And prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
Machine translationRead the Arabic original
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the miracles of the awliya (close friends of Allah) and their virtue: "From Anas (may Allah be pleased with him)Riyad as-Salihin 1508 Al-Bukhari narrated it through various chains, and in some of them the two men are Asid ibn Hudayr and 'Abbad ibn Bishr (may Allah be pleased with them both). And from Abu Hurayrah (may Allah be pleased with him) who said:
" I do not care when I am killed *** on whichever side my body falls for Allah, and that is for the sake of my Lord, and if He wills *** He will bless the limbs of a torn, flayed camel. "
And Khayb was a sun for every Muslim who was killed with patience in prayer. And the Prophet (peace and blessings be upon him) informed his Companions of their news on the day they were struck, and sent some of the Quraysh to 'Asim ibn Thabit when they reported that he had been killed, asking them to bring something from him by which he could be identified. He had killed a man from their nobles, so Allah sent for 'Asim a cloud of locusts that protected him from their messengers, so they were unable to cut anything from him. Al-Bukhari narrated it. "
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
These are two hadiths that An-Nawawi (may Allah have mercy on him) cited in his book *Riyad as-Salihin* in the chapter on the miracles of the awliya (close friends of Allah) and their virtue. Among them is the hadith of the two men, Asid ibn Hudayr and 'Abbad ibn Bishr (may Allah be pleased with them both), who were with the Prophet (peace and blessings be upon him and his family) on a dark night. At that time, there were no lights in the markets, nor even lamps in the houses. So they went out from the presence of the Prophet (peace and blessings be upon him and his family) on that dark night, and Allah the Exalted placed before them two things like lamps, meaning like electric bulbs, illuminating the path for them. This was not due to their action or because of them, but rather Allah the Exalted created a light that moved before them until they parted ways, and the light parted with each of them until they reached their homes. This is from the miracle of Allah the Mighty and Majestic; it is a miracle from Allah that He illuminates the path for the servant, the physical path, and its benefit is physical. Indeed, these two men (may Allah be pleased with them and grant them satisfaction) walked in illumination and light, while the markets had no illumination or lights, and the night was dark. So Allah provided this light for them. There is also spiritual light that Allah the Exalted casts into the heart of the believer as a miracle for him. You find that Allah opens up for some scholars vast and great knowledge in every discipline, and He grants them understanding, memorization, and the ability to argue. Among these scholars is Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). Indeed, Allah bestowed this man upon the Muslim community, and the Muslim community continues to benefit from his books to this day. He passed away in the year 728, meaning it has been hundreds of years, and the community still benefits from his books. Allah the Exalted gave him great knowledge, penetrating understanding, and strength in argumentation, and no one was able to argue with him in anything, ever. No one stood up against him until he (may Allah have mercy on him) said: "Whoever argues with me with falsehood and cites a verse or a hadith as evidence, I will make that verse and hadith evidence against him, not for him." This is from the grace of Allah the Mighty and Majestic, that He gives a person the ability to this extent. He would even speak with the arguers and debate them, then say to them, "Look at the statement of such-and-such one of their leaders in his such-and-such book." The followers of this man whom they were debating, Shaykh al-Islam, did not know anything about his books, while he knew what was in his books. His debate in *Al-Aqidah al-Wasitiyyah* with the Maliki Qadi is wondrous. The Maliki Qadi was trying to have the Sultan be harsh with him, but he said, "This is not possible, and it does not follow your school, nor does it follow your school, you Malikis. You said such-and-such, and it is not possible for the governor to judge me based on this that I mentioned according to your school." This baffled the man, as to how he knew from our school what we do not know. He also (may Allah have mercy on him) had a broad hand in every discipline; in every discipline he had a broad hand. He was a scholar of grammar, Arabic, morphology, and rhetoric. So much so that his student Ibn al-Qayyim (may Allah have mercy on him), in *Bad' al-Fawa'id*, conducted a very, very precise study on the difference between *madh* (praise) and *hamd* (praise/thanks), and how the Arabic language distinguishes between meanings in words by advancing or retreating a letter. He brought a wondrous study, then said, "And our Shaykh (may Allah have mercy on him), when he spoke of this, brought forth the marvel of marvels," meaning in matters of language and morphology. And our Shaykh would speak of this and bring forth the marvel of marvels. But as the poet said:
"The lightning flashed in Najd, and I said to it: *** Leave me alone, for I am occupied with something other than you."
Meaning: Shaykh al-Islam was occupied with what is greater than a grammatical, rhetorical, or morphological issue; he was occupied with more than this. One day he came to Egypt, and there was Abu Hayyan, the famous linguist, exegete, and one of the great scholars in this field. Abu Hayyan praised Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), and he has a magnificent poem praising him, in which he said:
"Ibn Taymiyyah rose to defend our Shari'ah *** In the position of the Master of Taym when Mudar rebelled"
And the master of Taym is Abu Bakr (may Allah be pleased with him), meaning that he stood in Islam, during the trial of Islam and the innovations, in the position of Abu Bakr on the day of apostasy. He praised him with a magnificent poem. When he came to Egypt...
All praise is due to Allah, Lord of the worlds, and may peace and blessings be upon our Prophet Muhammad, and upon his family and all his Companions.
The author (may Allah have mercy on him) transmitted, in the context of the hadiths in the chapter on the miracles of the awliya (close friends of Allah) and their virtue: "From Anas (may Allah be pleased with him)
Two Companions of the Prophet (ﷺ) left his home in a very dark night with something like lights in front of them; when they separated, each of them had one light in front of him till they arrived home.
أن رجلين من أصحاب النبي صلى الله عليه وسلم خرجا من عند النبي صلى الله عليه وسلم في ليلة مظلمة ومعهما مثل المصباحين بين أيديهما، فلما افترقا صار مع كل واحد منهما واحد حتى أتى أهلهThe Messenger of Allah (peace and blessings be upon him) sent out ten men as a secret scout and appointed 'Asim ibn al-Thabit al-Ansari (may Allah be pleased with him) as their leader. They set out until they reached al-Hudaydah, between 'Usfan and Makkah, where they were reported to a tribe of Hudhayl known as Banu Lihyan. The tribe sent out nearly a hundred archers to pursue their tracks. When 'Asim and his companions realized they were being pursued, they took refuge in a location, but the men surrounded them. They said, "Come down and surrender your weapons, and we give you our pledge and covenant that we will not kill any of you." 'Asim ibn al-Thabit said, "O people, as for me, I will not surrender under the protection of a disbeliever. O Allah, inform Your Prophet (peace and blessings be upon him) about us." They shot them with arrows and killed 'Asim. Three men surrendered to them under the pledge and covenant, including Khubaib, Zayd ibn al-Dathinnah, and another man. When they had full control over them, they released the strings of their bows and tied them up. The third man said, "This is the first act of treachery. By Allah, I will not accompany you. I have an example in those who were killed." They dragged him and tried to force him, but he refused to go with them, so they killed him. They took Khubaib and Zayd ibn al-Dathinnah and sold them in Makkah after the Battle of Badr. Banu al-Harith ibn 'Amir ibn Nawfal ibn 'Abd Manaf bought Khubaib. Khubaib was the one who had killed al-Harith on the day of Badr. Khubaib remained a prisoner with them until they decided to kill him. He borrowed a razor from one of al-Harith's daughters to shave with, and she lent it to him. He went around her house while she was unaware until he came to her and found her sitting on his lap with the razor in her hand. She was startled, and Khubaib recognized her startle. He said, "Are you afraid that I will kill her? I would never do that." She said, "By Allah, I have never seen a prisoner better than Khubaib. By Allah, I found him one day eating a bunch of grapes in his hand, and he was bound in iron, and there was no fruit in Makkah. She used to say that it was a provision Allah had given to Khubaib." When they took him out of the Haram to kill him in the open area, Khubaib said to them, "Let me pray two rak'ahs." They left him alone, and he prayed two rak'ahs. He said, "By Allah, if I did not fear that you would think I was panicking, I would have prayed more. O Allah, count them one by one, kill them individually, and leave none of them alive." And he said:
بعث رسول الله صلى الله عليه وسلم عشرة رهط عينا سرية وأمر عليهم عاصم بن ثابت الأنصاري رضي الله عنه فانطلقوا حتى إذا كانوا بالهدأة بين عسفان ومكة ذكروا لحي من هذيل يقال لهم بنو لحيان، فنفروا لهم بقريب من مئة رجل رام فاقتصوا آثارهم فلما أحس بهم عاصم وأصحابه لجؤوا إلى موضع فأحاط بهم القوم، فقالوا: انزلوا فأعطوا بأيديكم ولكم العهد والميثاق أن لا نقتل منكم أحدًا، فقال عاصم بن ثابت: أيها القوم أما أنا فلا أنزل على ذمة كافر، اللهم أخبر عنا نبيك صلى الله عليه وسلم فرموهم بالنبل فقتلوا عاصمًا ونزل إليهم ثلاثة نفر على العهد والميثاق، منهم خبيب وزيد بن الدثنة ورجل آخر فلما استمكنوا منهم أطلقوا أوتار قسيهم فربطوهم، قال الرجل الثالث: هذا أول الغدر والله لا أصحبكم إن لي بهؤلاء أسوة يريد القتلى فجروه وعالجوه فأبى أن يصحبهم فقتلوه، وانطلقوا بخبيب وزيد بن الدثنة حتى باعوهما بمكة بعد وقعة بدر فابتاع بنو الحارث بن عامر بن نوفل بن عبد مناف خبيبًا، وكان خبيب هو قتل الحارث يوم بدر فلبث خبيب عندهم أسيرًا حتى أجمعوا على قتله فاستعار من بعض بنات الحارث موسًى يستحد بها، فأعارته فدرج بني لها وهي غافلة حتى أتاه فوجدته مجلسه على فخذه والموسى بيده ففزعت فزعة عرفها خبيب، فقال: أتخشين أن أقتله؟ ما كنت لأفعل ذلك، قالت: والله ما رأيت أسيرًا خيرًا من خبيب، فوالله لقد وجدته يوما يأكل قطفًا من عنب في يده وإنه لموثق بالحديد وما بمكة من ثمرة، وكانت تقول إنه لرزق رزقه الله خبيبًا، فلما خرجوا به من الحرم ليقتلوه في الحل قال لهم خبيب: دعوني أصلي ركعتين فتركوه فركع ركعتين، فقال: والله لولا أن تحسبوا أن ما بي جزع لزدت، اللهم أحصهم عددًا واقتلهم بددًا ولا تبق منهم أحدًا، وقال:"
And Khayb was a sun for every Muslim who was killed with patience in prayer. And the Prophet (peace and blessings be upon him) informed his Companions of their news on the day they were struck, and sent some of the Quraysh to 'Asim ibn Thabit when they reported that he had been killed, asking them to bring something from him by which he could be identified. He had killed a man from their nobles, so Allah sent for 'Asim a cloud of locusts that protected him from their messengers, so they were unable to cut anything from him. Al-Bukhari narrated it. "
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
These are two hadiths that An-Nawawi (may Allah have mercy on him) cited in his book *Riyad as-Salihin* in the chapter on the miracles of the awliya (close friends of Allah) and their virtue. Among them is the hadith of the two men, Asid ibn Hudayr and 'Abbad ibn Bishr (may Allah be pleased with them both), who were with the Prophet (peace and blessings be upon him and his family) on a dark night. At that time, there were no lights in the markets, nor even lamps in the houses. So they went out from the presence of the Prophet (peace and blessings be upon him and his family) on that dark night, and Allah the Exalted placed before them two things like lamps, meaning like electric bulbs, illuminating the path for them. This was not due to their action or because of them, but rather Allah the Exalted created a light that moved before them until they parted ways, and the light parted with each of them until they reached their homes. This is from the miracle of Allah the Mighty and Majestic; it is a miracle from Allah that He illuminates the path for the servant, the physical path, and its benefit is physical. Indeed, these two men (may Allah be pleased with them and grant them satisfaction) walked in illumination and light, while the markets had no illumination or lights, and the night was dark. So Allah provided this light for them. There is also spiritual light that Allah the Exalted casts into the heart of the believer as a miracle for him. You find that Allah opens up for some scholars vast and great knowledge in every discipline, and He grants them understanding, memorization, and the ability to argue. Among these scholars is Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him). Indeed, Allah bestowed this man upon the Muslim community, and the Muslim community continues to benefit from his books to this day. He passed away in the year 728, meaning it has been hundreds of years, and the community still benefits from his books. Allah the Exalted gave him great knowledge, penetrating understanding, and strength in argumentation, and no one was able to argue with him in anything, ever. No one stood up against him until he (may Allah have mercy on him) said: "Whoever argues with me with falsehood and cites a verse or a hadith as evidence, I will make that verse and hadith evidence against him, not for him." This is from the grace of Allah the Mighty and Majestic, that He gives a person the ability to this extent. He would even speak with the arguers and debate them, then say to them, "Look at the statement of such-and-such one of their leaders in his such-and-such book." The followers of this man whom they were debating, Shaykh al-Islam, did not know anything about his books, while he knew what was in his books. His debate in *Al-Aqidah al-Wasitiyyah* with the Maliki Qadi is wondrous. The Maliki Qadi was trying to have the Sultan be harsh with him, but he said, "This is not possible, and it does not follow your school, nor does it follow your school, you Malikis. You said such-and-such, and it is not possible for the governor to judge me based on this that I mentioned according to your school." This baffled the man, as to how he knew from our school what we do not know. He also (may Allah have mercy on him) had a broad hand in every discipline; in every discipline he had a broad hand. He was a scholar of grammar, Arabic, morphology, and rhetoric. So much so that his student Ibn al-Qayyim (may Allah have mercy on him), in *Bad' al-Fawa'id*, conducted a very, very precise study on the difference between *madh* (praise) and *hamd* (praise/thanks), and how the Arabic language distinguishes between meanings in words by advancing or retreating a letter. He brought a wondrous study, then said, "And our Shaykh (may Allah have mercy on him), when he spoke of this, brought forth the marvel of marvels," meaning in matters of language and morphology. And our Shaykh would speak of this and bring forth the marvel of marvels. But as the poet said:
"The lightning flashed in Najd, and I said to it: *** Leave me alone, for I am occupied with something other than you."
Meaning: Shaykh al-Islam was occupied with what is greater than a grammatical, rhetorical, or morphological issue; he was occupied with more than this. One day he came to Egypt, and there was Abu Hayyan, the famous linguist, exegete, and one of the great scholars in this field. Abu Hayyan praised Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), and he has a magnificent poem praising him, in which he said:
"Ibn Taymiyyah rose to defend our Shari'ah *** In the position of the Master of Taym when Mudar rebelled"
And the master of Taym is Abu Bakr (may Allah be pleased with him), meaning that he stood in Islam, during the trial of Islam and the innovations, in the position of Abu Bakr on the day of apostasy. He praised him with a magnificent poem. When he came to Egypt...