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likes, A man is tried according to his religion. If he is firm in observing his
religion, then his trial is severe. But if he slack in observing his religion then it
is soft on him. The trial is not removed (from him) till he walks on the earth
having no sin (against him)."1
COMMENTARY: The Prophet صلى الله عليه وسلم faced trials and difficulties most of all because
they went through them as easily as the common men enjoy blessings and comfort. These
who are like them, meaning the awliya and the righteous also suffer trials. Their affliction
is not as severe as of the Prophet (> Jule. After them those who are below them in degree
suffer somewhat lesser affliction. They all gain a very large reward because of that.
SEVENTY OF DEATH SPELLS EASE HEREAFTER
(١٥٦٣) وَعَنْ عَائِشَةَ قَالَتْ مَا أَغْبِطْ أَحَدًّا بِهُوْنٍ مَوْتٍ بَعْدَ الَّذِىْ رَأَيْتُ مِنْ شِدَّةِ مَوْتِ رَسُوْلِ اللُّهِ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه الترمذى والنسائى)
1563: Sayyidah Ayshah Qe alo, narrated that having seen severity of the death of
Allah's Messenger صلى الله عليه وسلم, she did not envy anyone an easy death. (or, she did
not pray for an easy death of anyone.)2
COMMENTARY: Sayyidah Ayshah Quea+, realized that ease and comfort in the hereafter
does not depend on an easy death but depended on the seventy death.
THE PROPHET صلى الله عليه وسلم THROUGH PANGS OF DEATH
(١٥٦٤) وَعَنْهَا قَالَتْ رَأَيْتُ الذَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ بِالْمَوْتِ وَعِنْدَهُ قَدْهُ فِيْهِ مَاٌ وَهُوَ يُدخِلُ يَدَه في
الْقَدَحِ ثُؤَّ يَمْسَحُ وَجْهَهُ ثُمَّ يَقُولُ اللُّهُوَّ أَعِنِّى عَلى مُنْكَّرَاتِ الْمَوْتِ آَوْسَكَّرَاتِ الْمَوْت-(رواه الترمذى وابن ماجة)
صلی الله عليه وسلم narrated that she observed the Prophet رضى الله عنها Sayyidah Ayshah .1564
when he was facing death. There was by him a bowl containing water. He put his
hand into the bowl and wiped his face repeatedly and prayed:
اَللَّهُمَّ أَعِنِّى عَلَى مُنْكَّرَاتِ الْمَوْتِ آَوْسَكَّرَاتِ الْمَوْت
"O Allah, help me through the severity of death, or, (he said,) "pangs of death."3
COMMENTARY: The Prophet صلى الله عليه وسلم wiped his face with water to cool down the heat
of the pangs of death.
. صلى الله عليه وسلم The ulama (Scholars) give many reasons for the severity of death of prophet
One of these is that his ummah might known that even he suffered the pangs of death and
they might not be worried abut themselves.
BETTER TO BE PUNISHED IN THIS WORLD
(١٥٦٥) وَعَنْ أَنٍّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَا للَّهُ بِعَبْدِهِ الْخُيُرَ عَجَّلَ لَهُ الْعَقُوْبَةَّ فِي
الدُّنْيَا وَ إِذَا آَرَادَ اللهُ بِعَبْدِهِ الشَّرَّ أَهْسَكَ عَنْهُ بِذَنْبِهٍ حَتَّى يُوَافِيَّه بِهيَوْمَ القِيَامَةِ(رواه الترمذى)
1565. Sayyiduna Anas narrated that Allah's Messenger صلى الله عليه وسلم said, "when Allah
1 Tirmidhi # 2606, Ibn Majah # 4023, Musnad Ahmad 1-172, 174, 180, 185.
2 Tirmidhi # 981.
3 Tirmidhi # 980. Ibn Majah # 1623.
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decides that his slave should have good, He hastens for him the punishment in this
world, but when he decided to let him (continue) in (his) evil, he puts off the
punishment from him till, on the day of resurrection, he awards him the full
punishment."1
COMMENTARY: Those who are pious are given their punishment in this world for any sin
that they commit because it is better to be punished here then in the hereafter the
punishment in this world being lighter and shorter. Those who are habitually sinful do not
get their punishment in this world but are given rope (that they might end in disaster) and
are punished in the hereafter.
SUFFER AFFLICTION GLADLY
(١٥٦٦) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَإِبّ ◌ُظُمَ الْجُزَاءِ مَعَ عِظَمِ الْبَلَاءِ وَإِنَّ اللَّهُ
عَزَّ وَجَلَّ إِذَا أَحَبَّ قَوْمًّا ابْتَلَاهُمْ فَمَنْ رَضِىَ فَلَهُ الرِّضَاءُ وَمَنْ سَخِطَ فَلَهُ السَّخَطُ (رواه الترمذى وابن ماجة)
1566. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "The
size of reward is associated with the size of affliction. Indeed, when Allah loves a
people, He afflicts them in trial. Thus, he who goes through it gladly, for him is
(His) pleasure but he who is displeased for him is (His) displeasure."2
COMMENTARY: The sahabah (companions) رضى الله عنهم has the criteria that if a man is
pleased with Allah then that is a sign that Allah is pleased with him and (the other way
too) if a person is not happy with 'Allah that means that Allah is not happy with him.
FAITHFUL ALWAYS IN TROUBLE
(١٥٦٧) وَعَنْ أَبيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ الْبَلَاءُ بِالْمُؤْمِنِ آَوِ الْمُؤْمِنَّةِ فِيْ
نَفْسِهْ وَمَا لِهِ وَوَلَدِهِ حَتَّى يَلْقَى اللَّهُ وَمَا عَلَيْهِ مِنْ خَطِيْنَةٍ رَوَاهُ التِّزْ مِذِىُّ وَرَوِى مَالِكْ تَحُوَهُ وَقَالَ التِّزْمِذِىُّ
هُذَا حَدِيْثُ حَسَنْصَحُِْ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurahrah .1567
said, "Trial do not cease to afflict the believing men and believing women in their
person their property and their children till they meet Allah and on them is no sin."3
(١٥٦٨) وَعَنْ مُحَتَّدٍ بُنِ خَالِدِنِ السُّلَمِ عَنْ آَيْهِ عَنْ جَدِّهٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِّ
الْعَبْدَ إِذَا سَبَقَتْ لَهُ مِنَ اللَّهِ مَنْزِلَةٌ لَمْ يَبْلُغُهَا بِعَمَلِهِ ابْتَلَاءُ اللَّهُ فِي جَسَدِهِ أَوْفِيْ مَالِهِ أَوْفِى وَلَدِهِ ثُمَّ صَبََّه عَلى
ذُلِكَ حَتَّى يُبَلِّغَة الْمَنْزِلَةَ الَّتِى سَبَقَتْ لَه مِنَ اللهِ(رواهاحمد و ابوداؤد)
1568. Sayyiduna Muhammad ibn Khalid as Sulami narrated from his father from
his grandfather that Allah's Messenger صلى الله عليه وسلم said, "If Allah decrees a rank
(in paradise) for his slave which he fails to attain through his deeds, then Allah
tries him (with affliction) in his body, or in his property, or in his children and
causes him to be patient till he brings him to the rank that had been decreed for
1 Tirmidhi # 2406, Musnad Ahmad 4-87.
2 Tirmidhi # 2404 (2nd portion), Ibn Majah # 4031.
3 Tirmidhi # 2407, Musnad Ahmad # 8918, Muwatta Maalik.
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him by Allah earlier."1
COMMENTARY: Patience in the face of trial enables one to attain the station that deeds
cannot take one to.
POISON OR FREEDOM
(١٥٦٩) وَعَنُ عَبْدِ اللهِ بنِ شِخِيْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مُقِلَ ابْنُ أَدَمَ وَإِلَى جَنُبِهِ تِسٌُ
وَتِسْعُوْنَ مَنِيَّةً إِ آَخْطَأَتَّهُ الْمَنَايَا وَقَّعَ فِي الْهَرَمِ حَتَّى يَمُوْتَ - رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبُ
1569. Sayyiduna Abdullah ibn Shikhkhir us al >, narrated that Allah's Messenger
was created with ninety nine trials at his عليه السلام said, "The son of Aadam صلى الله عليه وسلم
side. If trials do not afflict him then he lands in infirm old age, till he dies."2
COMMENTARY: When a human being comes into existence, a net of trials entangles him.
He cannot come out of it and if anyone manages to shake it off, then he is snared in frail,
old age which is cureless and unlimited.
The gist of it is that world is a prison for the believer but freedom for the infidels. Hence, a
Muslim must show patience when facing difficulties and be pleased with whatever Allah
has decreed, for, this ensures success in the hereafter.
According to a hadith Qudsi, Allah says; If anyone does not face trials that I have sent
patiently, does not show gratitude for my blessings and is not pleased with my decree,
then let him find a Lord other then I."
Imagine how much displeased Allah is with such an impatient, ungrateful and disobedient one.
O Allah preserve us from it and enable us to be patient, grateful and pleased.
LONGING OF THE COMFORTABLE
(١٥٧٠) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوَزُّ أَهْلُ الْعَافِيَّةِ يَوْمَ الْقِيَامَةِ حِيْنَ يُعْطِى أَهْلُ الْبَلَاءِ
القَّوَابَ لَوَّ جُلُودَهُمْ كَانَتْ قُرِضَتُ فِي الدُّنْيَا بِ الْمَّقَارِيُضِ- رَوَاهُ التِّرْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبْ
1570. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"On the day of resurrection, when those who had faced trials are given their
rewards, the people who were safe will with that their skins had been cut off
wish scissors in this world." 3
(١٥٧١) وَعَنُ عَامِرِ الرَّامِ قَالَ ذَكَّرَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْأَسْقَامَ فَقَالَ إِّ الْمُؤْمِنَ إِذَا أَصَابَهُ
السَّقَّهُ ثُؤَّ عَاقَهُ اللهُ عَزَّ وَجَلَّ مِنْهُ كَانَ كَفَّارَةً لِمَا مَفِى مِنْ ذُنُوْبٍٍ وَمَوْ عِظَةً لَهُ فِيْمَا يَسْتَقْبِلُ وَإِّ الْمُتَافِقِ
إِذَا مَرِضَ ثُمَّ أُعْفِىَ كَتَ كَالْبَحِيُرِ عَقَّلَهُ أَهْلُهُ ثُمَّ أَرْسَلُؤْهِ فَلَمْ يَدُرِ لِمَ عَقَلُوْهُ وَلِمَ آَرْسَلُوْهُ فَقَالَ رَجُلْ يَا
رَسُوْلَ اللَّهِ وَمَا الْأَسْقَامُ وَاللَّهِ مَا مَرِضُتُ قٌَ فَقَالَ قُمْ عَنَّا فَلَسْتَ مِنَّ- (رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Aamir ur Raam .1571
spoke of illness, saying, "When a believer falls ill and Allah, Mighty and Glorious,
1 Abu Dawud # 3090, Musnad Ahmad 5-272.
2 Tirmidhi # 2157.
3 Tirmidhi # 2410.
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cures him of it, that (illness) atones for his past sins and checks him for the future.
(So he keeps away from sin), when a hypocrite falls ill and then recovers, he
resembles a camel that had been bound and then let loose by its owner, the camel
not knowing why he had bound it and why he let it free." A man asked. "O
Messenger of Allah, what is illness? By Allah, I have never been ill. He said, "Get
up! And away! You are not one of us."1
COMMENTARY: A believer takes heed after illness. He repents his past sins and resolves
to refrain from sins in future. A hypocrite, on the other hands, takes no heed and does not
repent or resolve. He is worse than cattle.
CHEER UP THE SICK
(١٥٧٢) وَعَنْ أَبِئْ سَعِيْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلْتُمْ عَلَى الْمَرِيُضِ فَنَفِسُوْا لَهُ فِيْ آَجَلِهِ
فَإِنَّ ذَلِكَ لَّا يَرُدُّ شَيْئًا وَيَطِيْبُ بِنَفْسِهِ- رَوَاهُ الِّزْ مِذِىُّ وَابْنُ مَاجَةً وَقَالَ التِّرْ مِذِىُّ هُذَا حَدِيْثُ غَرِيُبْ
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .1572
said, "When you visit a patient, cheer him up that he will live long. That will not
put off anything (of the decree) but will raise his sprits."2
COMMENTARY: Some ulama (Scholars) say that when one is dying, he should use the
siwak. It is hoped that it softens the pangs of death. It is also mustahab (desirable) to apply
perfume and to put on clean garments and have a bath.
SAFE FROM PUNISHMENT IN THE GRAVE
(١٥٧٣) وَعَنْ سُلَيْمَانَ بُنِ صُرَّدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ قَتَلَهُ بَعْنُهُ لَمْ يُعَذَّبُ فِى
قَبْرِهِ- رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبْ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Sulayman ibn Surad .1573
, said. "Person who dies of a stomach ailment will not be punished in the grave."3
COMMENTARY: He dies a martyr all whose sins are forgiven except depts. (meaning,
rights of fellow men).
SECTION III
الفضلُ الثَّالِثُ
(١٥٧٤) عَنْ آَنَسٍ قَالَ كَتَ غُلَامْ يَهُؤْدِىٌّ يَخْدُمُ النَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَمَرِضَ فَأَتَاهُ النَّيُّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ يَهُوْدُهُ فَقَّعَدَ عِنْدَ رَأْسِهِ فَقَالَ لَهُ أَسْلِمْ فَتَظَرَ إِلَى أَيْهٍ وَهُوَ عِنْدَهُ فَقَالَ أَطِعُ أَبَّا الْقَاسِمِ فَأَسْلَمْ
فَخَرَجَ النَّيُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ يَقُوْلُ الْحَمْدُ لِلّهِ الَّذِى أَنْقَذَهُ مِنَ الثَّارِ (رواه البخارى)
صلی اللهعليه وسلم narrated a Jew boy who served the Prophet رضى الله عنه Sayyiduna Anas .1574
for ill. The Prophet صلى الله عليه وسلم visited him and sat down by his head and said,
"Embrace Islam." The boy looked at his father who was beside him. He said,
"Obey Abu al Qasim." So he embraced Islam and the Prophet صلى اللهعليه وسلم went out,
1 Abu Dawud # 3089.
2 Tirmidhi # 2094, Ibn Majah # 1438.
3 Tirmidhi # 1068, Musnad Ahmad 4-262.

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saying. "Praise belongs to Allah who saved him from the Fire."1
COMMENTARY: It is mustahab (desirable) to sit near the head of the patient. Also, it is
allowed to employ an infidel dhimmi as a servant and to visit him when he is ill.
The ulama (Scholars) differ on whatever it is allowed to pay a sick visit to a Majusi
(Magian) and a sinner. However, the correct thing is that it is permitted to visit a sinner. A
·minor may embrace Islam. The Jew boy was Abdul Quddus.
BETTER TO WALK TO PAY SICK VISIT
(١٥٧٥) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ عَادَ مَرِيقًا نَادِى مُنَادٍ مِنَ السَّمَاءِ
طِبْتَ وَطَابَ مَمْشَاكَ وَتَّبَوَّنْتَ مِنَ الْجَنَّةِ مَنْزِلَّا (رواه ابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1575
said, "When someone visits a sick person, a crier calls from the heaven. "May you
be happy. May your walk be good. May you get a high station in paradise."2
COMMENTARY: It is better to visit the sick walking.
REPORTING CONDITION OF SICK
(١٥٧٦) وَعَنِ ابْنِ عَبَّاسٍ قَالَ إِّ عَلِيًّا خَرَجَ مِنْ عِنْدِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى وَجَحِهِ الَّذِئْ تُوُلِى فِيْهِ فَقَّالَ
النَّاسُ يَا أَبَا الْحُسَنِ كَيْفَ أَصْبَحَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أَصْبَحَ بِحَمْدِ اللهِبَارِئًّا(رواه البخارى)
1576. Sayyiduna Ibn Abbas رضى الله عنه narrated that as Sayyiduna Ali رضى الله عنه came out
after visiting the Prophet صلى الله عليه وسلم when he suffered the illness that led to his
death, the people asked "O Abu Hasan, how is Allah's Messenger صلى الله عليه وسلم this
morning?" He said, "Praise belongs to Allah, he is better this morning."3
صلى الله Ali's reply meant that he hoped that the Prophet رضى الله عنه COMMENTARY: Sayyiduna
jake would improve, or he realized the severity of the illness and gave this answer.
The ulama (Scholars) suggest that this kind of a reply must be given even if the patient's
condition is serious.
TREATMENT NOT CONTRARY TO TAWAKKAL
(١٥٧٧) وَعَنْ عَظَاءِ ابْنِ آَبِيْ رَبَّاحِ قَالَ قَالَ لِ ابْنُ عَبَّاسِ أَلَّا أُرِيْكَ امْرَأَةً مِنْ آَهْلِ الْجُنَّةِ قُلْتُ لى قَالَ هذِه
الْمَرْأَةُ الشَّودَاءُ أَتَتِ النََِّّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ يَا رَسُولَ اللُّوِِّ أُعْرَءَ وَإِنِّي أَتَكَثَّفُ فَادْمُ اللّهُ لى
فَقَالَ إِنْ شِئْتِ صَبَرُّتٍ وَلَكِ الْجَنَّهُ وَإِنْ شِئْتِ دَعَوْتُ اللَّهُ أَنْ يُعَافِيَكِ فَقَالَتْ أَصْبِرُ فَقَالَتْ إِّى
اَتَكْثَّفُ فَادْعُ اللهَ آَنْ لَّا أَتَّكَثَّفَ فَدَعَالَهَا (متفق عليه)
رضى الله narrated that Sayyiduna Ibn Abbas رضى الله عنه Sayyiduan Ata ibn Abu Ribah .1577
we asked him "Shall I not show to you a women who will be dweller of paradise?"
He said, "Of course! Ibn Abbas us a >, said, "This black woman come to the
1 Bukhari # 1354, Abu Dawud # 3095, Musnad Ahmad 3-227.
2 Tirmidhi # 2015, Ibn Majah # 1443, Musnad Ahmad 2-354.
3 Bukhari # 6266, Musnad Ahmad 1-325.

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Prophet صلى الله عليه وسلم and said, 'O Messenger of Allah, I suffer epilepsy and become
uncovered. So, pray to Allah for me! He said, If you wish show patience and be
rewarded with paradise, or, if you like. I shall pray to Allah to cure you She said, 'I
shall observe patience,' but also said, 'Since I fear that I may bare myself, do make
supplication to Allah that I may not become bare. Then he prayed for her."1
COMMENTARY: This woman's name was Su'rayrah or Suqayrah or Saykrah. She is also
said to have been employed by the mother of the believers Sayyidah Khadijah al Kubra +)
Que à and used to comb her hair.
This hadith says that if one observes patience and submission in the face of calamity,
medication and supplication may be given up. Rather, to be patient and resigned to fate for
always endure illness (without medicine) is better than being healthy and safe. However,
this applies too one whose sickness will not hamper the good of Allah's creatures. While it
is better to abandon treatment, according to a hadith of Abu Dawud, it is sunnah (Practice of
Holy Prophet) to take medicine and undergo treatment when the sahabah (companions) )
should we take medicine (when ill)?" He said, "Yes" ,صلى الله عليه وسلم asked the Prophet الله عنهم
take medicine because Allah has not created any sickness for which he has not created a
medicine, except old age." So, the ulama (Scholars) say that medicine and treatment do not
defeat tawakkal (reliance on Allah) because they are no more then a mean. This is why the
prophet , le ao also took medicine and underwent treatment though he had placed
reliance Allah more than anyone else did. In spite of this, one may observe tawakkal to
such an extent that treatment and medicine must be given up just as Sayyiduna Abu Bakr
uc ino, has done and this is a means to excellence and higher ranks.
BETTER TO DIE AFTER SICKNESS
(١٥٧٨) وَعَنْ يَحْيِى بُنِ سَعِيدٍ قَالَ إِّ رَجُلًا جَاءَهُ الْمَوْتُّ فِي زَّمَنِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ
رَجُلْ هَنِيْئًا لَهُ مَاتَ وَلَمْ يُبْتَلَ بِمَرَضِ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَيُحُكَ مَا يُدْرِيْكَ لَوْآَرَ
اللَّهَ ابْتَلَاهُ بِمَرَضِ فَكَفَّرَ عَنْهُ مِنْ سَيِّئَاتِهِ- رَوَاهُ مَالِكُ مُرْسَلًا-
1578. Sayyiduna Yahya ibn Sa'eed As a >, narrated that a man died (suddenly)
during the time of Allah's Messenger صلى الله عليه وسلم. Another man remarked
"Congratulations to him! He died but was not tried by illness." So, Allah's
Messenger ,las said, "Woe to you! You know not! Had Allah tried him will
illness I would have atoned for his sins."2
PATIENCE DURING ILLNESS
(١٥٧٩) وَعَنْ شَدَّادِ بْنِ أَوْسٍ وَالشُّنَا بَحِيٍّ أَنَّهُمَا دَخَلًا عَلَى رَجُلٍ مَرِئْضٍ يَهُوْدَانِهِ فَقَالَا لَهُ كَيْفَ أَصْبَحُتَ قَالَ
أَصْبَحْتُ بِنِعْمَةٍ قَالَ شَدَّاْ أَبْشِرُ بِكَفَّارَاتِ السَّيِّئَاتِ وَحَظِ الخُطَايَا فَإِّ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ إِّ اللّهُ عَزَّ وَجَلَّ يَقُولُ إِذَا أَنَا ابْتَلَّيْتُ عَبْدًا مِنْ عِبَادِئْ مُؤْمِنًا فَحَمِدَنِى عَلَى مَا ابْتَلَيْتُهُ فَإِنَّهُ يَقُومُ
1 Bukhari # 5652, Muslim # 54-2576, Musnad Ahmad 1-346.
2 Muwatta Maalik # 8, Kitab al Ayn. (Mursal from)

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مِنْ مَضْجَحِهِ ذَلِكَ كَيَومٍ وَلَدَتْهُ أُتُّهُ مِنَ الْخُطَايَا وَيَقُولُ الرَّبُّ تَبَارَكَ وَتَعَالِى أَنَّا قَيَّدْتُ عَبْدِىُ وابْتَلَيْتُهُ
فَأَجِرُؤْ الَّهُ مَا كُنْتُمْ ◌ُّجُرُؤُكَ لَهُ وَهُوَصَحِيٌْ(رواه احمد)
1579. Sayyiduna Shaddad ibn Aws رضى الله عنه and as-Sunabihi رضى الله عنه are reported to
have visited a sick man. They asked him, "How are you today?" He said, "I am well
this morning." So Shahddad as a>, said to him, "Have tidings that your sins are
removed and your wrong erased, for I had heard Allah's Messenger صلى الله عليه وسلم say
that Allah, Mighty and Glorious, say, when I try one of my slaves who is a believer
(with illness or anxiety) and he praises Me for the trial with which I try him then he
will get up from that bed of his without sins as he was on the day his mother had
delivered him." The Lord, Blessed and Exalted, says (to the angels), "I restricted and
tried My slave. So continue to record for him (in his record of deeds what you had
been recording of the pious deeds) when he was healthy. 1
SORROW ATONE FOR SINS
(١٥٨٠) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَثُرَتُ ذُنُوبُ الْعَبْدِ وَلَمْ يَكُنُ لَّه
مَا يُكَفِّرُهَا مِنَ الْعَمَلِ ابْتَلَاءُ اللّهُ بِالْحُزْنِ لِيُّكَّفِّرَهَا عَنْهُ(رواه احمد)
1580. Sayyidah Ayshah رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone's sins are very many and he has no good deeds with which they may be
offset then Allah afflicts him with sorrow to erase them from him.2
COMMENTARY: According to a tradition of Tabarani at , and Haakim al ), "Allah
befriends every sorrowful heart."
GREATNESS OF VISITOR TO SICK
(١٥٨١) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ عَادَ مَرِيًّّا لَمْ يَزَلْ يَخُوضُ الرَّحْمَةَ حَتَّى
يَجْلِسَ اغْتَمَسَ فِيهَا(رواه مالك واحمد)
1581. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"when anyone pays a sick visit to a person, he does not cease to be within the ambit
of mercy tili he sits and when he is seated, he is deep down into it."3
FEVER & CURE
(١٥٨٢) وَعَنْ ثَوْبَاَ أَبَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا أَصَابَ أَحَدَكُمُ الْحُتِى فَإَِّ الْحُتَّى
قِطْعَةٌ مِنَ الثَّارِ فَلْيُطْفِتْهَا عَنْهُ بِالْمَاءِ فَلْيَسْتَنْقِعُ فِيْ ثَّمْرٍ جَارٍ وَلْيُسْتَقْبِلُ جِرْيَتَهُ فَيَقُوْلُ بِسْمِ اللّهِ اَللَّهُؤَّ اشُفِ
عَبْدَكَ وَصَدِّقُ رَسُوْلَكَ بَعْدَ صَلوةٍ الشُّبْحِ قَبْلَ طُلُوعِ الشَّمْسِ وَلِيَنْفَّمِسُ فِيْهِ ثَلَاثَ غَمَسَاتٍ ثَلاثَةً آَيَّامٍ
فَإِجْ لَمْ يَبْرَأُ فِيْ ثَلَاثٍ فَخَيْسْ فَإِنْ أَمْ يَبْرَأُ فِيْ خَمْسٍ فَسَبُهُ فَإِنْ لَّمْ يَبْرَأُ فِي سَبْعٍ فَتِسْهُ فَإِنََّا لَا تَكَاءُ
1 Musnad Ahmad # 4-123,
2 Musnad Ahmad 6-157.
3 Muwatta Maalik # 507-13, Musnad Ahmad.

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تُجَاوِزُ تِسْئًا بِإِذْنِ اللهِ عَزَّ وجَلَّ - رَوَاءُ التِّزْمِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيُبُ
1582. Sayyiduna Thawban رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If one of you has fever, the fever is a piece of hell, then extinguish it with water.
Let him get down into a river and face the flow of it, saying.
بِسْمِ اللهِ اَللَّهُذَّ اشْفِ عَبْدَكَ وَصَدِّقُ رَسُوْلَكَ
(In the name of Allah, O Allah cure your slave and thus confirm your Messenger).
(Do this) after the salah (prayer) of fajr and before sunrise. Let him plunge into it
three times for three days. If he is not cured in three days, then for five days, and if
he is not cured in five days t hen let him do it for seven days. If he is not cured in
seven days then nine days, for it will not exceed nine days with the leave of Allah,
Mighty and Glorious."1
COMMENTARY: The Arabic words may mean; 'Let him dive into the river for three
days (meaning, once every day). They could also mean; 'Let him dive three times every
day for three days.
This treatment is proper for a certain kind of illness (fever) common in Arabia and must be
followed only on the advice of a qualified physician. In certain cases, it might prove disastrous.
Khattabi has written about a man who did not consult a physician and plunged into water
as suggested in this hadith. The result was that his condition worsened and he was on the
point of death. However, he recovered somehow only to blame the hadith and speak ill of
it. So, it is better to follow a physician's instructions.
DO NOT REVILE FEVER
(١٥٨٣) وَعَنْ أَبِئْ هُرَيْرَةً قَالَ قَالَ ذُكِرَتِ الْحُتَّى عِنْدَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَسَبَّهَا رَجُلْ فَقَالَ
النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَسْبَّهَا فَإِنََّا تَنْفِى الذُّنُوبَ كَمَا تَنْفِى النَّارُ خَبَثَ الْحَدِيْدِ (رواه ابن ماجة)
1583. Sayyiduna Abu Hurayrah us & >, narrated that fever was mentioned in the
صلى الله عليه and a man reviled it. The Prophet صلى الله عليه وسلم presence of Allah's Messenger
said, "Do not revile it. It removes sins as fire removes the dress of iron."2
COMMENTARY: The religious scholars write what during illness and affliction one must
show gratitude to Allah as one does in sound health and happiness. There is wisdom in the
affliction that Allah sends down on someone.
WHY FEVER
(١٥٨٤) وَعَنْهُ قَالْ إِّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَادَ مَرِيْضًا فَقَالَ أَبْشِرْ فَإِنَّ اللّه تَعَالى يَقُؤْلُ مِى
نَارِى أُسَلِّطُهَا عَلَى عَبْدِى الْمُؤْمِنِ فِ الدُّنْيَّا لِتَكُونَ حَتَّهُ مِنَ النَّارِ يَوْمَ الْقِيَامَةِ(رواه أحمد وابن ماجة
والبيهقى فى شعب الايمان)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1584
visited a sick man and said, "Greetings to you! Allah, the Exalted says, 'It is My fire
1 Tirmidhi # 2091, Musnad Ahmad 5-281.
2 Ibn Majah # 3469.

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that I empower over My believing slave in this world so that, on the day of
resurrection, it will serve as a portion of hell for him. (meaning a relief)."1
COMMENTARY:
The Quran says:
وَإِنْ قِنْكُمْ إِلَّ وَارِدُهَا
{There is not one of you but shall come to it .... ] (19:71)
Hence, the believer suffers fever instead of coming to the fire and going into it. He is thus
safe from the punishment. The sirat will be placed over hell and everyone will have to go
over it. Therefore, the 'believer in the hadith means a 'perfect believer.' Because some
sinners among the believers will be consigned to hell to serve their term (before being
discharged).
POVERTY & ILLNESS SECURE FORGIVENESS
(١٥٨٥) وَعَنْ أَنَّسٍ أَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ الرَّبَّ سُبْحَانَهُ وَتَعَالِى يَقُولُ وَعِزَِّ
وَجَلَالِى لَا أُخْرِجُ أَحَدًا مِنَ الذُّنْيَا أُرِيْدُ أَغْفِرُ لَهُ حَتَّى أَسْتَوْ فِيَ كُلَّ خَطِيْنَةٍ فِيْ عُنُقِهِ بِسَقَرٍ فِيْ بَدَنِهِ وَاقْتَارِفِى
ڕِزق۔۔(رواهرزین)
1585. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
that the Lord, Glorious and Exalted says, "By My Might and Glory. I shall never
take away from the world anyone whom I decide to forgive till I get from him
retaliation for every sin that is on his neck by illness in his body and cutting
down of his provision."2
AN INCIDENT IN THE LIFE OF IBN MAS'UD Acme,
(١٥٨٦) وَعَنْ شَفِيْقٍ قَالَ مَرِضَ عَبْدُ اللهِ ابْنُ مَسْعُوْدٍ فَكُدْنَاهُ فَجَعَلَ يَبْكِّيْ فَهُوُتِبَ فَقَالَ إِ لَّا أَبْكِئْ لِآَجُلٍ
الْمَرَضِ لِأَنِّى سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ الْمَرَضُ كَفَّارَةٌ وَإِنَّمَا ابْكِئْ أَنَّهُ أَصَابَنِ عَلى حَالٍ
فَتْرَةٍ وَلَمْ يُصِبْنِيِ فِيْ حَالِ اجْتِهَارٍ لِأَنَّه يُكُتَبُ لِلْعَبْدِ مِنَ الْآَجُرِ إِذَا مَرِضَ مَاكَانَ يُكُتَبُ لَه قَبْلَ آَنُ
يَمْرَضَ فَمَتَعَهُمِنْهُ الْمَرَضُ(رواه -زین)
1586. Sayyiduna Shaqiq alu, narrated that when he visited Sayyiduna Ibn Mas'ud
us +) who was ill, he began to weep. So, he was cautioned over that. He said, "I do
not weep because of the illness, for I had heard Allah's Messenger ,ican say
that illness expiates sins rather, I weep that illness has come to me when I am
feeble, why did it not come when I was strong (and young)? When a slave of Allah
is ill, all that is recorded for him as was recorded for him before he fell ill and his
illness hampered him from doing deeds (of a pious natural)."3
COMMENTARY: During young age a great many good deeds are performed. So if anyone
falls ill during that period, numerous deeds would be credited to him. In contrast, in old
1 Tirmidhi # 2095 (Varied), Ibn Majah # 3470, Musnad Ahmad 2,440.
2 Razin.
3 Razin.

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age, one cannot hope for an appreciable number of deeds to be credited because the normal
performance is not much. This is why Sayyiduna Ibn Masud as an+, lamented that he did
not fall ill in his youth.
WHEN MUST ONE PAY THE SICK VISIT
(١٥٨٧) وَعَنْ آَنَسٍ قَالَ كَاتَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَهُوْدُ مَرِيْضًا إِلَّ بَعْدَ ثَلَاثٍ(رواه ابن ماجة
والبيهقى فى شعب الايمان)
1587. Sayyiduna Anas رضى اله عنه narrated that the Prophet صلى الله عليه وسلم did not visit the
sick until after three days.1
COMMENTARY: This means that a visit must be paid three days after anyone falls ill. The
ulama (Scholars) maintain that a sick visit can be made at any time, before or after three
days. Hence, some people say that this hadith is weak, or rather invented.
REQUEST PATIENT TO PRAY FOR YOU
(١٥٨٨) وَعَنْ عُمَرَ بُنِ الْخُطَابِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلُتَ عَلَى مَرِئْضٍ فَمُرُهُ
يَدْعُوُلَكَ فَإِنَّ دُعَاقَهُ كَدُعَاءِ الْمَلَائِگَةِ(رواه ابن مالك)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Umar ibn al-Khattab .1588
jule said, "when you visit a sick person, request him to pray for you, because his
prayer is like the prayer for the angels."2
COMMENTARY: The sick person resembles the angels in many ways. Like the angels, the
sick person is innocent of sins, constantly occupied in remembrance of Allah and in making
supplication to Him.
BE NOT NOISY BEFORE THE SICK
(١٥٨٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ مِنَ السُّنَّةِ تَخْفِيْفُ الْجُلُوُسِ وَقِلَّهُ الشَّخَبِ فِى الْعِيَّادَةِ عِنْدَ الْمَرِيُضٍ قَالَ وَقَالَ
تَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَا كَهُرَ لَغَظُهُمْ وَاخْتِلَافُهُمُ قُۇْمُوْا عَنِى(رواهرزين)
1589. Sayyiduna Ibn Abbas as a », narrated that it is from the sunnah (Practice of
Holy Prophet) to stay a short time and not make a noise when visiting a sick person.
He also narrated that when the sahabah (companions) + an >, became noisy and
argued much with each other, Allah's Messenger said, "Go away from me."3
COMMENTARY: The visitor must sit with the patient only for a short time enough to
enquire after his health and general condition. It is not proper to stay too long with him
and it is makruh (unbecoming) to make a noise there.
According to tradition in Bukhari and Muslim, when the Prophet صلى الله عليه وسلم was very ill,
very many sahabah (companions) , were around him. He asked for writing material
to write some advice. Sayyiduna Umar us a >, said (to the gathering), "Perhaps, he goes
through a severe condition and we already have the Quran and it is enough for you." Then
1 Ibn Majah # 1437, Bayhaqi Sha'b ul Eeman # 9216.
2 Ibn Majah # 1441.
3 Razin.

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everyone began to speak his mind out and it become noisy . So, the Prophet صلى اللهعليه وسلم said,
"All of you leave me alone."
The rawafid contend that Sayyiduna Umar as a +, blocked the last instructions of the
Prophet صلى الله عليه وسلم from being recorded (like the naming of Sayyiduna Ali رضى الله عنه as the
Prophet's صلى الله عليه وسلم first Khalifah (caliph)).
Ibn Hajr rejects the contention of the rawafid saying that when the people began to argue
the Prophet صلى الله عليه وسلم thought that it was wise not to write a piece of advice on
instructions. He also gave up the idea of writing it down later. If he had decided to write it
down, then how would Umar us &n +, and others dared to prevent him. He was alive for
three days thereafter and Umar رضى الله عنه and the other sahabah (companions) رضى الله عنهم were
not always present with him but the people of his house, like Sayyiduna Ali us a +, and
Abbas رضى الله عنه and others were present near him. If he had intended to write down .
instruction for a Khalifah (caliph), he would certainly have written that. Rather, he had.
made known his decision in that regard clearly by appointing Abu Bakr usd +, as imam in
his absence. This is why Ali us a >> addressed the people in this regard, saying, 'The
Prophet صلى الله عليه وسلم appointed Abu Bakr رضى الله عنه as our imam for our religion. Shall we not
صلى اللهعليه وسلم nominate him for our world as Khalifah (caliph)? I was there when the Prophet
sent for Abu Bakr رضى الله عنه to name him as imam, but the Prophet صلى الله عليه وسلم did not appoint
:رضى اله عنه me. Allah has said about people like Abu Bakr
لَا يَجَافُونَ لَوْمَةَ لَائٍِ
{Fearing not the reproach of any reproacher ... } (5:54)"
Abu Sufyan ibn Harb said to Sayyiduna Ali usd+), "If you wish I will bring my horses and
footmen all over Madinah to combat Abu Bakr." This message angered Sayyiduna as an»,
Ali and he reprimanded Abu Sufyan so that he and others may know that Abu Bakr queal»,
as Khalifah (caliph) was according to the Prophet's صلى الله عليه وسلم wishes there was no doubt
at all about it.
رضى الله had no intention to appoint Sayyiduna Ali صلى الله عليه وسلم Thus, it is clear that the Prophet
صلى had no such thing on his mind. The Prophet رضى الله عنه as Khalifah (caliph) and even Ali عنه
Rather رضى الله عنه made no indication of the Khalifah (caliph) going to Sayyiduna Ali الله عليه وسلم
he indicated the nomination of Sayyiduna Abu Bakr usando, by appointing him as imam for
the salah (prayer).
SHORT VISIT
(١٥٩٠-١٥٩١) وَعَنُّ أَنَسٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعِيَادَةُ فَوَاقُ نَاقَةٍ وَفِى رِوَايَةِ سَعِيْدِ بُنِ
الْمُسَيَّبِ مُرْسَلًا أَفْضَلُ الْحِيَادَةِ سُرْعَةُ الْقِيَامِ (رواه البيهقى فى شعب الإيمان)
1590. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "A
visit should be as short as the time between two milking of a she camel."1
Another version:
1591. Sayyiduna Sa'eed ibn Al-Musayyib رضى الله عنه narrated in the mursal form, "The
1 Bayhaqi in Sha'b ul Eeman # 9222.
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ideal sick visit is that the visitor arises very quickly (to go)."1
COMMENTARY: The two milkings are that after the first the she camels youngs are
allowed to touch the udders so that milk flow abundantly. The second milking starts at
that. The interval is very short and the visitor is advised to sit only this much when he
pays a sick visit.
When people visited Sari Saqati als, during his illness and stayed very long and asked
him to pray for them, he prayed, "O Allah, t each them the manners of a sick visit."
However, if a visitor is a close friend or relative and the patient wishes him to sit longer, or
he serves the patient, then he must not curtail his visit.
FEED THE SICK WHAT THE WISHES TO EAT
(١٥٩٢) وَعَنِ ابْنِ عَبَّاسِ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَادَ رَجُلًا فَقَالَ لَهُ مَا تَشْتَهِىْ قَالَ أَشْتَهِى خُبْزَبُرٍ قَالَ
الذَُّّ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ كَاتَ عِنْدَهُ خُبْزُ بُرٍ فَلْيَبْعَثُ إِلَى آَخِيْهِ ثُمَّ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا
إِشْتَخِى مَرِيُضُ أَحَدِكُمْ شَيْئًا فَلْيُطْعِمْهُ(رواه ابن ماجة)
1592. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم paid a sick
visit to a man and (during the visit) asked him "What would you like to eat?" He
said, "I wish for some wheaten bread." The Prophet صلى اللهعليه وسلم said, "If anyone has
any wheat en bread, do sent it to his brother." He also said. "If one of you is ill and
demands something to eat does feed it to him." 2
COMMENTARY: This refers to the patient's true demand and this is a sign that he had
recovered. What he desires is not harmful in some cases and the feeding should be within
limits. It should not be something that is most likely to harm the patient. The instruction in
the hadith to 'feed him' is not an outright and universal command but should be carried
out according to the patient's condition. The physician should be consulted beforehand.
Allamah Teebi als, said that the command applies to a patient who has no chances of
survival. He should be given what he wishes to eat.
DEATH WHILE ON A JOURNEY
(١٥٩٣) وَعَنُ عَبْدِ اللَّهِ ابْنِ عَمْرٍ وقَالَ تُوُنِّىَ رَجُلْ بِالْمَدِيْنَةِ مِمَّنْ وُلِدَبِهَا فَعَلَّى عَلَيْهِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ فَقَالَ يَا لَيْتَهُ مَاتَ بِغَيْرٍ مَوْلِدٍهٍ قَالُوْا وَلِوَ ذَاكَ يَا رَسُولَ اللهِ قَالَ إِّ الرَّجُلَ إِذَا مَاتَ بِغَيْرٍ مَوْلِدِ؟
قِيْسَ لَهُ مِنْ مَوْلِدٍهٍ إِلى مُنْقَطِعِ أَثَرِهِ فِى الْجُنَّةِ(رواه النسائي وابن ماجة)
1593. Sayyiduna Abdullah ibn Amr as an , narrated that a man died in Madinah
where he had been born too. The Prophet led his funeral salah (prayer), and said,
"How I wish he had died elsewhere than his birth place!" The sahabah
(companions) ,sàn+, asked, "Why that, O Messenger of Allah? He said, "If anyone
dies in a place other than his native land, the space between his birth place and the
place of his death is measured for him in paradise."3
1 Bayhaqi in Sha'b ul Eeman # 9221.
2 ]bn Majah # 1439.
3 Nasa'i # 1832, Ibn Majah # 1614.

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.
COMMENTARY: The correct thing seems to be a journey in obedience to Allah, like jihad,
religious education and such others.
(١٥٩٤) وَعَنِ ابْنِ عَبَّاسِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَوْتُ غُرُبَةٍ شَهَادَةٌ (رواه ابن ماجة)
1594. Sayyiduna Ibn Abbas « a», narrated that Allah's Messenger said, "Death in
an alien land is martyrdom."1
(١٥٩٥) وَعَنْ أَيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسُلَّمَ مَنْ مَاتَ مَرِيِّضًا مَاتَ شَهِيْدًا وَوُقٍ فِتْنَةً
الْقَبْرِ وَغُدِىَ وَرِئْحَ عَلَيْهِ بِرِ زْقِهِ مِنَ الْجَنَّةِ(رواه ابن ماجة والبيهقى فى شعب الإيمان)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1595
said, "He who dies of an illness dies a martyr. He is preserved from the trial in the
gr4ave and will be served provision morning and evening from paradise."2
COMMENTARY: Though this word is (way) in the correct copies of Mishkat, sunan Ibn
. . Majah itself has (un),+) (guarding the frontiers).
(This is as in the Urdu text but the translation of Ibn Majah published by Kazi Publications
has (iny) (sick) with comments that it could be (t)}+) - guarding frontiers).
DEATH IN PLAGUE
(١٥٩٦) وَعَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ آرَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يَخْتَصِمُ الشُّهَدَاءُ وَالْمُتَوَّقَّوْجَ
عَلَى فُرُ شِهِمْ إِلَى رَبِّنَا عَزَّ وَجَلَّ فِى الَّذِيْنَ يْتَوَقَّوْنَ مِنَ الطَّاعُوْنٍ فَيَقُولُ الشُّهَدَاءُ إِخْوَانُنَا قُتِلُوا كَمَا قُتِلْنَا
وَيَقُولُ الْمُتَّوَّقَّوْنَ إِخْوَانُنَا مَاتُوْا عَلَى فُرُشِهِمْ كَمَا مُتْنَا فَيَقُولُ رَبُّنَا انْظُرُوْا إِلى جَرَاحَتِهِمْ فَإِنْ أَشْبَهَتُ
جِرَاحُهُمْ جِرَاءَ الْمَقْتُوْلِيْنَ فَإِنَّهُمْ مِنْهُمٌ وَمَعَهُمْ فَإِذَا جِرَاحُهُمْ قَدْ أَشْبَهَتُ جِرَا حَهُمُ (رواه أحمد والنسائى)
1596. Sayyiduna Al-Arbad ibn Sariyah can>, narrated that Allah's Messenger and.
jule said. "The martyrs and those who had died on their beds will argue before
our Lord, Mighty and Glorious, to get judgement about those who had died of
plague. The martyrs will plead, 'Our brothers were killed as we were killed.' But
those who died (on their beds) will plead, 'Our brothers who died on their beds just
as we died.' So, our Lord will judge. 'Look at their wounds. If their wounds
resembled the wounds of those who were slain they are among them and will be
with them. Behold, their wounds resemble the wound of their (martyrs)."3
COMMENTARY: The word for plague is (sjed) (Ta'un) derived from (+) (ta'n) which
mean 'to strike spears.' Those who die of plague feel as if they are being struck by spears.
Thus, the jinns hit them with spears and give them the wounds.
The hadith classifies death of plague as martyrdom. On the day of resurrection, these
people will be with the martyrs.
1 Ibn Majah # 1613,
2 Ibn Majah # 1615, Bayhaqi in Shab ul Eeman # 9897.
3 Nasa'i # 3164, Musnad Ahmad 4-128.

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DO NOT FLEE FROM PLAGUE INFESTED AREA
(١٥٩٧) وَعَنُ جَابِرٍ أَكَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْفَارُّ مِنَ الّاءُوْنِ كَالْفَارٍّ مِنَ الزَّحْفِ
وَالصَّابِرُ فِيْهِ لَهُ أَجْرُ شَهِيْدٍ(رواه احمد)
1597. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who flees from plague (when it strikes the land where he resides) is like one who
flees from battle (meaning, jihad) but one who shows patience during plague will
earn the reward of a martyr."1
COMMENTARY: Teebi al>, said that the comparison is for the major or grave sin that
both earn. If anyone runs away from plague with the conviction that he would remain safe
if he flees otherwise he would die, then it is disbelief.
One who faces plague patiently will earn a martyr's reward even if he does not die of it.
CHAPTER - II
WISHING FOR DEATH & REMEMBERING IT
بَابُ تَمَنِّى الْمُؤْتِ وَذِكُرِه
It is makruh (unbecoming) to pray for death when one suffers physical pain or is in distress
through sickness, hardship or any kind of trial, anxiety, etc. This is so because it implies
impatience and displeasure with Divine decree.
However when one is anxious to see the Lord, get relief from this ephemeral world, and
anxious to go to the eternal world, then to long for death is a sign of faith and perfect faith.
Even if one longs for death to be safe from religious harm t hen it is not makruh
(unbecoming) to do so.
To remember death is to fear Allah and to seek His pleasure and to obey Him. It is also to
love Allah's Messenger صلى الله عليه وسلم and to abide by His Shariah (divine law). It is also to
seek forgiveness and to repent to be careful to avoid loss in the hereafter even if that entails
loss in this world.
If one just has death in remembrance but leads a wayward life then it is of no use. Rather, it
makes and hard hearted. It is like remembering Allah neglectfully, which is of no
consequence. (نسأل الله العافية) We ask Allah for safety.
SECTION I
الفضل الآول
DO NOT WISH FOR DEATH
(١٥٩٨) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ تَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَتَمَّنَى أَحَدُكُمُ الْمَوْتَ إِمَّا مُحُسِنًا فَلَعَلَّهُ
اكْ تَّزْدَادَ خَيْرًا وَإِمَا مُسِيًّا فَلَعَلَّه آ یَسْتَتِبَ(رواه البخارى)
1598. Sayyiduna Abu Hurayrah narrated that Allah's Messenger صلى الله عليه وسلم said,
"Let no one of you wish for death, for, if he is pious, perhaps he may add to his
piety, and if he is evil, perhaps he may (repent and) look for Allah's pleasure."2
(١٥٩٩) وَعَنْ أَبيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَتَمَتَّى أَحَدُكُمُ الْمُؤْتَ وَلَا يَدُءُ بِهِ مِنْ
1 Musnad Ahmad 3-324.
2 Bukhari # 5637, Nasa'i # 1818, Darimi # 2758, Musnad Ahmed 2-263.

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قَبْلِ آَنْ يَأْتِيَهُ إِنَّهِ إِذَا مَاتَ إِنْقَطَعَ آَمَلُهُ وَإِنَّهُ لَّا يَزِيْدُ الْمُؤْمِنَ عُمْرُهُ إِلَّ خَيْرًّا (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1599
said, "Let no one of you wish (in heart) or pray (with the tongue) for death before it
comes to him. When a person dies, it cuts off his hopes, and the believer's life does
not prolong without bringing him more good."1
COMMENTARY: Once a person dies, the ways to do good and bed are cut off.
(١٦٠٠) وَعَنْ أَنَّسٍ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَتَمَنَّيَنَّ أَحَدُكُمُ الْمَوْتَ مِنْ ضُرٍّأَصَابَهُ فَإِجْ
كَاتَ لَا بُدَّ قَاعِلَّا فَلْيُقُلُ اللَّهُوَّ أَحْيِنِى مَا كَانَتِ الْحِيَةُ خَيْرَالِى وَتَوَقَِّيٍ إِذَا كَانَتِ الْوَفَاةُ خَيْرَّالِى (متفق عليه)
1600. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "Let
no one of you wish for death because of suffering (of any kind). But, if he must do
it, then he must pray:
اللَّهُوَّ أَحْيِنِى مَا كَانَتِ الْحْيَاةُ خَيْرَّالِى وَ تَوَقَّنِى إِذَا كَانَتِ الْوَفَاءُ خَيْرًّا لِى
"O Allah, keep me alive as long as life is better for me and take me away when
death is better for me."2
COMMENTARY: Nawawi als, has given the verdict that it is not makruh (unbecoming) to wish
for death when apprehending mischief or trial in the religious field. Rather, It is mustahab
(desirable) to do so Imam Shafi'I ata», and Umar ibn Abdul Aziz ates, had done so.
It is also maustahab to hope for martyrdom in Allah's path. Umar ibn Khattab san>,
and others had done it and Mu'adh ws ano, is known to have prayed for death in the
plague, Ta'uwn Amawas. So, it is mustahab (desirable) to pray for martyrdom even
through plague, etc.
According to a hadith in Muslim, if any one sincerely prays for martyrdom, then he get
reward for it (even if he is not martyred).
It is mustahab (desirable) to pray for death in Madinah. According to a hadith in Bukhari.
Umar رضى الله عنه had prayed for it:
اللَّهُوَّ ارْزُقْنِيْ شَهَادَةً فِى سَبِيْلِكَ وَاجْعَلُ مَوْتِ بِبَلَدِ رَسُولِكَ
"O Allah grant me martyrdom in your path and cause me to die in the city of Your
صلى الله عليه وسلم .Messenger
The concluding portion of the hadith means that life is better than death as long as god
deeds surpass sin and life is without trials for a religious nature. When it is the converse, it
is better to die.
MEETING THE GREATER
(١٦٠١-١٦٠٢) وَعَنْ عُبَادَةً بُنِ الشَّامِتِ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَحَبَّ لِقَاءَ اللّهِ أَحَبَّ
اللّهُ لِقَاءَ، وَمَنْ كَرِهَ لِقَاءَ اللَّهِ كَرِهَ اللَّهُ لِقَاءَ ، فَقَالَتْ عَائِشَةُ أَوْ بَعْضُ أَزْوَاجِهِ إِنَّا لَنْكُرَهُ الْمَوْتَ قَالَ لَيْسَ
1 Muslim # 13-2682.
2 Bukhari # 5671, Muslim # 10-2680, Abu Dawud # 3108, Tirmidhi # 971, Nasa'i # 1812, Ibn Majah #
4265, Musnad Ahmed 3.101.

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ذُلِكَ وَلَكِنَّ الْمُؤْمِنَ إِذَا حَضَرَهُ الْمَوْتُ بُشِّرَ بِرِضٌوَانِ اللَّهِ وَكَّرَامَتِهِ فَلَيْسَ شَْ أَحَبَّ إِلَيْهِ مِمَّا أَمَامَهُ
فَأَحَبَّ لِقَاءَ اللَّهِ وَأَحَبَّ اللَّهِ لِقَاتَهُ وَإِّ الْكَافِرَ إِذَا حُضِرَ بُشِّرَ بِعَذَابِ اللّهِ وَعُقُوبَتِهِ فَلَيْسَ شَْ آَكُرَهُ إِلَيْهِ
مِمَّا أَمَامَهُ فَكْرِهَ لِقَاءَ اللَّهِ وَكَّرِهَ اللَّهُ لِقَائَة- مُتَّفَقٌ عَلَيْهِ وَفِيْ رِوَايَةٍ عَائِشَةً وَالْمَوْثُ قَبْلَ لِقَّاءِ اللّهِ
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Ubadan ibn as Samit .1601
she said, "He who loves to meet Allah, Allah loves to meet him. But, he who
dislikes to meet Allah, Allah too dislikes to meet him." So, Sayyidah Ayshah al>,
asked, or one of his other wives submitted, "We dislike death." He said, "That is
not the same thing. But, when death comes to the believer, he receives glad tidings
of Allah's pleasure and mercy. So, nothing is dearer to him than what is in front of
him. He loves to meet Allah and Allah loves to meet him. But, as for the disbeliever,
when death comes to him, he is given tidings to punishment and retribution of
Allah so, nothing is more detestable to him than what is in front of him. He dislikes
to meet Allah and Allah does not wish to meet him."1
1602. Sayyidah Ayshah 's ys à +, hadith has: 'death comes before the meeting
with Allah.2
COMMENTARY: While it is presumed commonly that meeting Allah is death, yet the
correct thing is that the meeting with "Allah is to be mindful of the hereafter, to seek
Allah's mercy forgiveness and pleasure and not to be inclined to the world. He who
abandons the world loves to meet Allah. But he who chooses the world and loves its things
really detests to meet Allah. This is why he who loves the meeting with Allah, loves death
because it is the means to the meeting with Allah.
The Prophet صلى الله عليه وسلم answer to Sayyidah Ayshah رضى الله عنها meant that death should be
held dear as a means to the love of Allah and the meeting with him.
The version of Sayyidah Ayshah y alo, means that the sight of Allah is possible only after
death. The meeting with Allah is not the some things as death. Both have different meanings.
TO BELIEVER DEATH IS RELIEF BUT A SINNER'S DEATH IS RELIEF TO OTHERS
(١٦٠٣) وَعَنْ أَبٍ قَتَادَةَ أَنَّهُ كَانَ يُحَدِّثُ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرَّ عَلَيْهِ جْتَازَةٍ فَقَالَ مُسْتَرِيْعٌ
أَوْ مُسْتَرَاءُ مِنْهُ فَقَالُوا يَا رَسُولَ اللَّهِ مَا الْمُسْتَرِيْمُ وَالْمُسْتَرَاءُ مِنْهُ فَقَالَ الْعَبْدُ الْمُؤْمِنُ يَسْتَرِيْهُ مِنْ نَصَبٍ
الدُّنْيَا وَ أَذَاهَا إِلى رَحْمَةِ اللّهِ وَ الْعَبْدُ الْفَاجِرُ يَسْتَرِيْعُ مِنْهُ الْعِبَادُ وَالْبِلَادُ وَالشَّجَرُ وَالدَّوَابُ (متفق عليه)
1603. Sayyiduna Abu Qatadah «can+, narrated this hadith often. A funeral was brought
past Allah's Messenger ,4,le in ... He said, "Either he is relived or others are relived of
him." The sahabah (companions) (+) asked, "Who is relieved and who is the one
from whom others are relieved?" He said, "The believing slave is delivered from the
sorrows and harm of the world and goes to the mercy of Allah. But, the creatures, the
country, the trees and the beasts are delivered from the sinful person."3
1 Bukhari # 6507, Muslim # 15-2684, Tirmidhi # 2316, Nasa'i # 1838, Darimi # 2756, Muwatta Maalik
50 (Jana'iz), Musnad Ahmad 3-107.
2 Muslim # 16.2684.
3 Bukhari # 6512, Muslim # 61-950, Nasa'i # 1930, Muwatta Maalik # 504 (Jana'iz) Musnad Ahmad 5-296.

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COMMENTARY: With his death, the believer is delivered from the deeds, ecc. of the world
and the effort to perform them. He is also delivered of the hardship and anxiety of the
world and the harm and trouble caused by its people. Masruq alus, said that he did not
envy anyone as he envied the believer who is placed in his grave because he is safe from
punishment and at rest from this world. Abu Daud ales, said, "I like death because of my
desire to go before my Lord. I like sickness as an atonement for my sins. And, I like poverty
as a means to be humble and submissive before my Lord."
When a sinner dies, other people are free for him because when they reproached him, he
quarreled with them. If they said nothing to him, they here delinquent in thier religion. His
sins create corruption in the world and hurt people, cities, trees, etc. Religious acts and
duties are interrupted. Allah is angry with the sinner, so earth and all that is on earth
suffer. Allah prevents rain from pouring down. When sinner die, the clouds burst and it is
green everywhere.
LIVE LIKE A TRAVELER
(١٦٠٤) وَعَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ آَخَذَّ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِمَنْكِى فَقَالَ كُنْ فِي الدُّنْيَا كَأَنَّكَ
غَرِيُبْ آوْعَائِرُ سَبِيْلٍ وَكَاتَ ابْنُ حُمَرَ يَقُولُ إِذَا أَفْسَيْتَ فَلَا تَنْتَظِرِ الصَبَاءَ وَإِذَا أَصْبَحْتَ فَلَا تَنْتَظِرٍ
الْمَسَاءَ وَخُذُّ مِنْ صِغَنِكَ لِمَرَضِكَ وَمِنْ حَيَاتِكَلِمَۇتِكَ(رواه البخارى)
.
صلى الله عليه وسلم Sayyiduna Abdullah ibn Umar narrated that Allah's Messenger .1604
took him by his shoulders and said, "Live in the world as though you are a stranger,
or one passing through the road."
Sayyiduna Ibn Umar usd+, used to say, "When you are in the evening, do not wait
for the morning. And where you are in the morning, do not wait for the evening.
Regard your health as a blessing against your sickness and your live against you
death." (Derive something from the first for the other.)1
COMMENTARY: The Arabic word ( .. ) (stranger) is a traveller, so do not be inclined to
the world because it is your path of journey to the hereafter. Live as a stranger uninterested
: in worldly things because you will separate from them. Do not perceive your survival here.
Intend to go home.
One who passes through the roads is stranger than a traveler too because he stops no
where and does not break journey at all.
No one knows when he will die. So, not build tall hopes but be quick to do good deeds,
without delaying them. When you are healthy do the most you can lest sickness afflicts you
and you become unable to do pious work.
Seize the opportunity of your life to amass deeds upon deeds. Thus, when you die, these
deeds will fetch your reward.
Though it seems that the concluding words were spoken by Sayyiduna Ibn Umar als>
us and are mawquf at him, yet Ahya al Uloom presents them as marfu saying of the
- صلى الله عليه وسلم prophet
1 Bukhari # 6414, Tirmdhi # 2333, Ibn Majah # 4114, Musnad Ahmad 2-24.

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PLACE GOOD HOPE IN ALLAH
(١٦٠٥) وَعَنْ جَابِرٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَبْلَ مَوْتِهٍ بِقَلَاثَةٍ آَيَّامٍ يَقُوْلُ لَا يَمُؤْتَنَّ
أَحَدُكُمْ إِلَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللّهِ(رواه مسلم)
صلى الله عليه وسلم narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Jabir .1605
say three days before his death, "Let not anyone of you die without placing good
hopes in Allah."1
COMMENTARY: Every Muslim should expect Allah's favour and forgiveness and be
confident of receiving it. If anyone despairs of His mercy then he makes himself eligible for
His wrath.
The Ulama (Scholars) say that the sign of a good hereafter is to be fearful all through life
and, when death approaches, hopes for mercy and forgiveness should dominate.
To have good expectation from Allah is to do pious deeds throughout life and t hen hope
for Allah's favours at the time of death. If any one lives a life of misdeeds and disobedience
to Allah then he will not have good hopes from Allah. He will remember his evil life when
death approaches and expect evil repercussions.
Expectation is to perform deeds and expect. False hope without deeds and expect. False
hope without doing anything heads to sins and is obstinacy.
Hasan Busri ales>, said, "If any one (who does no deeds) claims to have good expectations
from Allah then he is laying. If he did have good expectations from his Lord then he would
have done good deeds."
SECTION II
الفَضلُ الثَّانِئْ
THE FIRST QUESTION ON THE DAY OF RESURRECTION
(١٦٠٦) عَنْ مُعَاذِ بُنِ جَبَلٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنْ شِئْتُمْ أَنْبَأْتُّكُمْ مَّا أَوَّلُ مَا يَقُوْلُ
اللَّهُ لِلْمُؤْمِنِينَ يَوْمِّ الْقِيَامَةِ وَمَا أَوَّلُ مَا يَقُولُونَ لَّهِ قُلْنَا نَعَمْ يَا رَسُوْلَ اللَّهِ قَالَ إِنَّ اللّهَ يَقُولُ لِلْمُؤْمِنِيْنَّ
هَلْ أَحْتَبْتُمْ لِقَائِى فَيَقُوْلُونَ نَّعَمْ يَا رَبَّنَا فَيَقُوْلُ لِمَ فَيَقُوْلُوْنَ رَجَوْنَا عَفْوَكَ وَمَغْفِرَتَكَ فَيَقُوْلُ قَدْ
وَجَبَتْ لَكُمْ مَغْفِرَقِ - رَوَاهُ فِيْ شَرُحِ السُّنَّةِ وَأَبُوْ نَعِيٍُّ فِى الْحِلِيَّةِ
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal .1606
, said, "If you wish, I will tell you the first question that Allah will ask the
believers on the day of resurrection and the first thing that they would say to him."
They said, "Yes, O Messenger of Allah." He said that Allah will ask the believers.
"Did you crave to meet Me?" They will submit, "Yes our Lord." He will ask.
"Why?" They will say. "We hopes for your pardon and your forgiveness." He will
say. Indeed, My forgiveness for you has become obligatory."2
COMMENTARY: The meeting could mean the abode of the hereafter.' It could also mean:
'the vision of Allah.'
1 Muslim # 81-2877, Abu Dawud # 3113, Ibn Majah # 4167, Musnad Ahmad 3-293.
2 Musnad Ahmad 5-238, Sha us sunnah, Hilyah.

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REMEMBER DEATH OFTEN
(١٦٠٧) وَعَنْ أَبِي هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَكْثِرُ وُاذِكُرَ هَازِمِ اللَّذَّاتِ الْمَوْتِ
(رواه الترمذى والنسائى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .1607
said, "Remember often the cutter of the tastes (of the world) - which death is!"1
COMMENTARY: Remembering death often replaces negligence which hampers pious
deeds. It also keeps one away from indulgence in worldly pursuits and brings one into the
orbit of obedience and worship.
Nasai has more words which imply that remembrance of death causes the rich to be
disinterested in wealth and the poor to be content with little.
MODESTY BEFORE ALLAH
(١٦٠٨) وَعَنِ ابْنِ مَسْعُودٍ أَّ نَبِيَّ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ ذَاتَ يَوْمٍ لِأَصْحَابِهِ اسْتَحْيُوْا مِنَّ اللّهِ حَقَّ
الْخْيَاءِ قَالُوا إِنَّا تَسْتَحُبِئٍ مِنَ اللَّهِيَانِيَّ اللّهِ وَالْحَمْدُ لِلْهِ قَالَ لَيْسَ ذلِكَ وَلَكِنْ مَنِ اسْتَحْلِى مِنَ اللَّهِ حَقّ الْحْيَاءِ
فَلْيُحْفَظِ الرَّاسَ وَمَا وَغَى وَلْيَحْفَظِ الْبَطْنَ وَمَا حَوَى وَلْيُذْكُرِ الْمَوْتَ وَالْبَلَى وَمَنْ أَرَادَ الْآخِرَةَ تَرَكَ زِيْنَةً
الدُّنْيَا فَمَنْ فَعَلَ ذُلِكَ فَقَدِ اسْتَحْبِى مِنَّ اللَّهِ حَقَّ الْحْيَاءِ- رَوَاهُ أَحْمَدُ وَالتِّزْ مِذِىُّ وَقَالَ هُذَا حَدِيْثْ غَرِيُبْ۔
صلى الله عليه narrated that one day, the Prophet رضى الله عنه Sayyiduna Ibn Mas'ud .1608
, said to his sahabah (companions), us à so, observe modesty before Allah in
keeping with its rights." They said, "O Prophet of Allah we do observe modesty
before Allah, praise belongs to Allah." He said, "That is not it. But, he who
observes modesty before Allah as is due, preserves the head and whatever
(memory) it holds, and preserves the belly and whatever it contains, and
remembers death and the decomposition. And, he who aims at the next world,
abandons adornment of the world. Hence, whoever does that has indeed shown
modesty before Allah as is due."2
COMMENTARY: Allah has placed the head in an honourable position. It should not be
used for anyone else, should not bow before man made idols or before fellowman and it
should not offer salah (prayer) to impress other people and to show off. It should be lowered
only for Allah and it should not be raised high in arrogance.
Whatever (memory) it holds include the tongue, eyes and the ears. To preserve them is to
keep them away from sin, like backbiting, falsehood, ogling at stranger women, listening to
backbiting and lies.
The belly should be preserved from forbidden food etc. whatever the belly contains mean
the limbs of the body. They should not be used to commit sin, or to go to such place, or to
beat or harass someone.
The human body will decay. Howsoever beautiful and honourable, it will not with its flesh
and bones. All that will be dust.
Finally, a norm is outlines that he who knows that this world is ephemeral gives up its
1 Tirmidhi # 2307, Nasa'i # 1824, Ibn Majah # 4258, Musnad Ahmad 2-293.
2 Tirmidhi # 2457, Musnad Ahmad 1-387.

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pleasures. No one, not even saintly people, can hold both this world and hope for the next.
It is very good to publicise this hadith as much as possible. Nawawi al dos, said that is
mustahab (desirable) to narrate this hadith most frequently.
DEATH IS THE GIFT OF A BELIEVER
(١٦٠٩) وَعَنُ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُحْفَةُ الْمُؤْمِنِ الْمُؤْتُّ - رَوَاهُ
الْبَيْهَقُِّ فِى شُعَبِ الْإِئْمَانِ-
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amir .1609
, said, "The gift for a believer is death."1
COMMENTARY: Death is a gift for the believer because through it he comes to the
hereafter and receives reward and high ranks.
DEATH WITH PERSPIRATION ON FOREHEAD
(١٦١٠) وَعَنُّ بُرَيْدَةً قَالَ قَالَ زسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ اَلْمُؤْ مِنُ يَمُوتُ بِعَرَقِ الْجَبِيْنِ(رواه الترمذى
والنسائى وابن ماجة)
1610. Sayyiduna Buraydah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The believer dies while he perspires on the forehead."2
COMMENTARY: Some people say that perspiration on forehead at the time of death
implies very severe pangs of death. Because of this, the sins of the dying person are
forgiven and his ranks are raised in the hereafter.
Some others say that it implies striving for the lawful till the end to earn livelihood and
to worship.
Some ulama (Scholars) say that the perspiration on the forehead at the time of death augurs
well for the next world.
Some other ulama (Scholars) maintain that report from the perspiration, death is not
difficult at all for a believer.
SUDDEN DEATH
(١٦١١) وَعَنْ عُبَيْدِ اللّهِ بْنِ خَالِدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَوْتُ الْفُجَائَةِ أَخْذَةُ الْأَسَفِ.
رَوَاهُ أَبُوْدَا ؤدّ وَاَزَادَ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ وَرَزِيْنْ فِيْ كِتَابٍمِ آَخْذَةُ الْأَسَفِ لِلْكَافِرِ وَرَحْمَةٌ لِلْمُؤْمِنِ.
1611. Sayyiduna Ubaydullah ibn Khalid wan, narrated that Allah's Messenger
Luleå said, "Sudden death is the seizing in anger."3
Another version adds: "The seizing in anger for the disbeliever and mercy for
the believer."4
COMMENTARY: The ulama (Scholars) go by the concluding portion and say that it is good
for believers to die suddenly.
1 Bayhaqi # 9884.
2 Tirmidhi # 982, Nasa'i # 1829, Ibn Majah # 1452, Musnad Ahmad 5-357.
3 Abu Dawud 3 # 3110, Musnad Ahmad 3-424.
4 Bayhaqi in sha'b ul Eeman and Razin in his book.
1
;
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