Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 149 of 190
Riyadh Al-Salehin | Episode (159) | Chapter on the honors and virtues of saints (2)
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: The Miracles (Karamat) of the Awliya (Friends of Allah) and their Virtues.
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It is narrated from ‘Urwah ibn al-Zubayr that Sa‘id ibn Zayd ibn ‘Amr ibn Nufayl, may Allah be pleased with him,
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was taken to court by Arwa bint Aws before Marwan ibn al-Hakam.
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She claimed that he had taken a portion of her land.
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Sa‘id said,
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"Would I take anything from her land after what I heard from the Messenger of Allah, peace and blessings of Allah be upon him?"
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Marwan asked, "What did you hear from the Messenger of Allah, peace and blessings of Allah be upon him?"
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He replied, "I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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'Whoever takes a span of land unjustly will have it tied around his neck from seven earths.'"
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Marwan then said to him, "I will not ask you for any further proof after this."
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Sa‘id then prayed,
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"O Allah, if she is lying, then strike her with blindness and cause her to die in her own land."
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He said: She did not die until she lost her sight, and while she was walking on her land,
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she fell into a pit and died.
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Agreed upon.
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In a narration by Muslim from Muhammad ibn Zayd ibn ‘Abd Allah ibn ‘Umar,
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it is reported with the same meaning, adding that he saw her blind, feeling the walls and saying,
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"The supplication of Sa‘id has struck me."
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She passed by a well in the property over which she had disputed with him,
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fell into it, and it became her grave.
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"Khasamat-hu" (She disputed with him): meaning she summoned him before Marwan ibn al-Hakam, claiming he had seized her right and usurped her property.
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"Tawwaqahu" (Tied around his neck): meaning He placed a collar around his neck.
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"Bayyinah": meaning proof and evidence.
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"Taltamisu al-judur":
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meaning she was feeling the walls with her touch to find her way due to her blindness.
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From the benefits of the hadith:
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The virtue of Sa‘id ibn Zayd, may Allah be pleased with him, and his miracles are evident in several ways.
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First: His keenness to adhere to the Sunnah and implement it,
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which is shown in what he narrated from the Messenger of Allah, peace and blessings of Allah be upon him, regarding the matter,
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to deter himself from injustice.
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Allah’s response to his supplication against the unjust woman.
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It is confirmed that when she became blind,
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Sa‘id came to Marwan,
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and he and the people rode out until they looked at her,
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and they mentioned that she had gone blind and had fallen into her well and died.
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A warning against harming the Rabbani scholars (those who teach by the Book),
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the righteous callers to Islam, and the pious friends of Allah.
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It is narrated from Jabir ibn ‘Abd Allah, may Allah be pleased with them both, who said:
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When the Battle of Uhud approached,
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my father called me at night and said,
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"I do not see myself but as one of the first to be killed among the companions of the Prophet, peace and blessings of Allah be upon him.
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I am not leaving anyone behind more dear to me than you,
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except for the person of the Messenger of Allah, peace and blessings of Allah be upon him.
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I have a debt, so pay it off,
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and take good care of your sisters."
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When morning came,
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he was the first to be killed,
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and I buried him with another in his grave.
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Then, my soul did not feel at peace leaving him with another,
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so I exhumed him after six months,
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and he was just as he was the day I placed him there,
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except for his ear.
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So I placed him in a grave by himself.
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Narrated by al-Bukhari.
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"Ma arani":
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meaning I do not think.
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"Lam tatib nafsi":
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meaning it did not find comfort and tranquility.
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From the benefits of the hadith:
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The miracle of ‘Abd Allah, the father of Jabir,
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when he informed his son that he would be killed among the first of the companions of the Messenger of Allah, peace and blessings of Allah be upon him,
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and another in his being exhumed from his grave after six months,
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and he was as he was the day he was placed in it.
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Guiding children to be dutiful to their parents,
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especially after their death.
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Seeking help in this by informing them of their place in one's heart.
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The intensity of the Companions' love for the Messenger of Allah, peace and blessings of Allah be upon him,
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and their preferring him over their own selves, families, and children.
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The permissibility of exhuming a deceased person from his grave if the interest requires it.
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From Anas, may Allah be pleased with him:
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Two men from the companions of the Prophet, peace and blessings of Allah be upon him,
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left the Prophet, peace and blessings of Allah be upon him, on a dark night,
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and with them were two lights like lamps in front of them.
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When they parted ways,
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one light went with each of them,
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until he reached his family.
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Narrated by al-Bukhari through various chains.
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In some versions,
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the two men were Usayd ibn Hudayr
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and ‘Abbad ibn Bishr, may Allah be pleased with them both.
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From the benefits of the hadith:
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The miracle of these two noble Companions.
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Allah’s guardianship (wilayah) for those who go out to perform an obligatory duty and uphold the right of Allah.
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From Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, sent ten men as a reconnaissance unit,
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and appointed ‘Asim ibn Thabit al-Ansari, may Allah be pleased with him, as their leader.
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They set out until they reached al-Hada’,
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between ‘Usfan and Makkah.
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They were mentioned to a clan of Hudhayl,
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called Banu Lihyan.
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They mobilized against them with nearly a hundred archers,
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who tracked their footprints.
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When ‘Asim and his companions sensed them,
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they took refuge in a high place.
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The people surrounded them
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and said,
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"Come down,
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surrender yourselves,
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and you have our promise and covenant
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that we will not kill any of you."
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‘Asim ibn Thabit said,
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"O people,
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as for me,
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I will not descend under the protection of a disbeliever.
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O Allah, inform Your Prophet,
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peace and blessings of Allah be upon him, about us."
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They shot arrows at them,
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killing ‘Asim.
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Three men descended to them
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based on the promise and covenant,
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among them Khubayb,
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Zayd ibn al-Dathinah,
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and another man.
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When they gained control over them,
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they untied the strings of their bows
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and bound them with them.
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The third man said,
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"This is the first act of treachery.
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By Allah, I will not accompany you;
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I have an example in these,"
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meaning the slain.
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They dragged him and tried to force him,
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but he refused to accompany them,
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so they killed him.
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They took Khubayb
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and Zayd ibn al-Dathinah
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until they sold them in Makkah
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after the Battle of Badr.
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Al-Harith ibn ‘Amir
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ibn Nawfal ibn ‘Abd Manaf bought
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Khubayb.
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It was Khubayb
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who had killed al-Harith on the day of Badr.
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Khubayb remained
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with them as a prisoner
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until they agreed
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to kill him.
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He borrowed a razor from one of al-Harith’s daughters
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to shave himself.
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She lent it to him.
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A child of hers wandered in
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while she was unaware,
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until he came to him,
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and she found him sitting on his lap
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with the razor in his hand.
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She was terrified, a terror he recognized.
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He said,
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"Do you fear that I would kill him?
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I would never do that."
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She said,
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"By Allah, I have never seen a prisoner
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better than Khubayb.
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By Allah, I once found him
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eating a bunch of
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grapes in his hand,
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while he was shackled in iron,
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and there was no fruit
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in Makkah."
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She used to say,
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"It was a provision from Allah."
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When they took him out
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from the Haram (sanctuary) to kill him
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in the Hill (non-sanctuary area),
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Khubayb said to them,
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"Let me pray two rak‘ahs."
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They let him,
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and he prayed two rak‘ahs.
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Then he said,
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"By Allah, were it not that you would think
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that I am afraid, I would have prolonged them.
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O Allah, count them
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in number,
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kill them one by one,
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and do not spare any of them."
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And he said:
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"I do not care when
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I am killed as a Muslim,
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on which side
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my death is for the sake of Allah.
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That is for the sake of
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the Almighty, and if He wills,
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He will bless the severed limbs
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of a torn body."
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Khubayb was the one
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who established for every Muslim
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who is killed in captivity the tradition of praying two rak‘ahs.
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The Prophet,
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peace and blessings of Allah be upon him,
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informed his companions on the day they were struck
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of their news.
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Some people from Quraysh sent
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to ‘Asim ibn Thabit
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when they heard he had been killed,
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to bring back something
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of him to identify him,
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for he had killed one of their nobles.
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So Allah sent
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For 'Asim, it is like a canopy.
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From the rear.
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So He protected him from their messengers.
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They were unable to cut it off.
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anything of it.
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It was recorded by al-Bukhari.
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His statement, "the stillness."
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The position.
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And the shade.
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The clouds
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And the posterior.
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The Bee
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And His saying: "Destroy them utterly."
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With both a kasra and a fatha on the letter 'ba'.
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Whoever breaks [the fast], he says
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It is a collection of scattered points.
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With a kasrah on the letter ba'.
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It is the prescribed portion.
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And the meaning of
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Each one of them has a share.
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And regarding the opening, he said
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Its meaning is that they are scattered and divided.
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Regarding the laws of homicide.
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One after another.
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From the state of dissipation.
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The eyes.
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Meaning, as eyes watching over the enemy.
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Let them come to the Messenger of Allah, peace and blessings of Allah be upon him.
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regarding his reports.
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and its inner secrets.
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They went forth for their sake.
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Meaning, they departed with haste.
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Follow in their footsteps.
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Follow in their footsteps.
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They sensed their presence.
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They felt their presence.
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Give with your own hands.
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Meaning, they submitted.
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And enter into obedience and the command.
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Establish your authority over them.
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That is, they exercised power over them.
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Loosen the strings of your bows.
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So they bound them.
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That is, they loosened the strings of their bows.
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So they bound them securely.
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He uses it to remove pubic hair.
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Meaning, he uses it to shave his pubic hair.
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So he proceeded to build it for her.
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Which is like the crawling of a child.
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upon his hands and feet
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The solution
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It is al-Tan'im.
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Keeping their distance from the sacred territory of the Haram.
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Impatience
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What fear is there of death?
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The joints
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Meaning, which members [of the body].
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Let us begin.
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Which body
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Distraught
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Which segment?
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Meaning that he is to be bound until he is put to death.
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He was then executed while held in captivity.
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Among the benefits of the hadith
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For the captive.
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That he refrains from accepting the trust.
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And he does not allow himself to be mastered.
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Even if he were to kill
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He felt a sense of disdain that it should happen.
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Upon him is the ruling of a disbeliever.
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This applies if he intends
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Adopting the path of strict adherence to the most rigorous religious standard.
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If he wishes to avail himself of the concession.
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He is permitted to seek security.
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The polytheists are the people of
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Treachery and betrayal.
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They have neither a covenant nor a pledge.
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And they do not observe
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“And they observe toward a believer neither pact nor honour. These are they who are transgressors.” (9:10)
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Covenant
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Fulfilling the terms of treaties made with the polytheists.
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And the act of donating on behalf of the deceased.
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Their children
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Showing kindness to someone whom one intends to kill.
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Affirming the karamat (miraculous gifts) of the awliya (allies of Allah).
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This becomes evident.
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Regarding several matters.
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From it.
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Allah informing His Messenger
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The protection of Allah, the Exalted.
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For ‘Asim ibn Thabit
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Whoever violates his sanctity
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by severing his flesh
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The fulfillment by Allah of the covenant of ‘Asim.
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May Allah be pleased with him.
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For Allah has indeed given a promise.
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That no polytheist should touch it.
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And that no polytheist should touch it.
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Never.
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And Allah brought that to fruition.
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The provision that Allah has driven toward him.
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Regarding Khubayb in Makkah.
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Of that which is not contained therein.
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The hadith concerning the prayer at the time of execution.
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So that it may be the final action.
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He does so in anticipation of the moment he will meet his Lord.
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And in this chapter, there are other hadiths.
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Many authentic hadiths.
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It has already been addressed in its appropriate places.
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From this book
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Among these is the hadith of the young boy.
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The one who used to come to the monk.
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And the practitioner of magic
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Among these is the hadith of Jurayj.
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And the hadith of the people of the cave.
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Those upon whom it has been firmly established.
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The Rock
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The one who heard a voice from within the clouds.
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He says
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Water the garden of so-and-so.
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And other matters besides these.
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The proofs regarding this matter are numerous.
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It is well-known.
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And with Allah lies all success.
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And on the authority of Ibn ‘Umar, may Allah be pleased with him,
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What he said
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I never heard ‘Umar, may Allah be pleased with him,
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He never says "no" to anything.
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I truly believe it to be so.
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it would be just as
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He thinks
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While 'Umar, may Allah be pleased with him, was sitting,
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When a man of handsome appearance passed by him.
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'Umar said
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My assumption was mistaken.
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Or perhaps this is based upon
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his religion
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And on the authority of ‘Umar, may Allah be pleased with him
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What he said
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I have never heard ‘Umar, may Allah be pleased with him, say regarding anything at all
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He says
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I truly believe it to be so.
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It would be exactly as he imagined.
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While 'Umar, may Allah be pleased with him, was sitting,
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When a man of handsome appearance passed by him.
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Or that this person is upon his religion.
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During the pre-Islamic period of ignorance.
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Or perhaps he was their soothsayer.
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It is upon the man.
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So she was called for him.
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He said that to him.
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He then said
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I have not seen you today to greet you.
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A Muslim man.
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He said
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I adjure you, by Allah, that you do not...
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You did not inform me.
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He said
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I used to be their soothsayer during the Age of Ignorance.
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He said:
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How remarkable is that which has been brought forth by it.
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I have committed a crime against you.
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He said
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One day, while I was in the marketplace,
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She came to me, and I recognized her in it.
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The terror
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She said,
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Have you not seen the Garden and its splendor?
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And her despair thereafter.
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Its inversion.
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And her joining the young she-camels.
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And its inner coverings.
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'Umar, may Allah be pleased with him, said:
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While I was asleep
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at their deities
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When a man came
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He hastened and slaughtered it.
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Then someone shouted out to him.
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I have never heard a crier at all.
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His voice was louder than his.
16:28
He says
16:30
O Julaybib.
16:32
A successful command.
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A man of eloquent speech.
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He says, "There is no god but Allah."
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The people then sprang into action.
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I said, "I will not cease [in my pursuit]."
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until I know what lies behind this.
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Then,
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He called out
16:48
O Julayhib.
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A successful command.
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A man of eloquent speech.
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He says, "There is no god but Allah."
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So I stood up.
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We had barely settled when it was said
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This is a Prophet.
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except as he supposes.
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That it should come to pass in accordance with his assumption.
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It has already been mentioned
17:09
that he was a man inspired (muhaddath)
17:11
following the religion of his people during the Age of Ignorance,
17:13
meaning he remained
17:15
upon the worship of what they worshipped
17:17
of idols and statues.
17:19
"Bring the man to me,"
17:21
meaning: bring him
17:23
to me and draw him near.
17:25
Then he said that to him,
17:27
meaning: he informed him of what
17:29
he had said in his absence regarding
17:31
the hesitation,
17:33
its despair,
17:35
meaning: hopelessness,
17:37
its reversal,
17:39
the young she-camels,
17:41
the plural of qalus,
17:43
which is a young she-camel.
17:45
Jalih,
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meaning: the shameless one who openly displays enmity.
17:49
"We did not linger,"
17:52
meaning: we did not remain
17:54
with any of the things.
17:56
Among the benefits
17:58
of the hadith
18:01
is the clarification of the virtue of 'Umar and the truthfulness
18:03
of his intuition and the sharpness of his intelligence,
18:05
and that he was a man inspired.
18:07
The jinn were prevented from
18:09
eavesdropping
18:11
at the time of the mission of the Messenger of Allah,
18:13
peace and blessings of Allah be upon him.
18:15
So they traveled throughout the east and the west
18:17
searching for the reason for that,
18:19
until they saw the Prophet,
18:21
peace and blessings of Allah be upon him,
18:23
praying the dawn prayer with his Companions.
18:25
Riyad al-Salihin