English
Anas (may Allah be pleased with him) narrated: Usayd ibn Hudayr and Abbad ibn Bishr argued with me in the presence of the Prophet (ﷺ) over a matter between them until an hour of the night passed on a very dark night. Then they left the Messenger of Allah (ﷺ), each with a staff in his hand. The staff of one illuminated for them until they walked in its light. When their path split, the other’s staff illuminated for him, and each walked in the light of his staff until he reached his family.
Possible references (unverified, pending editorial review)
- Candidate: Sahih al-Bukhari 3805 (unverified) 97% confidence
- Candidate: Sahih al-Bukhari 465 (unverified) 96% confidence
- Candidate: Sahih al-Bukhari 3639 (unverified) 94% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (5)
Chapter-heading commentary
(1) His statement: Karamat: Plural of karamah, from honoring and ennobling. It is an extraordinary event not accompanied by a challenge. Ahl as-Sunnah affirmed it, while the Mu'tazilah denied it. Ahl as-Sunnah cited the impregnation of Maryam (Mary)am without a male, her provision without an apparent cause, and the story of the People of the Cave sleeping three hundred years or more in the cave, alive without affliction, as clear evidence. Asif ibn Barkhiya bringing Bilqis's throne before the blink of an eye is a clear proof. The Mu'tazilah claimed that permitting extraordinary events for a saint would make the miracle no longer proof of prophethood. It was answered that the miracle is distinguished from karamah by the claim of prophethood in the miracle and its absence in karamah. In truth, every saint's karamah is a miracle for his prophet, as it proves the truth of the one he follows. (As stated in Al-Mirqat)
Note 1
(1) His statement “they were returning”: meaning while they were returning. (As stated in Al-Mirqat)
Chapter-heading commentary
(۱) قوله: الكرامات جمع كرامة، وهي اسم من الإكرام والتكريم، وهي فعل خارق للعادة غير مقرون بالتحدي. وقد اعترف بها أهل السنة وأنكرها المعتزلة، واحتج أهل السنة بحدوث الحبل لمريم من غير فحل، وحصول الرزق عندها من غير سبب ظاهر، وأيضًا ففي قصة أصحاب الكهف في الغار ثلاث مائة سنة وأزيد في النوم أحياء من غير آفة دليل ظاهر، وكذا في إحضار آصف بن برخيا عرش بلقيس قبل ارتداد الطرف حجة واضحة. وأما المعتزلة فتعلقوا بأنه لو جاز ظهور الخارق في حق الولي الخرج الخارق عن كونه دليلا على النبوة، وأجيب بأنه تمتاز المعجزة عن الكرامة باشترط الدعوى في المعجزة وعدم اشتراطها في الكرامة، بل في الحقيقة كرامة كل ولي معجزة لنبيه؛ لدلالتها على حقيقة متبوعه. كذا في «المرقاة».
Note 1
(۱) قوله: ينقلبان: أي حال كونهما يرجعان. كذا في «المرقاة».
Note 1
(2) قوله: ينقلبان. یعنی ان دونوں کے لوٹنے کی حالت میں۔