Allah, the Exalted, says:
"O you who believe!
Endure and be more patient..".
(3:200)
"And certainly, We
shall test you with something of fear, hunger, loss of wealth, lives and
fruits, but give glad tidings to As-Sabirun (the patient)". (2:155)
"Only those who are
patient shall receive their reward in full, without reckoning.'' (39:10)
"And verily,
whosoever shows patience and forgives, that would truly be from the things
recommended by Allah.'' (42:43)
"Seek help in
patience and As-Salat (the prayer). Truly, Allah is with As-Sabirun (the
patient).'' (2:153)
"And surely, We
shall try you till We test those who strive hard (for the Cause of Allah) and
As-Sabirun (the patient)'' (47:31)
There are numerous Verses of the
Noble Qur'an inculcating patience and extolling it.
25. Abu Malik Al-Harith bin Asim Al-Ash`ar (May Allah be
pleased with him) reported that: The Messenger of Allah (PBUH) said: "Wudu' is half of Salah; the utterance of
(Al-hamdu lillah - all praise belongs to Allah) fills the Scales of good
actions; the utterance of (Subhan Allah wa Al-hamdu lillah) (Allah is far
removed from every imperfection and all praise belongs to Allah) fills the
space between the heavens and the earth, and Salat (prayer) is light; and
charity is the proof of Faith; and endurance is light, and the Qur'an is a plea
in your favour or against you. Every person departs; he either ransoms it or
puts it into perdition".
[Muslim].
Commentary:
1. Piety in all forms is meritorious.
And Faith means Faith in its perfect form. Some people are of the opinion that
here Faith means Salat. Purification is essential for Salat and this is the
reason it is regarded as half of Salat.
2. Excellence of the remembrance of
Allah.
3. Inducement for concentration on
Salat because it is a light which provides guidance to a Muslim at every step
and prevents him from obscenity and unlawful actions.
4. Sadaqah signifies a Muslim's
sincerity and devotion.
5. The praiseworthiness of patience.
It is a strong weapon of a Muslim which provides him with steadfastness.
6. The Qur'an is a means of salvation
as well as destruction for a Muslim. If one acts upon its orders, it becomes a
means of his salvation; if he shuns them, it ruins him.
7. One should not leave oneself idle
but keep it busy - busy in some noble work, otherwise it would tend to evil
which will eventually ruin him.
8. One should spend this transitory
earthly life in the obedience of Allah.
26. Abu Sa'id Al-Khudri (May Allah be pleased with him)
reported that: Certain people of the Ansar asked the Messenger of Allah (PBUH)
and he gave them; then they again asked him and he gave them until all what he
possessed was exhausted. Then the Prophet (PBUH) said,
"Whatever wealth I have, I will not withhold from you. Whosoever would be
chaste and modest; Allah will keep him chaste and modest and whosoever would
seek self-sufficiency, Allah will make him self-sufficient; and whosoever would
be patient, Allah will give him patience, and no one is granted a gift better
and more comprehensive than patience".
[Al-Bukhari and Muslim].
Commentary: Besides describing generosity, kindness,
munificence and nobility of the Prophet (PBUH), he has been ordained by Allah
to adopt patience, contentment and self-respect and to avoid anyone's favour.
27. Abu Yahya Suhaib bin Sinan (May Allah be pleased with
him) reported that: The Messenger of Allah (PBUH) said,
"How wonderful is the case of a believer; there is good for him in
everything and this applies only to a believer. If prosperity attends him, he
expresses gratitude to Allah and that is good for him; and if adversity befalls
him, he endures it patiently and that is better for him".
[Muslim].
Commentary: A Muslim is required to behave in poverty and
prosperity, affluence and hardship, in the manner stated in this Hadith. It
means that to forget Allah in prosperity, rather than being thankful to Him for
His Favour is defiance of His Orders. Similarly, it is unbecoming of a Muslim
that in troubles and turmoil, rather being patient, he tends to weeping and
crying, grousing and grieving against the Will of Allah.
28. Anas (May Allah be pleased with him) reported: When
the last illness of Messenger of Allah (PBUH) made him unconscious, Fatimah
(May Allah be pleased with her) exclaimed: "Ah, the distress of my dear
father.'' He (PBUH) said, "There will be no
distress for your father after today". When he died she said:
"My father, Allah has called you back and you have responded to His Call.
O father! Garden of Firdaus is your abode. O father! We announce to Jibril your
death.'' When he was buried, she said: "Are you satisfied now that you put
earth over (the grave of) Messenger of Allah (PBUH)?''
[Al-Bukhari]
Commentary: This Hadith shows that it is permissible to
express the trouble and restlessness which one feels at the time of death.
Similarly, expression of pain and grief in a natural way in the event of
someone's death is also permissible. To remember the virtues of the deceased is
also permitted but it is to be free from wailing and moaning, lamentation and
crying, and tearing off clothes, etc. The last words of Fatimah (May Allah be
pleased with her) are also a way of expressing grief and sadness and not
a criticism on the burial of the Prophet (PBUH) because such criticism is
prohibited by Shari`ah and no one is exempted from it.
29. Usamah bin Zaid (May Allah be pleased with them)
narrated: The daughter of the Prophet (PBUH) sent for him as her child was
dying, but the Prophet (PBUH) returned the messenger and sent her good wishes
saying, "Whatever Allah takes away or gives,
belongs to Him, and everything with Him has a limited fixed term (in this
world), and so she should be patient and anticipate Allah's reward.''
She again sent for him adjuring him for the sake of Allah to come. The
Messenger of Allah, accompanied with Sa`d bin `Ubadah, Mu`adh bin Jabal, Ubayy
bin Ka`b, Zaid bin Thabit and some other men went to see her. The child was
lifted up to the Messenger of Allah while his breath was disturbed in his
chest. On seeing that, the eyes of the Prophet (PBUH) streamed with tears. Sa`d
said, "O Messenger of Allah! What is this?'' He replied, "It is compassion which Allah has placed in the hearts
of His slaves, Allah is Compassionate only to those among His slaves who are
compassionate (to others)".
Another version says:
Messenger of Allah (PBUH) said, "Allah shows
compassion only to those among His slaves who are compassionate".
[Al-Bukhari and Muslim].
Commentary:
1. Gathering of all the relatives is
not necessary at the time of someone's death. However, their participation in
the funeral prayer is Mustahab Fard Kifayah (a desirable collective duty upon
all Muslims; but which is sufficient or equivalent to all having performed it
if it is performed by only some of them).
2. The desire of the relatives that
at the time of someone's death some pious people should be present is quite
genuine so that the agonizing process of death is made easy by their prayers.
3. It is lawful that a trustworthy
person is made to take an oath and it is essential for the trustee to fulfill
it as it increases the mutual trust and love.
4. To shed tears on someone's death,
and to advice the relatives of the deceased for patience and accountability are
permissible acts.
5. Expression of kindness and love is
a gift from Allah and means to gain His Compassion, while deprivation from it
is callousness.
30. Suhaib (May Allah be pleased with him) reported that
the Messenger of Allah (PBUH) said, "There lived
a king before you and he had a court magician. As he (the magician) grew old,
he said to the king: `I have grown old, so send me a young boy in order to
teach him magic.' The king sent him a young boy to serve the purpose. And on
his way (to the magician) the young boy met a monk to whom he listened to and
liked it. It became his habit that on his way to the magician, he would meet the
monk and sit there and would come to the magician (late). The magician used to
beat him because of this delay. He complained about this to the monk who said
to him: 'When you feel afraid of the magician, say: Members of my family
detained me. And when you fear your family, say: The magician detained me.' It
so happened that there came a huge beast and it blocked the way of the people,
and the young boy said: 'I will know today whether the magician or the monk is
better.' He picked up a stone and said: `O Allah, if the way of the monk is
dearer to You than the way of the magician, bring about death to the animal so
that the people be able to move about freely.' He threw that stone at it and
killed it and the people began to move about freely. He then came to the monk
and told him the story. The monk said: `Son, today you are superior to me. You
have come to a stage where I feel that you would be soon put to a trial, and in
case you are put to a trial, do not reveal me.' That young boy began to heal
those born blind and the lepers and he, in fact, began to cure people from all
kinds of illnesses. When a courtier of the king who had gone blind heard about
him, he came to him with numerous gifts and said, `If you cure me, all these
things will be yours.' He said, `I myself do not cure anyone. It is Allah, the
Exalted, Alone Who cures; and if you affirm faith in Allah, I shall also
supplicate to Allah to cure you.' This courtier affirmed his faith in Allah and
Allah cured him. He came to the king and sat by his side as he used to sit
before. The king said to him, `Who restored your eyesight?' He said, `My Rubb.'
Thereupon he said, 'Do you have another lord besides me?' He said, `My Rubb and
your Rubb is Allah.' So the king kept torturing him untill he revealed the
young boy. The young boy was thus summoned and the king said to him, 'O boy, it
has been conveyed to me that you have become so much proficient in your magic
that you cure the blind and the lepers and you do such and such.' Thereupon he
said, `I do not cure anyone; it is Allah Alone Who cures,' and the king took
hold of him and began to torture him until he revealed of the monk. The monk
was summoned and it was said to him: `You should turn back from your religion.'
But he refused. The king sent for a saw, placed it in the middle of his head
and cut him into two parts that fell down. Then the courtier of the king was
brought forward and it was said to him: `Turn back from your religion.' He,
too, refused, and the saw was placed in the midst of his head and he was torn
into two parts. Then the boy was sent for and it was said to him: `Turn back
from your religion.' He refused. The king then handed him over to a group of
his courtiers, and said to them: `Take him to such and such mountain; make him
climb up that mountain and when you reach its peak ask him to renounce his
Faith. If he refuses to do so, push him to his death.' So they took him and
made him climb up the mountain and he said: `O Allah, save me from them in any
way you like,' and the mountain began to shake and they all fell down (dead)
and that young boy came walking to the king. The king said to him, `What
happened to your companions?' He said, `Allah has saved me from them.' He again
handed him to some of his courtiers and said: `Take him and carry him in a boat
and when you reach the middle of the sea, ask him to renounce his religion. If
he does not renounce his religion throw him (into the water).' So they took him
and he said: `O Allah, save me from them.' The boat turned upside down and they
all drowned except the young boy who came walking to the king. The king said to
him, `What happened to your companions?' He said, `Allah has saved me from
them,' and he said to the king: `You cannot kill me until you do what I command
you to do.' The king asked, `What is that?' He said, `Gather all people in one
place and tie me up to the trunk of a tree, then take an arrow from my quiver
and say: With the Name of Allah, the Rubb of the boy; then shoot me. If you do
that you will be able to kill me.' `The king called the people in an open field
and tied the young boy to the trunk of a tree. He took out an arrow from his
quiver, fixed in the bow and said, `With the Name of Allah, the Rubb of the
young boy,' he then shot the arrow and it hit the boy's temple. The young boy
placed his hand upon the temple where the arrow had hit him and died. The
people then said: `We believe in the Rubb of this young boy.' The king was
told: `Do you see what you were afraid of, by Allah it has taken place; all
people have believed.' The king then commanded that trenches be dug and fire
lit in them, and said: `He who would not turn back from his (the young boy's)
religion, throw him in the fire' or `he would be ordered to jump into
it.' They did so till a woman came with her child. She felt hesitant in jumping
into the fire. The child said to her: `O mother! Endure (this ordeal) for you
are on the Right Path".
[Muslim].
Commentary:
1. The most important lesson of this
Hadith is that whatever difficulties one has to face on the path of Deen, he
should endure it with patience and determination; and if interest of the Deen
requires, one should sacrifice his life for it.
2. The wonders displayed by righteous
people are true. When Allah's Will and Wisdom requires, He manifests these wonders
through His slaves.
3. It is a proof of the truth of the
Qur'an that it has retold the great historical event like Ashab-ul-Ukhdud
which, buried in the dust of ages, had long been forgotten.
4. It is not possible to explain and
interpret the Qur'an without the help of Ahadith. The event of Ashsb-ul-Ukhdud
mentioned in the Qur'an is an instance in point. It is the Hadith that has
brought into light the details of the event and clarified its ambiguity.
5. Such incidents are a source of
strength for the faith of true believers.
31. Anas (May Allah be pleased with him) reported: The
Prophet (PBUH) passed by a woman who was crying over a grave and said, "Fear Allah and be patient.'' She said,
"Away from me! My calamity has not befallen you and you are not aware of
it.'' The woman was later told that it was the Prophet (PBUH) (who had advised
her). She came to his door where she found no doorkeeper. She said, "(I am
sorry) I did not know you.'' Messenger of Allah (PBUH) said, "Patience is (becoming) only at the first (stroke) of
grief".
[Al-Bukhari and Muslim].
Another narration in Muslim says: The
woman was crying over her son.
Commentary: This Hadith indicates the excellence of the
Prophet's character. The woman whom he advised to have patience did not behave
properly, but the Prophet (PBUH) was neither annoyed nor did he reproach her.
When she appeared before him for the second time, he again repeated his advice
for patience. This Hadith has a great lesson for those who call people to the
Right Path. Our scholars and preachers should follow this excellent example.
32. Abu Hurairah (May Allah be pleased with him)
reported: The Messenger of Allah (PBUH) said,
"Allah, the Exalted, says: 'I have no reward other than Jannah for a
believing slave of Mine who remains patient for My sake when I take away his
beloved one from among the inhabitants of the world".
[Al-Bukhari].
Commentary: Child, wife and parents, etc., are the dearest
people to everyone. It is a great sign of Faith to accept their death as the
Will of Allah, to bear their loss with patience. Wailing and saying nonsense
things show weakness of Faith. The reward of patience on such tragedies
is Jannah while the result of impatience is displeasure of Allah.
33. `Aishah (May Allah be pleased with her) reported: I
asked the Messenger of Allah (PBUH) about pestilence and he said, "It is a punishment which Allah sends upon whomsoever
He wills, but Allah has made it as a mercy to the believers. Anyone who remains
in a town which is plagued with pestilence maintaining patience expecting the
reward from Allah, and knowing that nothing will befall him other than what
Allah has foreordained for him, he would receive a reward of Shaheed".
[Al-Bukhari].
Commentary: To endure patiently in a city where one resides
when it is affected by plague or such other epidemics, and not to flee from it,
elevates a Muslim to the level of Shahadah in the way of Allah, as is the case
in certain other circumstances, like death by drowning or in maternity, etc.
This order is based on the consideration that the epidemic should not spread to
other cities. On the other hand, residents of other cities are ordered to
refrain from visiting the affected city. The Hadith clearly shows that it does
not go against faith in Allah to take steps necessary for prevention and cure.
Similarly, patience in the event of sickness is a proof of one's perfect faith
in the Will of Allah.
34. Anas (May Allah be pleased with him) said: I heard
the Messenger of Allah (PBUH) saying, "Allah, the
Glorious and Exalted said: `When I afflict my slave in his two dear things
(i.e., his eyes), and he endures patiently, I shall compensate him for them
with Jannah.".
[Al-Bukhari].
Commentary: Blindness is the greatest deprivation in the
world and Allah grants its reward according to His Pleasure. For this reason
patience in this case is highly meritorious. Its reward is Jannah provided the
blind is enormously rich in Faith.
35. `Ata' bin Abu Rabah reported: Ibn `Abbas (May Allah
be pleased with them) asked him whether he would like that he should show him a
woman who is from the people Jannah. When he replied that he certainly would,
he said, "This black woman, who came to the Prophet (PBUH) and said, `I
suffer from epilepsy and during fits my body is exposed, so make supplication
to Allah for me.' He (PBUH) replied: 'If you wish you
endure it patiently and you be rewarded with Jannah, or if you wish, I shall
make supplication to Allah to cure you?' She said, 'I shall endure it.'
Then she added: `But my body is exposed, so pray to Allah that it may not
happen.' He (Prophet (PBUH)) then supplicated for her".
[Al-Bukhari and Muslim].
Commentary: While continuing medical treatment, one should
not ignore his prayer to Allah because both have importance and utility of
their own.
36. `Abdullah bin Mas`ud (May Allah be pleased with him)
reported: I can still recall as if I am seeing the Messenger of Allah (PBUH)
resembling one of the Prophets whose people scourged him and shed his blood,
while he wiped blood from his face, he said: "O Allah! Forgive my people,
because they certainly do not know".
[Al-Bukhari and Muslim].
Commentary: It mentions the refined character and
compassion of the Prophets which has an important lesson for those who preach
righteousness. They should be always prepared to face hardships involved in
inviting people to the right path and, instead of retaliation, forgive their
audience and pray for their guidance. These noble qualities are extremely
important for those who are devoted to preach religion.
37. Abu Sa`id and Abu Hurairah (May Allah be pleased with
him) reported that the Prophet (PBUH) said:
"Never a believer is stricken with a discomfort, an illness, an anxiety, a
grief or mental worry or even the pricking of a thorn but Allah will expiate
his sins on account of his patience".
[Al-Bukhari and Muslim].
Commentary: This Hadith mentions the special Grace and
Mercy of Allah for the Muslims. It relates how Allah turns the hardships and
troubles suffered by a Muslim into a means of expiation for his sins. But this
is only possible if the believer exercises patience. However, if he starts
wailing instead of showing patience then beside suffering hardships, he would
be deprived of the reward which lies in bearing them patiently. Thus, he shall
have to take the burden of additional sins also.
38. Ibn Mas`ud (May Allah be pleased with him) reported:
I visited the Prophet (PBUH) when he was suffering fever. I said, "You
seem to be suffering greatly, O Messenger of Allah.'' The Prophet (PBUH) replied, "Yes, I suffer as much as two persons.'' I
said, "Is that because you have a double reward?'' He replied that that was so and then said, "No Muslim is
afflicted by a harm, be it the pricking of a thorn or something more (painful
than that), but Allah thereby causes his sins to fall away just as a tree sheds
its leaves".
[Al-Bukhari and Muslim].
Commentary: Prophets have to face more than ordinary
troubles and for that reason their reward to bear them is also increased. Thus,
the excess of hardships and grief is a sign of perfect Faith and not a sign of
Allah's displeasure.
39. Abu Hurairah (May Allah be pleased with him)
reported that: The Messenger of Allah (PBUH) said:
"He whom Allah intends good, He makes him to suffer from some
affliction".
[Al-Bukhari].
Commentary: Troubles of this world like grief, calamity, disease,
poverty, loss of life and property, etc., have a benign aspect for a Muslim in
the sense that on account of them he turns towards Allah and begs mercy and
compassion from Him because of which his sins are forgiven. Thus, in these
troubles there is a blessing for him in the Hereafter.
40. Anas (May Allah be pleased with him) reported that:
The Messenger of Allah (PBUH) said, "Let not one
of you wish for death because of a misfortune which befalls him. If he
cannot help doing so, he should say: 'O Allah, keep me alive as long as You
know that life is better for me, and make me die when death is better for
me".
[Al-Bukhari and Muslim].
Commentary: Since man has no knowledge of his future, whether it
is good or bad, so one should never desire for one's own death in consequence
of frustration created by troubles and turmoil for two reasons. Firstly, desire
for death is sheer impatience. Secondly, it is quite possible that remaining part
of his life may be good for his religious and worldly life. So, it is
prohibited to desire death. It is, however, permissible to desire for Shahadah
or death in Makkah or Al-Madinah but it is a subject quite different from the
one under discussion. However, if one has to express wish for his own death, he
should do so in the words quoted in the Hadith concerned.
41. Khabbab bin Al-Aratt (May Allah be pleased with him)
reported: We complained to the Messenger of Allah (PBUH) regarding the
persecution inflicted upon us by the disbelievers while he was lying in the
shade of the Ka`bah, having made a pillow of his cloak. We submitted: "Why
do you not supplicate for our prevalence (over the opponents)?''. He (PBUH)
replied, "Among those people before you, a man
would be seized and held in a pit dug for him in the ground and he would be
sawed into two halves from his head, and his flesh torn away from his bones
with an iron comb; but, in spite of this, he would not wean away from his
Faith. By Allah, Allah will bring this matter to its consummation until a rider
will travel from San`a' to Hadramout fearing none except Allah, and except the
wolf for his sheep, but you are in too much of a hurry".
[Al-Bukhari].
Another narration is: He (PBUH) had placed his cloak under his head and we had been
tortured by the polytheists.
Commentary:
1. Difficulties in the path of
Faith do not come in any particular period. People devoted to their Deen
have passed through trials and tribulations everywhere and in every age and
have emerged purified as does the gold after passing through the furnace. So,
it is unbecoming for a Muslim to be disturbed by hardships.
2. The glad tidings about domination
of religion and peace and security were given in the early period of Islam which
were subsequently witnessed by the people. Even now wherever Islam is practised
in true sense, peace and security are distinctive features of the system of
that country.
42. Ibn Mas`ud (May Allah be pleased with him) reported:
After the battle of Hunain, Messenger of Allah (PBUH) favoured some people in
the distribution of spoils (for consolation).
He gave Al-Aqra` bin Habis and `Uyainah bin Hisn a hundred camels each and
showed favour also to some more honourable persons among the Arabs. Someone
said: "This division is not based on justice and it was not intended to
win the Pleasure of Allah.'' I said to myself: "By Allah! I will inform
Messenger of Allah (PBUH) of this.'' I went to him and informed him. His face
became red and he said, "Who will do justice if Allah and His Messenger do
not?'' Then he said, "May Allah have mercy on
(Prophet) Musa (Moses); he was caused more distress than this but he remained
patient.'' Having heard this I said to myself: "I shall never
convey anything of this kind to him in future".
[Al-Bukhari and Muslim].
Commentary: This Hadith leads to the conclusion that the
leader of the people or the calipha has a right, if situation demands, to give
to the new Muslims and other influential and respectable people of the society
more than others for their satisfaction and encouragement. The man who raised
objection on the distribution of booty by the Prophet (PBUH) was a hypocrite.
Devout Muslims could never think that the Prophet (PBUH) could be unjust to
anyone. This incident also goes to prove that the Prophet (PBUH) also felt as
much as others did, the things which infuriated or pleased others, because he
was a man and not a superhuman being.
43. Anas (May Allah be pleased with him) reported that:
The Messenger of Allah (PBUH) said, "When Allah
intends good for His slave, He punishes him in this world, but when He intends
an evil for His slave, He does not hasten to take him to task but calls him to
account on the Day of Resurrection.''
[At-Tirmidhi].
Commentary: This Hadith shows that, for a Muslim, trials are also
a blessing in this world because his sins are forgiven in proportion to the
trials he has to face and his reward is increased with the Will of Allah. Thus,
a Muslim should always be patient and contented in the event of trial because
without these qualities he will not have the privilege associated with them. In
fact, his impatience would increase his sins even further.
44. Anas (May Allah be pleased with him) reported: One of
the sons of Abu Talhah (May Allah be pleased with him) was ailing. Abu Talhah
went out and the boy died in his absence. When he came back, he inquired,
"How is the boy?''. Umm Sulaim, the mother of the boy, replied,
"Better than before". Then she placed his evening meal before him and
he ate it; and thereafter slept with her. At last, she said to him:
"Arrange for the burial of the boy". In the morning, Abu Talhah went
to Messenger of Allah (PBUH) and informed him of the event. He enquired, "Did you sleep together last night?'' Abu
Talhah replied in the affirmative, on which the Prophet (PBUH) supplicated, "O Allah bless them.'' Thereafter, she gave
birth to a boy. Abu Talhah said to me: "Take up the boy and carry him to
the Prophet (PBUH)''; and he sent some dates with him. The Prophet (PBUH)
enquired, "Is there anything with him?''
He said; "Yes, some dates". The Prophet (PBUH) took a date, chewed it
and put it in the mouth of the baby and rubbed the chewed date around the
baby's gum and named him `Abdullah.
[Al-Bukhari and Muslim].
The narration in Bukhari adds: Ibn
`Uyainah relates that a man from the Ansar told him that he had seen nine sons
of this `Abdullah, every one of whom had committed the Noble Qur'an to memory.
The narration of Muslim says: The son
of Abu Talhah (May Allah be pleased with him) who was born of Umm Sulaim died.
She (Umm Sulaim) said to the members of the family: "Do not tell Abu
Talhah about his son until I mention it to him myself.'' Abu Talhah came (home)
and she gave him supper. He ate and drank. She then beautified herself the best
way she ever did and he slept with her. When she saw that he was satisfied
after sexual intercourse with her, she said, "O Abu Talhah! If some people
borrow something from another family and then (the members of the family) ask
for its return, would they refuse to give it back to them.'' He said,
"No". She said, "Then hope reward for your son". Abu Talhah
got angry, and said; "You left me uninformed until I stained myself (with
sexual intercourse) and then you told me about my son. "He went to
Messenger of Allah (PBUH) and informed him about the matter. Thereupon
Messenger of Allah (PBUH) said, "May Allah bless
the night you spent together!'' He (the narrator) said: She conceived.
(One day) Messenger of Allah (PBUH) was in the course of a journey and she was
along with him. When Messenger of Allah (PBUH) used to come back to Al-Madinah
from a journey, he would not enter it (during the night). When the people came
near Al-Madinah, she felt labour pains. He (Abu Talhah) remained with her and Messenger
of Allah (PBUH) proceeded on. Abu Talhah said: "O Rubb, You know that I
love to go along with Messenger of Allah (PBUH) when he goes out and enter
along with him when he enters, and I have been detained as You see.'' Umm
Sulaim then said: "O Abu Talhah, I do not feel (so much pain) as I was
feeling earlier, so we better proceed on. So we proceeded on and she felt the
labour of delivery as they reached (Al-Madinah). She gave birth to a male
child. My mother said to me: "O Anas, none should suckle him until you go
to Messenger of Allah (PBUH) tomorrow morning.'' The next morning I
carried the baby with me to Messenger of Allah (PBUH), and narrated the rest of
the story.
[Al-Bukhari and Muslim].
Commentary: This Hadith has many lessons for our social life.
For instance:
1. The character of a woman of great patience and gratitude is mentioned here.
In spite of the death of her child she neither wept and cried nor did she
moan and mourn. She was patient to the extent that when her husband came home
she looked after all his needs like a loving and obedient wife does and then
broke the sad news of the death of their child in a noble manner. Thus, this
Hadith holds the lesson that it is the foremost duty of a wife that she should
serve her husband well and provide comfort and peace of mind to him.
2. It is meritorious for a wife to
beautify herself at home for her husband.
3. One who in his trouble is
contented with the Will of Allah, certainly gets a reward for it from Him.
4. Women can also take part with men
in Jihad and within the prescribed limits render to Mujahidun (warriors in the
cause of religion) the services such as dressing of the wounded, welfare of the
patients, supply of food, etc.
45. Abu Hurairah (May Allah be pleased with him)
reported: Messenger of Allah (PBUH) said, "The
strong man is not one who is good at wrestling, but the strong man is one who
controls himself in a fit of rage.''
[Al-Bukhari and Muslim].
Commentary: This Hadith instructs oneself to keep in control in
order to overcome his rage.
46. Sulaiman bin Surad (May Allah be pleased with him)
reported: I was sitting with the Prophet (PBUH) when two men began to quarrel
and curse each other and the face of one of them turned red and the veins of
his neck were swollen (from rage). Messenger of Allah (PBUH) said, "I know of a word, if he were to utter that, his rage
would vanish and that is: A`udhu billahi minash-Shaitan nir-rajim (I seek
refuge with Allah from Satan, the accursed).'' So they (Companions) said
to him: "The Prophet (PBUH) tells you to utter: 'I seek refuge with Allah
from Satan, the accursed".
[Al-Bukhariand Muslim].
Commentary: In the event of rage if a person becomes
conscious that what he is feeling is a suggestion from Satan, he should prevent
himself from it; this consciousness is the best remedy to overcome the rage.
Those who are easily infuriated could make use of this prescription.
47. Mu`adh bin Anas (May Allah be pleased with him)
reported: The Prophet (PBUH) said, "The one who
suppresses anger and has the power to give effect to it, will be called out by
Allah, the Exalted, to the forefront of the creatures on the Day of
Resurrection and he will be asked to choose any of the virgins (Hur) of
his liking".
[Abu Dawud and At-Tirmidhi].
Commentary: The word `Hur' is the plural of `Haura', an extremely
beautiful woman of fair complexion. The word
"Ein" is the plural of "Aina",
woman with large eyes. Both the words stand for the most beautiful women who
will be awarded to Muslims in Jannah. This Hadith mentions the distinction and
reward of self-control of a man who, in spite of being powerful and having the
means to avenge, suppresses his rage and does not exercise his power.
48. Abu Hurairah (May Allah be pleased with him)
reported: A man asked the Prophet (PBUH) for an advice and he (PBUH) said, "Do not get angry". The man repeated that
several times and he replied, "Do not get
angry".
[Al-Bukhari].
Commentary:
1. Rage which is declared
objectionable is the one which concerns worldly affairs but that which is for
Allah and His religion, that is to say, which occurs on the violation of the
Injunctions of Allah, is meritorious and essential.
2. Anyone who gets furious quickly
should be advised again and again to control his anger so that he becomes conscious
of this weakness and tries to overcome it.
3. Rage is a means of fulfillment of
satanic aims; so it is a great evil and people are advised to make every effort
to prevent themselves from this satanic device.
49. Abu Hurairah (May Allah be pleased with him)
reported: Messenger of Allah (PBUH) said, "A
Muslim, male or female, continues to remain under trial in respect of his life,
property and offspring until he faces Allah, the Exalted, with no sin
record".
[At-Tirmidhi].
Commentary: We come to know from this Hadith that Muslims are
special targets of trials, but a redeeming feature of these trials is that
Muslims' sins are pardoned through them provided they remain firm in their
Faith and patience.
50. Ibn `Abbas (May Allah be pleased with them) reported:
'Uyainah bin Hisn came to Al-Madinah and stayed with his nephew Hurr bin Qais
who was among those whom Umar (May Allah be pleased with him) showed favour to.
The knowledgeable people (Qurra'), whether they were old or young, had the
privilege of joining Umar's council and he used to consult them. 'Uyainah said
to Hurr: "My nephew, the Leader of the Believers shows favour to you. Will
you obtain permission for me to sit with him?'' Hurr asked `Umar and he
accorded permission. When `Uyainah came into the presence of `Umar, he
addressed him thus: "O son of Khattab, you neither bestow much on us nor
deal with us justly.'' `Umar (May Allah be pleased with him) got angry and was
about to beat him up when Hurr said: ``O Leader of the Believers, Allah said to
His Prophet (PBUH): ' Show forgiveness, enjoin what is
good, and turn away from the foolish (i.e., don't punish them).' (7:199)
This one is from the ignorants. When Hurr recited this, `Umar became quite
motionless in his seat. He always adhered strictly to the Book of Allah.
[Al-Bukhari].
Commentary:
1. In this Hadith, the word `Qurra'
does not stand for the kind of the `Qurra'
(reciters) of the present age who are only professional in the art of
reciting the Qur'an and have a melodious voice, but what it really meant was
the class of scholars who were well-versed in its meanings and implications and
who could thoroughly distinguish between the lawful and the unlawful, fair and
foul. Such men used to be the companions of the early noble caliphs. It leads to
the conclusion that rulers should choose their advisors from religious scholars
and not from those who are given to the world and whose sole aim in life is to
amass wealth rather than care about the welfare of the people and whose advice
is based on selfish motives and vested interests.
2. Since scholarship and piousness
are the foremost qualifications for counsellors and advisors, there is no
restriction of age for them.
3. The ruler should always be very
considerate and tolerant.
4. The ruler should never hesitate
from accepting truth and righteousness.
51. Ibn Mas`ud (May Allah be pleased with him) reported:
Messenger of Allah (PBUH) said, "You will see
after me favouritism and things which you will disapprove of.'' They
submitted: "What do you order us to do (under such circumstances)?'' He
replied, "Discharge your obligations and ask your
rights from Allah".
[Al-Bukhari and Muslim].
Commentary: This Hadith tells that if you have rulers who
deny your rights and give themselves and their relatives preference over you
then patience is a better recourse. Rather than revolting against them, you
should seek pardon and forgiveness from Allah and pray for His Protection
against the mischief and tyranny of the rulers provided they do not show
outright disbelief.
52. Usaid bin Hudhair (May Allah be pleased with him)
reported that: A person from among the Ansar said, "O Messenger of Allah!
You appointed such and such person and why do you not appoint me?'' Messenger
of Allah (PBUH) said, "After me you will see
others given preference to you, but you should remain patient till you meet me
at the Haud (Al-Kauthar in Jannah)".
[Al-Bukhari and Muslim].
Commentary:
1. The prophecy of the Prophet (PBUH)
came true, which is a miracle as well as an evidence of his truthfulness.
2. The Haud (pond)
mentioned here is Haud Al-Kauthar which is granted to the Prophet (PBUH) in
Jannah or in the field where people will be assembled on the Day of
Resurrection. There he will offer his followers cups of pure drink with
his own hands. It will be such that one who would take it will never feel
thirst again.
3. Demand for an office is not a
pleasant quality. It is, therefore, prohibited to give office to a person who
demands it. It is, however, permissible only in case a person feels that he is
more competent than others and there is no one else in view who is more
intelligent, capable and pious.
53. `Abdullah bin Abu Aufa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) at one time when he confronted the enemy, and was waiting for the sun to set, stood up and said, "O people! Do not long for encountering the enemy and supplicate to Allah to grant you security. But when you face the enemy, show patience and steadfastness; and keep it in mind that Jannah lies under the shade of the swords.'' Then he invoked Allah, saying, "O