3 - باب الصبر Chapter 3 Patience and Perseverance 25 -

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.

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