Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
In the context of the previous hadith regarding the story of the boy with the sorcerer and the monk, it is mentioned that he would cure the blind and the lepers, and that he would treat all ailments, so the sick would be cured by the permission of Allah Mighty and Majestic. And this boy, may Allah know best, was one whose supplication was answered; when he called upon Allah the Exalted, He accepted it. The king had a companion who was blind and could not see. When he heard what he had heard about the boy, he came to him with many gifts and said: meaning everything . He said: : Look at the faith. He did not become arrogant with himself and claim that he was the one who cured the sick; rather, he said: : This resembles, in some respects, what happened to Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). "When a man who had been possessed by a jinn was brought to him, Shaykh al-Islam Ibn Taymiyyah recited over him, but the jinn did not come out. So Shaykh al-Islam began to strike him on the neck with severe blows, until the hand of Shaykh al-Islam was hurt from the striking. Then the jinn inside the man spoke and said to him: 'I will come out as a karamah (miracle) for the Shaykh.' The Shaykh (may Allah have mercy on him) said to him: 'Do not come out as a karamah for me, but come out in obedience to Allah and His Messenger. He does not want to have any merit; the merit belongs to Allah Mighty and Majestic, first and last. So the jinn came out. When the jinn came out, the man recovered. He said: 'What brought me to the presence of the Shaykh?' Because when he was possessed—perhaps in his house or in the market—what brought me to the presence of the Shaykh? They said: 'Subhan Allah, did you not feel the striking that was being done to you?' He said: 'I did not feel it, and it did not hurt me.' So they informed him, and the man was cured." The point is: that the people of knowledge and faith do not attribute the blessing of Allah to themselves, but rather they attribute it to its bestower Mighty and Majestic, who is Allah. He said: the boy said to the blind man: : He became able to see. So this companion came to the king and sat with him as usual, and the boy came and informed him of the news, and he tortured him severely. He said: : And the monk had said to him: , but perhaps he was unable to be patient, so he informed about the monk. And this tyrannical king, may Allah protect us from him, had tortured the blind companion who had been cured by the supplication of this boy. He tortured him severely, where he said: 'I have believed in Allah.' So he said: 'Do you have a Lord other than me?' We seek refuge in Allah. When they pointed to the monk, the monk was brought. The monk was a worshipper who worshipped Allah, so he was called upon to say that this king was his Lord, but he refused. He refused to turn back from his religion. So they brought the saw. The saw is the adze. So they adzed him from the parting of his head, from the middle of the body, from the parting of the head on the head, on the neck, on the back, until he was divided into two parts, two halves; one half fell here and one half fell here. But that did not make him turn back from his religion. He refused to turn back, and he was willing to be killed this killing and not turn back from his religion, if Allah wills. Then the blind man who had been a companion of the king and had believed, and disbelieved in the king, was brought. He was called upon to turn back from his religion, but he refused. So they did to him what they did to the monk: they brought the saw, the adze, and adzed him with half of it, from the top of his head to his back, until he split into two halves and fell. And that did not make him turn back from his religion. And this indicates that a person must be patient and count it as a reward. But is it obligatory for a person to be patient until he is killed, or is it permissible for him to say the word of disbelief so that it does not harm him if he is coerced?
This requires detail: If the matter concerns him personally, he has the choice. If he wishes, he may say the word of disbelief to ward off the coercion, while his heart remains at peace with faith. And if he wishes, he may persist and refuse, even if he is killed. This is if the matter returns to the person himself, meaning, for example, if he is told: 'Prostrate to the idol,' and he does not prostrate and is killed, or he prostrates to ward off the coercion and is not killed. But if the matter concerns the religion, in the sense that if he disbelieves, even outwardly before people, people would disbelieve, then it is not permissible for him to say the word of disbelief. Rather, he must be patient, even if he is killed, like jihad in the path of Allah. The mujahid proceeds to killing, even if he is killed, because he wants the word of Allah to be the highest. So if he is an imam of the people and is forced to say the word of disbelief, it is not permissible for him to say the word of disbelief, especially in times of fitnah (trial). Rather, he must be patient, even if he is killed.