بَابُ الْكَرَامَاتِKaramat (Saintly Miracles)

¹ His statement “they were returning”: meaning while they were returning. (As stated in Al-Mirqat)

¹ His statement “missed the army”: meaning he lost his way to them. His statement “or was captured”: indicating doubt from the narrator. His statement “O Abu al-Harith”: the lion’s kunyah. His statement “such and such”: resuming to explain his situation in losing the way or serving him. Excellent companion. His statement “the lion approached him wagging its tail”: like a dog moving its tail in flattery to its owner and submission to its companion, a circumstantial clause. In An-Nihayah: A dog wags its tail when greedy or afraid, until it stood at his side. Whenever it heard: meaning the lion heard a sound, it rushed toward it to repel harm. (As stated in Al-Mirqat)

¹ His statement “sent an army”: meaning to Nahavand, with a tha and lam, a place in Jibal south of Hamadan. His statement “while Umar was delivering a sermon”: meaning in Madinah’s mosque before the senior companions and their followers, including Uthman and Ali (may Allah be pleased with them all). This is a great karamah and virtue indicating his exalted status and the validity of his caliphate. His statement “O Sariyah, the mountain”: in the accusative, meaning cling to the mountain and make it behind your back. His statement “they defeated us”: meaning they initially overcame us. His statement “Allah defeated them”: it includes types of karamah for Umar, revealing the battle, his voice reaching them, each hearing his shout, and their victory through his blessing. (As stated in Al-Mirqat)

¹ His statement “when Uhud approached”: meaning its battle. His statement “except the soul of the Messenger of Allah (ﷺ)”: meaning he was more beloved to him than his own soul. His statement “enjoin good for my sisters”: meaning accept my bequest for them, and they were nine. “Good” is in apposition to the object, meaning seeking the best. (As stated in Al-Mirqat)

² His statement “I buried him with another in a grave”: Ibn al-Malik said: It is evidence for the permissibility of burying two in one grave. (As stated in Al-Mirqat) The apparent meaning is when there is necessity. (As stated in Al-Mirqat)

¹ His statement “the people of the Suffah were poor people”: meaning from the Prophet’s companions. The most famous among them, as mentioned by Al-Hafiz Abu Nu‘aym in Hilyat al-Awliya’, are Abu Dharr al-Ghifari, Ammar ibn Yasir, Salman al-Farisi, Suhayb, Bilal, Abu Hurayrah, Khabbab ibn al-Aratt, Hudhayfah ibn al-Yaman, Abu Sa‘id al-Khudri, Bashir ibn al-Khasasiyah, Abu Muwayhibah the freedman of the Messenger of Allah (ﷺ), and others. The verse And be patient with those who call upon their Lord in the morning and the evening, seeking His countenance [Al-Kahf: 28] was revealed about them. The Suffah was a shaded area in the mosque with palm trunks, where these poor people lived and slept, hence named after it. When a man came to Madinah, if he had a host there, he stayed with him; if not, he stayed at the Suffah. (As stated in Al-Mirqat) In Al-Lama’at: The Suffah was a shaded place in the mosque where they slept. They were guests of Islam, relying on Allah, without wealth, children, or home. They were seventy, sometimes fewer, sometimes more.

² His statement “let him bring a fifth”: meaning if he does not have more than that, or sixth if required. “Or” indicates variation or choice. It could be doubt or “rather” for emphasis in hospitality. (As stated in Al-Mirqat)

³ His statement “then returned and stayed until the Prophet (ﷺ) went to bed”: In one narration, “then prayed” instead of “returned,” meaning the voluntary prayer. Al-Kirmani said: If you say, this suggests Abu Bakr dined with the Prophet (ﷺ) after returning to him, while what preceded suggests it was before. I say: The first explains Abu Bakr’s lack of need for food at home, and the second follows the actual order, or the first Abu Bakr dined, and the second the Prophet (ﷺ). (As stated in Al-Mirqat) The apparent is the second, meaning Abu Bakr delayed returning home, so his wife said, etc.

⁴ His statement “they ate”: Allah ate with his oath not to eat, as the Hadith: Whoever swears an oath and sees better than it, let him do the better and expiate his oath. The outcome is doing the better, as mentioned. (As stated in Al-Lama’at and Al-Mirqat)

⁵ His statement “they would not raise a morsel”: meaning Abu Bakr and his guests would not raise a morsel from the dish to their mouths but it increased from its bottom more than it was. At-Tibi said: The morsel increased and rose from the place it was taken from more than that morsel. “More” is accusative in most copies as an attribute of an omitted absolute object. The nominative could be “except a morsel that is more than it.” The attribution to the dish is metaphorical. I say: It is metaphorical because the increase is relative to the dish’s contents, not the dish itself. More apparent is attributing it to the morsel as a substitute. (As stated in Al-Mirqat)

⁶ His statement “to his wife”: she was Umm Ruman, mother of Abd ar-Rahman and Umm Aishah, from Banu Firas ibn Taym ibn Malik ibn an-Nadr ibn Kinanah, all descendants of an-Nadr ibn Kinanah being Quraysh. Al-Turbishti mentioned this. (As stated in Al-Mirqat)

⁷ His statement “by the coolness of my eyes”: with jer or waw for the oath, and accusative as a vocative with the particle omitted. The meaning is the truthful or the Prophet (ﷺ). (As stated in Al-Mirqat and Al-Lama’at)

⁸ His statement “it”: meaning the dish. The meaning is what is in it now, etc. (As stated in Al-Mirqat)

¹ His statement “Did Anas hear”: omitting the interrogative hamzah, meaning did Anas hear Hadiths from the Prophet (ﷺ)? After his death, some doubted him. His statement “served him”: meaning Anas served the Prophet (ﷺ) for ten years, when he was ten years old. The Prophet (ﷺ) prayed for him with blessing in his life, children, and wealth. He was the last companion to die in Basrah in 93 AH, aged one hundred and three. It is said he had one hundred children. The answer is that one with this status, companionship, and long service, how could he not hear and narrate from him? (As stated in Al-Mirqat)

¹ His statement “they mentioned”: meaning the people of the gathering. His statement “Ka‘b said”: meaning it was revealed to him, which is appropriate as it is a karamah for him. His statement “no day dawns”: with dammah on lam, meaning when its dawn appears or its sun rises. His statement “surround”: with dammah on ha and emphasized fa, meaning they encircle the grave of the Messenger of Allah (ﷺ), striking with their wings for flying around it or above it, seeking his blessing, proximity, and light. (As stated in Al-Mirqat)

² His statement “escorting him”: narrated with kasrah on za, from striking zaf: hurrying in walking, and zaf a camel: hurrying it. It is an omission and connection, meaning they hurry with him. Or with dammah, from escorting a bride to her husband. It is a subtle metaphor, meaning presenting the beloved to his lover. (As stated in Al-Mirqat)

¹ His statement “the days of al-Harrah”: with fathah and tashdid. At-Tibi said: It is a famous day in Islam during Yazid ibn Muawiyah’s time, when a Syrian army plundered Madinah, sent to fight the companions and followers there, led by Muslim ibn Uqbah al-Murri in Dhu al-Hijjah, 63 AH. Yazid died shortly after. Al-Harrah is land outside Madinah with many black stones, where this battle occurred. (As stated in Al-Mirqat)

² His statement “three”: meaning three nights with their days. His statement “did not leave”: with fathah on ra, meaning did not depart. The people said he was a mad sheikh. The author said: He was the leader of the Successors, combining jurisprudence, Hadith, asceticism, piety, and worship. His statement “murmuring sound”: a faint sound not understood. (As stated in Al-Mirqat)

¹ His statement “with his clothes on”: a circumstantial clause, meaning some chose stripping by analogy, and some not exclusively. His statement “they did not know who he was”: describing the speaker. It is said: He was al-Khidr (peace be upon him). (As stated in Al-Mirqat)

² His statement “wash the Prophet (ﷺ) with his clothes on”: explaining “spoke to them.” The Hadith indicates that washing those who have departed with their shirt on is recommended, as mentioned by Ibn al-Malik, though it has consideration, as the school does not mention it as recommended. Ibn al-Humam said: They mentioned he was washed in the shirt he departed in, so how do they put shrouds over it wet? I say: There is no indication they put the shroud over the wet shirt; it is possible they covered his private parts, then removed the shirt, then put on the shroud. Allah knows best. (As stated in Al-Mirqat)

¹ His statement “Sa‘id ibn Zayd”: he is one of the ten promised Paradise. His statement “disputed with him Arwa”: with fathah on hamzah and waw, meaning she brought him to the dispute before Marwan ibn al-Hakam. The author of Mishkat said: Kunyah Abu Abd al-Malik al-Qurashi al-Umawi, grandfather of Umar ibn Abd al-Aziz, governor in Madinah. His statement “claimed”: meaning Arwa claimed that he (Sa‘id) took something from her land unjustly. (As stated in Al-Mirqat)

² His statement “encircled by seven earths”: The Hadith explicitly states the earth has seven layers, agreeing with Allah’s words Allah is the One Who created seven heavens and of the earth the like thereof [Al-Talaq: 12]. Those saying “seven regions” are mistaken, as injustice from a handspan would not encircle each region, unlike the earth’s layers tied to that handspan. (As stated in Al-Mirqat)

³ His statement “I do not ask you for evidence after this”: meaning after citing this Hadith, I believe you inwardly that you are not unjust, or I do not doubt your narration of the Hadith, needing no further report, as you are like two or more narrators. At-Tibi said: Sa‘id denied the claim against her, and when she lost the evidence, the oath was turned to him, so Marwan treated this speech as the oath, saying, “I do not ask you for evidence after this.” Considering this is not Shariah in claims is the correct view, as Al-Kirmani said: Marwan left her claim as Urwah’s narration testifies. (As stated in Al-Mirqat)

⁴ His statement “kill her in her land”: meaning the land she claimed. In a narration: “Make her grave in her house.” Sa‘id’s invocation was answered, as in Al-Tahdhib. (As stated in Al-Mirqat)

¹ His statement “Did Anas hear”: omitting the interrogative hamzah, meaning did Anas hear Hadiths from the Prophet (ﷺ)? After his death, some doubted him. His statement “served him”: meaning Anas served the Prophet (ﷺ) for ten years, when he was ten years old. The Prophet (ﷺ) prayed for him with blessing in his life, children, and wealth. He was the last companion to die in Basrah in 93 AH, aged one hundred and three. It is said he had one hundred children. The answer is that one with this status, companionship, and long service, how could he not hear and narrate from him? (As stated in Al-Mirqat)

¹ His statement: Chapter: It is said: The meaning is this chapter explains the migration of his companions from Makkah and his departure from this world. In one copy: Chapter on What Relates to His Departure from the Preliminaries. (As stated in Al-Mirqat)