al-Harith ibn 'Abd al-Muttalib that al-'Abbas ibn 'Abd al-Muttalib"
The Shaykh : With me, he told me 'Abd al-Muttalib. With you, he told me al-Mut'ib
The student: Yes, yes, O Shaykh. It says with a ba and a fa, 'Abd al-Muttalib. And it has a valid aspect, for it is reported that his name was al-Mut'ib and that he was 'Abd al-Muttalib, as will come later.
The Shaykh : ... Yes
The reader: "
al-`Abbas came in angrily, and when he asked him what was making him angry he said, "What is wrong between us and Quraish? When they meet one another, they do so with cheerful faces, but when they met us they act differently." God's messenger became so angry that he was red in the face, and he then said, "By Him in whose hand my soul is, faith will not enter a man's heart till be loves you[*] for God's sake and His messenger's." He then said, "O you people, he who injures my paternal uncle has injured me, for a man's paternal uncle is the same as his father."
أن العباس بن عبد المطلب دخل على رسول الله صلى الله عليه وسلم مغضبا وأنا عنده فقال : ما أغضبك قال يا رسول الله ما لنا ولقريش إذا تلاقوا بينهم تلاقوا بوجوه مبشرة وإذا لقونا لقونا بغير ذلك قال فغضب رسول الله صلى الله عليه وسلم حتى احمر وجهه ثم قال : والذي نفسي بيده لا يدخل قلب رجل الإيمان حتى يحبكم لله ولرسوله ثم قال : أيها الناس من آذى عمي فقد آذاني فإنما عم الرجل صنو أبيهThe Shaykh : For indeed, for indeed
The reader: "
for indeed, a man's uncle is not but the Sinw (two or three palm trees will come from a single root, so each is called a Sinw. A man's uncle is like that to his father. That is, he is like his father) of his father.
فإنما عم الرجل صنو أبيهThe student: Listen
The Shaykh : Yes
The reader: "And this, and he also narrated it from the hadith of"
The Shaykh : From this Yazid, and they narrated it
The student: I have this with me
The Shaykh : Yes, from this Yazid mentioned in the chain
The student: I mean, let us make Yazid from the beginning of the line
The reader: "From this Yazid, and he also narrated it from the hadith of Jarir from Yazid ibn Abi Ziyad from Abdullah ibn al-Harith from 'Abd al-Muttalib ibn Rabi'ah, who said: Al-'Abbas entered upon the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah, we go out and see Quraysh talking, but when they see us, they fall silent. So the Messenger of Allah (peace and blessings be upon him) became angry, and a drop of sweat appeared between his eyes, then he said: By Allah, no, then"
The student: Sweat
The Shaykh : Yes
The student: Sweat
The Shaykh : A drop of sweat, it is not dotted
The student: With me, it is dotted
The Shaykh : Dotted?
The student: With me, it is dotted
The Shaykh : Dotted or explained?
The student: Dotted
The Shaykh : It allows for both, because *darr* (to drop) usually swells; when a person becomes angry, this sweat swells. And it is possible that it means sweat, i.e., he started to sweat. Yes.
The reader: "Then he said
By Allah, faith will not enter the heart of a man until he loves you for the sake of Allah and for the sake of my kinship.
والله لا يدخل قلب امرئ إيمان حتى يحبكم لله ولقرابتيThe Shaykh : One might think
The reader: "One might think that this is a confusion in the names on the part of Yazid, but this is not the place to discuss it, for the proof is established by the hadith under any interpretation, especially since it has corroborating narrations that support its meaning".