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عدد المساهمات : 18649
تاريخ التسجيل : 23/12/2010
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الدولـة : jordan
 |  موضوع: الصبر والمثابرة Patience and Perseverance رياض الصالحين مترجما للإنجليزية باب الصبر ( 1 )  الثلاثاء أغسطس 02, 2016 9:15 pm | |
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3 - باب الصبر
Chapter 3
Patience and Perseverance
قال الله تعالى ( آل عمران 200 ) : { يا أيها الذين آمنوا اصبروا وصابروا }
Allah, the Exalted, says:
"O you who believe! Endure and be more patient..". (3:200)
وقال تعالى ( البقرة 155 ) : { ولنبلونكم بشيء من الخوف والجوع ونقص من الأموال والأنفس والثمرات وبشر الصابرين }
"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).)
وقال تعالى ( الزمر 10 ) : { إنما يوفى الصابرون أجرهم بغير حساب }
"Only those who are patient shall receive their reward in full, without reckoning.'' (39:10) وقال تعالى ( الشورى 43 ) : { ولمن صبر وغفر إن ذلك لمن عزم الأمور }
"And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.'' (42:43)
وقال تعالى ( البقرة 153 ) : { استعينوا بالصبر والصلاة إن الله مع الصابرين }
"Seek help in patience and As-Salat (the prayer). Truly, Allah is with As-Sabirun (the patient).'' (2:153)
وقال تعالى ( محمد 31 ) : { ولنبلونكم حتى نعلم المجاهدين منكم والصابرين }
والآيات في الأمر بالصبر وبيان فضله كثيرة معروفة
"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 - وعن أبي مالك الحارث بن عاصم الأشعري رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ الطهور شطر الإيمان والحمد لله تملأ الميزان وسبحان الله والحمد لله تملآن أو تملأ ما بين السماوات والأرض الصلاة نور والصدقة برهان والصبر ضياء والقرآن حجة لك أو عليك كل الناس يغدو فبائع نفسه فمعتقها أو موبقها ] رواه مسلم.
. 25. 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. 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 - وعن أبي سعيد سعد بن مالك بن سنان الخدري رضي الله عنه أن ناسا من الأنصار سألوا رسول الله صلى الله عليه و سلم فأعطاهم ثم سألوه فأعطاهم حتى نفد ما عنده فقال لهم حين أنفق كل شيء بيده : [ ما يكن عندي من خير فلن أدخره عنكم ومن يستعفف يعفه الله ومن يستغن يغنه الله ومن يتصبر يصبره الله وما أعطي أحد عطاء خيرا وأوسع من الصبر ] متفق عليه.
. 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 - وعن أبي يحيى صهيب بن سنان رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ عجبا لأمر المؤمن إن أمره كله له خير وليس ذلك لأحد إلا للمؤمن : إن أصابته سراء شكر فكان خيرا له وإن أصابته ضراء صبر فكان خيرا له ] رواه مسلم.
. 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 - وعن أنس رضي الله عنه قال لما ثقل النبي صلى الله عليه و سلم جعل يتغشاه الكرب . فقالت فاطمة رضي الله عنها : واكرب أبتاه فقال : [ ليس على أبيك كرب بعد اليوم ] فلما مات قالت : يا أبتاه أجاب ربا دعاه يا أبتاه جنة الفردوس مأواه يا أبتاه إلى جبريل ننعاه . فلما دفن قالت فاطمة رضي الله عنها : أطابت أنفسكم أن تحثوا على رسول الله صلى الله عليه و سلم التراب ؟ رواه البخاري.
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 - وعن أبي زيد أسامة بن زيد بن حارثة مولى رسول الله صلى الله عليه و سلم وحبه وابن حبه رضي الله عنهما قال : أرسلت بنت النبي صلى الله عليه و سلم إن ابني قد احتضر فاشهدنا . فأرسل يقرئ السلام ويقول : [ إن لله ما أخذ وله ما أعطى وكل شيء عنده بأجل مسمى فلتصبر ولتحتسب ] فأرسلت إليه تقسم عليه ليأتينها فقام ومعه سعد بن عبادة ومعاذ بن جبل وأبي ابن كعب وزيد بن ثابت ورجال رضي الله عنهم فرفع إلى رسول الله صلى الله عليه و سلم الصبي فأقعده في حجره ونفسه تقعقع ففاضت عيناه . فقال سعد : يا رسول الله ما هذا ؟ فقال : [ هذه رحمة جعلها الله تعالى في قلوب عباده . وفي رواية : في قلوب من شاء من عباده وإنما يرحم الله من عباده الرحماء ] متفق عليه
ومعنى [ تقعقع ] : تتحرك وتضطرب.
29. 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 - وعن صهيب رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : كان ملك فيمن كان قبلكم وكان له ساحر فلما كبر قال للملك : إني قد كبرت فابعث إلي غلاما أعلمه السحر . فبعث إليه غلاما يعلمه وكان في طريقه إذا سلك راهب فقعد إليه وسمع كلامه فأعجبه وكان إذا أتى الساحر مر بالراهب وقعد إليه فإذا أتى الساحر ضربه فشكا ذلك إلى الراهب فقال : إذا خشيت الساحر فقل حبسني أهلي وإذا خشيت أهلك فقل حبسني الساحر . فبينما هو على ذلك إذ أتى على دابة عظيمة قد حبست الناس . فقال : اليوم أعلم الساحر أفضل أم الراهب أفضل ؟ فأخذ حجرا فقال : اللهم إن كان أمر الراهب أحب إليك من أمر الساحر فاقتل هذه الدابة حتى يمضي الناس . فرماها فقتلها ومضى الناس . فأتى الراهب فأخبره فقال له الراهب : أي نبي أنت اليوم أفضل مني قد بلغ من أمرك ما أرى وإنك ستبتلى فإن ابتليت فلا تدل علي . وكان الغلام يبرئ الأكمه والأبرص ويداوي الناس من سائر الأدواء فسمع جليس للملك كان قد عمي فأتاه بهدايا كثيرة فقال : ما ها هنالك أجمع إن أنت شفيتني . فقال : إني لا أشفي أحدا إنما يشفي الله تعالى فإن آمنت بالله دعوت الله فشفاك . فآمن بالله فشفاه الله تعالى . فأتى الملك فجلس إليه كما كان يجلس فقال له الملك : من رد عليك بصرك ؟ قال : ربي . قال : أولك رب غيري ؟ قال : ربي وربك الله . فأخذه فلم يزل يعذبه حتى دل على الغلام
فجيء بالغلام فقال له الملك : أي بني قد بلغ من سحرك ما تبرئ الأكمه والأبرص وتفعل وتفعل فقال : إني لا أشفي أحدا إنما يشفي الله تعالى . فأخذه فلم يعذبه حتى دل على الراهب . فجيء بالراهب فقيل له ارجع عن دينك فأبى فدعا بالمنشار فوضع المنشار في مفرق رأسه فشقه به حتى وقع شقاه . ثم جيء بجليس الملك فقيل له ارجع عن دينك فأبى فوضع المنشار في مفرق رأسه فشقه به حتى وقع شقاه . ثم جيء بالغلام فقيل له ارجع عن دينك فأبى فدفعه إلى نفر من أصحابه فقال : اذهبوا به إلى جبل كذا وكذا فاصعدوا به الجبل فإذا بلغتم ذروته فإن رجع عن دينه وإلا فاطرحوه . فذهبوا به فصعدوا به الجبل فقال : اللهم اكفنيهم بما شئت . فرجف بهم الجبل فسقطوا وجاء يمشي إلى الملك . فقال له الملك : ما فعل أصحابك ؟ فقال : كفانيهم الله تعالى . فدفعه إلى نفر من أصحابه فقال : اذهبوا به فاحملوه في قرقور وتوسطوا به البحر فإن رجع عن دينه وإلا فاقذفوه . فذهبوا به فقال : اللهم اكفنيهم بما شئت . فانكفأت بهم السفينة فغرقوا وجاء يمشي إلى الملك . فقال له الملك : ما فعل أصحابك ؟ فقال : كفانيهم الله تعالى . فقال للملك : إنك لست بقاتلي حتى تفعل ما آمرك به . قال : ما هو ؟ قال : تجمع الناس في صعيد واحد وتصلبني على جذع ثم خذ سهما من كنانتي ثم ضع السهم في كبد القوس ثم قل بسم الله رب الغلام ثم ارمني فإنك إذا فعلت ذلك قتلتني . فجمع الناس في صعيد واحد وصلبه على جذع ثم أخذ سهما من كنانته ثم وضع السهم في كبد القوس ثم قال بسم الله رب الغلام ثم رماه فوقع السهم في صدغه فوضع يده في صدغه فمات . فقال الناس : آمنا برب الغلام . فأتي الملك فقيل له : أرأيت ما كنت تحذر قد والله نزل بك حذرك : قد آمن الناس . فأمر بالأخدود بأفواه السكك فخدت وأضرم فيها النيران وقال من لم يرجع عن دينه فأقحموه فيها أو قيل له اقتحم . ففعلوا حتى جاءت امرأة ومعها صبي لها فتقاعست أن تقع فيها فقال لها الغلام : يا أمه اصبري فإنك على الحق ] رواه مسلم
[ ذروة الجبل ] : أعلاه هي بكسر الذال المعجمة وضمها
و [ القرقور ] بضم القافين : نوع من السفن
و [ الصعيد ] هنا : الأرض البارزة
و [ الأخدود ] : الشقوق في الأرض كالنهر الصغير
و [ أضرم ] : أوقد
و [ انكفأت ] : أي انقلبت
و [ تقاعست ] : توقفت وجبنت
30. 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 - وعن أنس رضي الله عنه قال : مر النبي صلى الله عليه و سلم على امرأة تبكي عند قبر فقال : [ اتقي الله واصبري ] فقالت : إليك عني فإنك لم تصب بمصيبتي . ولم تعرفه فقيل لها إنه النبي صلى الله عليه و سلم . فأتت باب النبي صلى الله عليه و سلم فلم تجد عنده بوابين فقال : لم أعرفك فقال : [ إنما الصبر عند الصدمة الأولى ] متفق عليه
وفي رواية لمسلم : [ تبكي على صبي لها ] .
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 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ يقول الله تعالى : ما لعبدي المؤمن عندي جزاء إذا قبضت صفيه من أهل الدنيا ثم احتسبه إلا الجنة ] رواه البخاري.
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 - وعن عائشة رضي الله عنها أنها سألت رسول الله صلى الله عليه و سلم عن الطاعون ؟ فأخبرها أنه كان عذابا يبعثه الله تعالى على من يشاء فجعله الله تعالى رحمة للمؤمنين فليس من عبد يقع في الطاعون فيمكث في بلده صابرا محتسبا يعلم أنه لا يصيبه إلا ما كتب الله له إلا كان له مثل أجر الشهيد ] رواه البخاري .
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 - وعن أنس رضي الله عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إن الله عز و جل قال : إذا ابتليت عبدي بحبيبتيه فصبر عوضته منهما الجنة ] يريد عينيه . رواه البخاري .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 - وعن عطاء بن أبي رباح قال قال لي ابن عباس رضي الله عنه : ألا أريك امرأة من أهل الجنة ؟ فقلت : بلى . قال : هذه المرأة السوداء أتت النبي صلى الله عليه و سلم فقالت : إني أصرع وإني أتكشف فادع الله تعالى لي . قال : [ إن شئت صبرت ولك الجنة وإن شئت دعوت الله تعالى أن يعافيك ] فقالت : أصبر فقالت : إني أتكشف فادع الله أن لا أتكشف فدعا لها . متفق عليه.
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 - وعن أبي عبد الرحمن عبد الله بن مسعود رضي الله عنه قال : كأني أنظر إلى رسول الله صلى الله عليه و سلم يحكي نبيا من الأنبياء صلوات الله وسلامه عليهم ضربه قومه فأدموه وهو يمسح الدم عن وجهه ويقول : [ اللهم اغفر لقومي فإنهم لا يعلمون ] متفق عليه.
. `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 - وعن أبي سعيد وأبي هريرة رضي الله عنهما عن النبي صلى الله عليه و سلم قال : [ ما يصيب المسلم من نصب ولا وصب ولا هم ولا حزن ولا أذى ولا غم حتى الشوكة يشاكها إلا كفر الله بها من خطاياه ] متفق عليه
و [ الوصب ] : المرض.
37. 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 - وعن ابن مسعود رضي الله عنه قال دخلت على النبي صلى الله عليه و سلم وهو يوعك فقلت : يا رسول الله إنك توعك وعكا شديدا . قال : [ أجل إني أوعك كما يوعك رجلان منكم ] قلت : ذلك أن لك أجرين . قال : [ أجل ذلك كذلك ما من مسلم يصيبه أذى : شوكة فما فوقها إلا كفر الله بها سيئاته وحطت عنه ذنوبه كما تحط الشجرة ورقها ] متفق عليه
و [ الوعك ] : مغث الحمى . وقيل : الحمى.
. 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 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ من يرد الله به خيرا يصب منه ] رواه البخاري
وضبطوا [ يصب ] بفتح الصاد وكسرها.
. 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 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ لا يتمنين أحدكم الموت لضر أصابه فإن كان لا بد فاعلا فليقل : اللهم أحيني ما كانت الحياة خيرا لي وتوفني إذا كانت الوفاة خيرا لي ] متفق عليه.
. 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 - وعن أبي عبد الله خباب بن الأرت رضي الله عنه قال : شكونا إلى رسول الله صلى الله عليه و سلم وهو متوسد بردة له في طل الكعبة فقلنا : ألا تستنصر لنا ألا تدعو لنا ؟ فقال : [ قد كان من قبلكم يؤخذ الرجل فيحفر له في الأرض فيجعل فيها ثم يؤتى بالمنشار فيوضع على رأسه فيجعل نصفين ويمشط بأمشاط الحديد ما دون لحمه وعظمه ما يصده ذلك عن دينه والله ليتمن الله هذا الأمر حتى يسير الراكب من صنعاء إلى حضرموت لا يخاف إلا الله والذئب على غنمه ولكنكم تستعجلون ] رواه البخاري
وفي رواية : [ وهو متوسد بردة وقد لقينا من المشركين شدة ].
. 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 - وعن ابن مسعود رضي الله عنه قال : لما كان يوم حنين آثر رسول الله صلى الله عليه و سلم ناسا في القسمة : فأعطى الأقرع بن حابس مائة من الإبل وأعطى عيينة بن حصن مثل ذلك وأعطى ناسا من أشراف العرب وآثرهم يومئذ في القسمة . فقال رجل : والله إن هذه قسمة ما عدل فيها وما أريد فيها وجه الله . فقلت : والله لأخبرن رسول الله صلى الله عليه و سلم فأتيته فأخبرته بما قال فتغير وجهه حتى كان كالصرف ثم قال : [ فمن يعدل إذا لم يعدل الله ورسوله ؟] ثم قال : [ يرحم الله موسى قد أوذي بأكثر من هذا فصبر ] فقلت : لا جرم لا أرفع إليه بعدها حديثا . متفق عليه
وقوله [ كالصرف ] هو بكسر الصاد المهملة : وهو صبغ أحمر.
. 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 - وعن أنس رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ إذا أراد الله بعبده خيرا عجل له العقوبة في الدنيا وإذا أراد الله بعبده الشر أمسك عنه بذنبه حتى يوافى به يوم القيامة ] وقال النبي صلى الله عليه و سلم : [ إن عظم الجزاء مع عظم البلاء وإن الله تعالى إذا أحب قوما ابتلاهم فمن رضي فله الرضا ومن سخط فله السخط ] رواه الترمذي وقال حديث حسن.
43. 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 - وعن أنس رضي الله عنه قال : كان ابن لأبي طلحة رضي الله عنه يشتكي فخرج أبو طلحة فقبض الصبي . فلما رجع أبو طلحة قال : ما فعل ابني ؟ قالت أم سليم وهي أم الصبي : هو أسكن ما كان . فقربت له العشاء فتعشى ثم أصاب منها . فلما فرغ قالت : واروا الصبي . فلما أصبح أبو طلحة أتى رسول الله صلى الله عليه و سلم فأخبره فقال : [ أعرستم الليلة ؟ ] قال : نعم . قال : [ اللهم بارك لهما ] فولدت غلاما فقال لي أبو طلحة : احمله حتى تأتي به النبي صلى الله عليه و سلم وبعث معه بتمرات . فقال : [ أمعه شيء ؟ ] قال : نعم تمرات . فأخذها النبي صلى الله عليه و سلم فمضغها ثم أخذها من فيه فجعلها في في الصبي ثم حنكه وسماه عبد الله . متفق عليه
وفي رواية للبخاري قال ابن عيينة : فقال رجل من الأنصار فرأيت تسعة أولاد كلهم قد قرءوا القرآن ( يعني من أولاد عبد الله المولود )
وفي رواية لمسلم : مات ابن لأبي طلحة من أم سليم فقالت لأهلها : لا تحدثوا أبا طلحة بابنه حتى أكون أنا أحدثه . فجاء فقربت إليه عشاء فأكل وشرب ثم تصنعت له أحسن ما كانت تصنع قبل ذلك فوقع بها فلما أن رأت أنه قد شبع وأصاب منها قالت : يا أبا طلحة أرأيت لو أن قوما أعاروا عاريتهم أهل بيت فطلبوا عاريتهم ألهم أن يمنعوهم ؟ قال : لا . فقالت : فاحتسب ابنك . قال فغضب ثم قال : تركتني حتى إذا تلطخت ثم أخبرتني بابني فانطلق حتى أتى رسول الله صلى الله عليه و سلم فأخبره بما كان . فقال رسول الله صلى الله عليه و سلم : [ بارك الله في ليلتكما ] قال فحملت . قال وكان رسول الله في سفر وهي معه وكان رسول الله صلى الله عليه و سلم إذا أتى المدينة من سفر لا يطرقها طروقا فدنوا من المدينة فضربها المخاض فاحتبس عليها أبو طلحة وانطلق رسول الله صلى الله عليه و سلم . قال يقول أبو طلحة : إنك لتعلم يا رب أنه يعجبني أن أخرج مع رسول الله صلى الله عليه و سلم إذا خرج وأدخل معه إذا دخل وقد احتبست بما ترى . تقول أم سليم : يا أبا طلحة ما أجد الذي كنت أجد انطلق . فاطلقنا [ لعله : فانطلقنا ] وضربها المخاض حين قدما فولدت غلاما . فقالت لي أمي : يا أنس لا يرضعه أحد حتى تغدو به على رسول الله صلى الله عليه و سلم فلما أصبح احتملته فانطلقت به إلى رسول الله صلى الله عليه و سلم . وذكر تمام الحديث
. 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 - وعن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه و سلم قال : [ ليس الشديد بالصرعة إنما الشديد الذي يملك نفسه عند الغضب ] متفق عليه
و [ الصرعة ] بضم الصاد وفتح الراء وأصله عند العرب : من يصرع الناس كثيرا.
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 - وعن سليمان بن صرد رضي الله عنه قال : كنت جالسا مع النبي صلى الله عليه و سلم ورجلان يستبان وأحدهما قد احمر وجهه وانتفخت أوداجه فقال رسول الله صلى الله عليه و سلم : [ إني لأعلم كلمة لو قالها لذهب عنه ما يجد لو قال أعوذ بالله من الشيطان الرجيم ذهب عنه ما يجد ] فقالوا له إن النبي صلى الله عليه و سلم قال تعوذ بالله من الشيطان الرجيم . متفق عليه.
. 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 - وعن معاذ بن جبل رضي الله عنه أن النبي صلى الله عليه و سلم قال : [ من كظم غيظا وهو قادر على أن ينفذه دعاه الله سبحانه على رؤوس الخلائق يوم القيامة حتى يخيره من الحور العين ما شاء ] رواه أبو داود والترمذي وقال حديث حسن.
. 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 - وعن أبي هريرة رضي الله عنه أن رجلا قال للنبي صلى الله عليه و سلم أوصني . قال :
[ لا تغضب ] فردد مرارا قال : [ لا تغضب ] رواه البخاري.
. 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 - وعن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : [ ما يزال البلاء بالمؤمن والمؤمنة في نفسه وولده وماله حتى يلقى الله تعالى وما عليه خطيئة ] رواه الترمذي وقال حديث حسن صحيح.
. 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 - وعن ابن عباس رضي الله عنهما قال : قدم عيينة بن حصن فنزل على ابن أخيه الحر بن قيس وكان من النفر الذين يدنيهم عمر رضي الله عنه وكان القراء أصحاب مجلس عمر رضي الله عنه ومشاورته كهولا كانوا أو شبانا . فقال عيينه لابن أخيه : يا ابن أخي لك وجه عند هذا الأمير فاستأذن لي عليه . فاستأذن فأذن له عمر . فلما دخل قال : هي يا ابن الخطاب فوالله ما تعطينا الجزل ولا تحكم فينا بالعدل . فغضب عمر رضي الله عنه حتى هم أن يوقع به . فقال له الحر : يا أمير المؤمنين إن الله تعالى قال لنبيه صلى الله عليه و سلم ( الأعراف 198 ) : { خذ العفو وأمر بالعرف وأعرض عن الجاهلين } وإن هذا من الجاهلين . والله ما جاوزها عمر حين تلاها وكان وقافا عند كتاب الله تعالى . رواه البخاري.
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.
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