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But, he cannot be said to be a disbeliever with certainty, because, his words could mean
nearer truth' instead of merit of the hereafter and he may have used it in this sense).
LIFE OF THE PROPHET'S صلى الله عليه وسلم FAMILY
(٥٢٣٧) وَعَنْ عَائِشَةَ قَالَتْ مَاشَعَ الُ مُحَتَّدٍ مِنْ خُبْزِ الشَّحِيْرِ يَوْمَيْنِ مُتَتَا بِعَيْنٍ حَتَّى قُبِضَ رَسُولُ اللهِ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ - (متفق عليه)
5237. Sayyidah Ayshah رضى الله عنهاا said that the members of the house of Muhammad
his wives and dependents) never had enough barley bread what to say) صلى الله عليه وسلم
of wheat bread) to eat well for two consecutive days till Allah's Messenger la.
, was taken away (from this world).1
COMMENTARY: The hadith (tradition) means that the prophet صلى الله عليه وسلم and his family
members ate on alternate days because he had preferred a life of poverty to a life of
affluence. Even when Allah offered to turn the mountains of Makkah into mounds of gold
for him, he choose a poor man's life. He said that he wished to eat one day and thank Allah
and go hungry on the next day and show patience.
These words of Sayyidah Ayshah رضى الله عنهاا prove that the prophet صلى الله عليه وسلم had not
become rich during the close of his life. If he had become rich then they would not have
eaten barley bread on alternate days. It is correct that Muslims gained much booty in those
days through their victories and he got his portion from the booties. But, he never kept
anything with himself. He gave away whatever he got, for the sake of Allah. Ibn Abbas >)
and his family did not have to eat for many صلى الله عليه وسلم also testified that the Prophet الله عنه
nights at a stretch.
The poor people of our time do not live a life as difficult as the Prophet did, nor can they do
so. Besides, he was not compelled to do so. He chose this life of his own free will.
PROPHET'S EXAMPLE EMULATED
(٥٢٣٨) وَعَنُ سَعِيُّدِ نِ الْمَقْبُرِيِّ عَنْ أَبٍ هُرَيْرَةَ أَنَّهُ مَرَّ بِقَوْمٍ بَيْنَ آَيْدِيْهِمْ شَاةٌ مُصْلِيَّةٌ فَدَ حُوْهُ فَأَنِي آَبُ
يَّاكُلَ وَقَالَ حَرَجَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنَّ الدُّنْيَا وَلَمْ يَشْبَعَ مِنْ خُبْزِ الشَّعِيْرِ- (رواه البخارى)
5238. Sayyiduna Sa'eed Maqburi als, reported that Sayyiduna Abu Hurayrah &t+,
" narrated that he passed by some people who had before them a roasted sheep.
They invited him to partake, but he declined to eat, saying. "Allah's Messenger
jule an departed from this world without ever having eaten barley bread to a full
stomach (so how may I eat this luxurious food)."2
BURDEN OF DEBT
(٥٢٣٩) عَنْ أَنَسٍ أَنَّهُ مَتى الِىّ النَِّيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خُبُزٍ شَحِيْرٍ وَإِهَا لَةٍ سَنِخَةٍ وَلَقَدْ رَهَنَ النَّبِىُّ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ دِرُمَّالَهُ بِالْمَدِيْنَةِ عِنْدَ يَهُوْدِيٌّ وَأَخَذَ مِنْهُ شَعِيْرًا لِأَهْلِهٍ وَلَقَدُ سَمِعْتُّهُ يَقُوُلُ مَا أَمْنى عِنْدَ الٍ مُحَمَّدٍ
صَاءُ بُرِّوَ لَاضَاءُ حَتٍ وَإِكَّ عِنْدَهُ لَّتِسْعَ نِسْوَةٌ- (رواه البخارى)
1 Bukhari # 5416, Muslim # 22-2970.
2 Bukhari # 5414.

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5239. Sayyiduna Anas رضى الله عنه narrated that he took to the Prophet صلى الله عليه وسلم some.
barley bread that had stale, melted fat spread on it (It gave out a bad odour because
it was stale.) The Prophet صلى الله عليه وسلم had mortgaged a coat of mail in Madinah with
a Jew and had received from him some barley for his family.
رضى الله said that he heard Anas رضى الله عنه (The sub narrator (who transmitted) from Anas
family did not ever have in the evening a sa' of صلى الله عليه وسلم say, "Muhammad's عنه
wheat or a sa' of grain though he had nine wives."1
COMMENTARY: If the Prophet صلى الله عليه وسلم had taken a loan from a Muslim then he would
have known his condition and might have tried to help him. He did not like that his
companion should bear the burden of his needs Besides, the Prophet صلى الله عليه وسلم took the
debt from a Jew to be on the safe side. He did not wish to get any benefit from the Muslims
in view of Allah's words.
قُلُ لَّا سَنَا لُكُمْ عَلَيْهِ مِنْ أَجْرٍإِنْ أَجْرِىَ إِلَّ عَلَى اللهِ
{Say: I ask you for no reward for it} (25: 109 etc)
This example of the Prophet صلى الله عليه وسلم was emulated by Imam Abu Hanifah رحمه الله in a
very extraordinary manner. If he had a debt repayable to anyone then he did not even take
benefit from the shade of his wall. He based his action on the hadith (tradition) that if any
kind of benefit is derived from a loan then it is interest.
A question also arises because of the words of the hadith (tradition) that the Prophet ano
jule did not have even a sa' of wheat or grain, but according to some sound traditions the
Prophet صلى الله عليه وسلم had let his wives رضى الله عنهن store certain necessities of life for one year's
use. The answer is what in this hadith (tradition) the world (Ji) family is superfluous and
the meaning is that the Prophet صلى الله عليه وسلم did not have that much provision with him. As
for the other traditions about his wives, it was not possible for them to get their provision
from other so they did store up what was just sufficient for them for a year.
Thus there is no more explanation required; the doubts are removed.
BELIEVER DOES NOT CRAVE FOR THE TEMPORAL
(٥٢٤٠) وَعَنْ عُمَرَ قَالَ دَخَلْتُ عَلى رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا هُوَ مُفْطَجٌِ عَلَى رُمَالٍ حَصِيْرٍ لَيْسَ
بَيْتَهُ وَبَيْنَهُ فِرَاشْ وَقَدْ أَنَّرَ الرِّمَالُ مِنُبِهِ مُتَّكِئًا عَلى وِسَادَةٍ مِنْ أَدَبٍ حَشُوُ هَا لِيَفْ قُلْتُ يَا رَسُولِ اللَّهِائِمُ اللّهُ
فَلْيُوَ سِعٌ عَلَى أُمْتِكَ فَإِّ فَارِسَ وَالرُّوْمَ قَدْ وُرّةَ عَلَيْهِمْ وَهُمْ لَا يَعْبُدُوْنَ اللَّهُ فَقَالَ أَوَفِى هَذَا انْتَ يَا
ابْنَ الْخُطَابِ أُولَئِكَ فَوْم ◌ُجِلَتْ لَهُمُ طَيِّبَاتُهُمُ فِي الْحَيْوةِ الدُّنْيَا وَفِي رِوَايَةٍ أَمَا تَرْطَى أَنْ تَكُوُنَ لَّهُهُ
الدُّنْيَا وَلَنَا الْآخِرَةُ - (متفق عليه)
صلى الله عليه narrated, "I went to visit Allah's Messenger رضى الله عنه Sayyiduna Umar .5240
J. He was lying on a reed mat. There was no sheet (or bedding) between him and
it (so that) the marks of the mat were impressed on his side. He had a leather pillow
stuffed with palm fibres (under his head). So, I submitted, O Messenger of Allah,
1 Bukhari # 2069.

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why not supplicate Allah to enrich your ummah? How has He enriched the Persians
and the Byzantines though they do not worship Allah! He said, "O Ibn Khattab,
what is it that you say? They are a people to whom their good things have been
given early in the life of this world."
According to another version: "Are you not happy that they have been given this
world while we get the hereafter?"1
COMMENTARY: some versions have that ropes of reed were tied across a make shift
charpoy (on four stands).
Sayyidunra Umar رضى الله عنه had requested the Prophet صلى الله عليه وسلم to pray to Allah for the
betterment of the umma otherwise difficulties might deter them from being resolute in
religion If they were strong monetarily, they would feel secure and devote more time to
religion.
However, Teebi رحمه الله said that the intention of Sayyiduna Umar رضى الله عنه was to see the
Prophet صلى الله عليه وسلم free of anxieties in his personal life. He put it pohtely by asking the
relief for the ummah. This view is supported by another tradition that Sayyiduna Umar ~>
and found him in a cramped warm and صلى الله عليه وسلم once went in to meet the Prophet الله عنه
dark room, lying on a mat. When he looked round, he could see only a couple of leather
pieces, a couple of utensils. On seeing this, he began to weep and the Prophet ,,
asked, "O Ibn Khattab why do you weep?" He submitted, "O Messenger of Allah, I weep
over this condition that you endure. I wonder that the qaysar and kisra (Caesar and
chosroes) live a luxurious life of plenty (though they are rebels against Allah).
However, the words of Umar As an >, himself that the persians and the Byzantines are
enriched lend support to the first interpretation.
POVERTY OF AHL US SUFFAH
(٥٢٤١) وَعَنُّ ابِيْ مُرَيْرَةَ قَالَ لَقَدْرَأَيْتُ سَبُعِيْنَ مِنْ أَصْحَابِ الصُّقَّةِ مَا مِنْهُمُ رَجُلْ عَلَيْهِ رِدَاءُ إِمَّا إِزَّارٌ وَإِمَّا
كِسَآءُ قَدْ رَبَطُوْا فِي أَعْنَاقِهِمْ فَمِنْهَا مَا يَبْلُغُ نِصْفَ السَّاقَيْنِ وَمِنْهَا مَا يَبْلُُ الْكُمْبَيْنِ فَيَجْمَعُهُ بِيَدِهِ كَرَاهِيَةً
آُ تُزی عَوْرَتُد۔(رواه البخاری)
5241. Sayyiduna Abu Hurayrah us à , narrated that he had counted seventy
members of the ashab us suffah, not one man of them had a cloak (to put over
another garment. All of them had just one piece of clothing). They had either the
waist wrapper or a small blanket tied at their necks. Some of these came half way
down the legs and some up to the ankles. One would need to hold it fast in his
hand lest his private parts be visible.2
COMPARE YOURSELF WITH ONE POORER THAN YOU
(٥٢٤٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا نَظَرَ أَحَدُكُمْ إِلى مَنْ فُضِّلَ عَلَيْهِ فِي الْمَالِ وَالْخُلُقِ
فَلْيَتْظُرُ إِلى مَنْ هُوَ أَسْفَلَ مِنْهُ- مُتَّفَقُّ عَلَيْهِ وَفِيْ رِوَايَةٍ لُِّسْلِمٍ قَالَ انْظُرُوْا إِلى مَنْ هُوَ أَسْفَلُ مِنْكُمُ وَلَّا
1 Bukhari # 4913, Muslim # 30. 1479.
2 Bukhari # 442.

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تَنْظُرُوا إِلَى مَنْ هُوَ قَوْقَكُمْ فَهُوَ أَجْدَرُ أَنْ لَّا تَزْدِرُوا نِعْمَةَ اللّهِ عَلَيْكُمْ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5242
said, "when any of you loaks at someone who is better off than him in property and
wealth and in looks (and feels grieved and is envious). Let him also look at one who
is of a strata lower than he."
According to another version: "You must look at those who are of a strata lower
than you and not look at those who are better off, This will preserve you from
looking down on Allah's blessings on you."1
COMMENTARY: The Prophet صلى الله عليه وسلم has suggested a formula to prevent people from
envying and despising those economically better off than them. This will also prevent an
unnecessary race to outclass each other. We must look at those who are of a lower living
standard than us. They will have to give a lighter reckoning in the hereafter and so enjoy a
higher rank. All people are not of the same standard of life.
If anyone is superior than all other people in all respects - taking it for granted - then he
must not look at them because they are worse off than he is, and he might become
arrogant. So, he must. thank Allah for His favours and adopt humbleness and serve the
people.
If anyone is such that no one is poorer and worse off than he is then he must be grateful to
Allah for not subjecting him to trial.
It is reported about Mawlana Shibli ale>, that whenever he saw a man of the world, he
uttered suddenly, "O Allah, I seek from you security from this world and the hereafter!"
Actually, the difficulties of poverty and need are a great blessing of Allah. There is an
anecdote about it. A great religious man was speaking to his disciples giving them advice
when a very poor man stood up and began to complain, "Mawlana, for a long time now I
have not eaten anything in anyone's presence or absence. I am enduring the severity of
hunger with extreme hardship." The pious man exclaimed, 'O enemy of Allah, how much
do you lie! Do know that Allah involves in the hardship of severe hunger only His
Messengers, Prophets and walis (friends). If you were one of them, then surely you would
not have disclosed this secret. You would have concealed this blessing from Allah's
creatures!"
This gist of it is that when a believer has a sound nature, a good disposition and his religion
is free of defects, he does not care for property and wealth and does not grieve over lack of
distinguished position in life. He bears patiently any hardship and anxiety as a blessing
from Allah which will bring him honour and success in the hereafter. He shows patience,
willing acceptance, gratitude and satisfaction.
Someone beat and persecuted a student of Imam Ghazzali av ). He complained to the
Imam who said, "My dear boy! Give thanks to Allah. It stopped at that, otherwise trials
sometimes are more severe." This disciple of his was persecuted again after some days. He
was thrown into a well by some men who surrounded and nabbed him but he managed to
escape. Again he complained to the Imam alus, who gave him the same advice as he had
given earlier. By a coincidence, he was in trouble a third time too. A Jew put him in fetters
and, every now and then, caused him some harm. This time he suffered tremendously and
1 Bukhari # 6419, Muslim # 8. 2663, Tirmidhi # 2513.

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was heart-broken. Somehow he got deliverance. But, when he complained to the Imam, ,
& he gave him the same advice as he had done before. However, this time the suffering was
too much and he could not endure more. So, he complained, "Mawlana, does even after
what I have suffered, there is anything more?" Imam Ghazzali al>, said, "Yes! There is a
greater trial than these! God forbid you may fall into disbelief!"
There is no limit to the trials a man may face, If any one is entangled in a trial, then not
only must he show patience, but he must also thank Allah for not causing him to suffer
a greater trial.
SECTION II
THE POOR WILL PRECEDE THE RICH TO PARADISE
الفَصلُ الثَّانِى
(٥٢٤٣) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَدْخُلُ الْفُقَزَآءُ الْجَنَّةَ قَبْلَ الْآَ غْنِيَاءِ
خَمْسِ مِائَةً قَامٍنِصْفُ یَۇچ۔(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5243
said, "The poor will enter paradise before the rich by five hundred years which is
equal to half a day."1
COMMENTARY: Half a day means half day of the day of resurrection. So, five hundred
years will be half (a day) of the day of resurrection. And, the day of resurrection will be like
one thousand years by our computation. It is as Allah says:
وَإِنَّ يَوْمًّا عِنْدَ رَبِّكَ كَاَلْفِ سَنَّةٍ مِمَّا تَعُدُونَ
{And surely a day with your Lord is a thousand years of your count} (22: 47)
But, elsewhere (32: 5) the Quran says:
فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِيْنَ اَلْفَ سَنَةٍ
{in a day the measure of which is fifty thousand years.} (70: 4)
The first verse has a general application while the second (about fifty thousand years is of a
specific application. This means that the day of resurrection will be of one thousand years
by our reckoning but it will be so very difficult and severely painful for the disbelievers
that it would seem to then to be of fifty thousand years. This is what the second verse
implies: though the day will be of one thousand years by our reckoning it will seem to be
like fifty thousand years. But, for the believers that day shall be wrapped up so that it will
seem to them to be of an hour. This is confirmed by the verse:
فَإِذَا انْقِرَ فِي النَّاقُوْرِ فَذَلِكَ يَوْمَئِذٍ يَّوْمٌ عَسِيْ عَلَى الْكَافِرِيْنَ غَيْرُ يَسِئٍُ
{For when the Trumpet is sounded, That Day shall be a hard day, For the
disbelievers not easy.} (74: 8-10)
An earlier hadith (tradition) (# 5235) says that the poor people will enter paradise forty
years before the rich, but this hadith (tradition) puts the period at five hundred years. The
exponents say that the previous hadith (tradition) speaks of the muhajir poor and the
mujahir rich but this hadith (tradition) (under discussion) refers to those who are not
muhajirs (emigrants).
1 Tirmidhi # 2354.

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This explanation reconciles the two traditions.
Some other exponents say that each of the two traditions mentions the number of years
(forty and five hundred) not to specify the limit of years. Rather, it only means to show a
time lag between two entries. The poor will precede the rich to paradise. Sometimes it is
said by forty years; and sometimes 'by five hundred years' simply to show their sequence
of entries not necessarily these many years. Or, the prophet , a . was told by a
revelation that the poor would enter paradise forty years earlier. Then through the
blessings of the prophet yleano the poor were given more excellence over the rich then
heretofore and a fresh revelation informed the Prophet صلى الله عليه وسلم that the poor would
enter paradise five hundred years ahead of the rich. In this way the rich, in this way, the
poor were given more comfort and satisfaction.
Or, the difference in the two traditions concerns the non conformity of the poor people.
Obviously, no two of them are of uniform type, some are extremely patient and grateful,
but some are weak in such characteristics. Hence, the different periods of admission to
paradise from five hundred to forty years conform to the nature of the poor. This is upheld
by the text in Jami ul Usool that the poor who is inclined to worldly pleasure will enter
paradise forty years before the greedy rich. And the poor who shuns worldly pleasures will
go to paradise five hundred years before the worldly minded rich.
THE EXCELLENCE OF THE POOR
.(٥٢٤٤_٥٢٤٥) وَعَنُّ اَنَسِ آَكَّ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ اللّهُوَّ أَحْيِنِىٌ مِسْكِيْنًّا وَآمَتُنِى مِسْكِيْنًا وَاحْشُرُ
◌ِي فِيْ زُمُرَةِ الْمَسَاكِيْنَ فَقَالَتْ عَائِشَةُ لِمَ يَارَسُوْلَ اللَّهِ قَالَ إِنَّهُوٌ يَدْ خُلُونَ الْجَنَّةَ قَبْلَ آغْنِيَاءِ هِمْ بِأَرْ بَعِيْنَ
خَرِيْفًا يَا عَائِشَةُ لَا تُرَدِى الْمِسْكِيْنَ وَلَوْ بِشِقِ تَمْرَةٍ يَا عَائِشَةُ أَحِتِى الْمَسَاكِيْنَ وَقَرِّبِيُهِمْ فَإَِّ اللهُ يُقَرِّبُكِ
٢٠ يَوْمَ الْقِيمَةِ - رَوَاهُ التِّرْ مِذِىُّ وَالْبَيْهَقِىُّ فِى شُعَبِ الْإِيْمَانٍ ورَوَاهُ ابْنِ مَاجَةَ عَنْ أَبٍ سَعِيْدٍ إِلَى قَوْلِهِ زُمْرَةَ الْمَسَاكِئُنَ-
5244. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم prayed;
اللَّهُوَّ أَحْيِنِيٍ مِسْكِيْنًّا وَآَمَتُنِيْ مِسْكِيْنًّا وَاحْشُرُ نِ فِيْ زُمُرَةِ الْمَسَاكِيْنَ
(O Allah, cause me to live among the poor, cause me to die as a poor man, and
gather me among the group of the poor (on the day of resurrection)]
Sayyidah Ayshah Ite a+, asked him, 'Why O Messenger of Allah?" He said, "they
will enter paradise preceding the rich by forty years. O Ayshah, do not turn away a
poor man, even if you give him half a date. O Ayshah, love the poor, draw them
near to you. Allah will draw you nearer to Him on the day of resurrection."1
(زمرة المساكين) narrated that it, but only up to رضى الله عنه Sayyiduna Abu Sa'eed .5245
"group of the poor, (meaning end of the prayer).2
COMMENTARY: The words () - translated poor) is derived from (_) which
implies. Humility, weakness, destitute.
It is also derived from (ss_) and (1_) implying: dignity, satisfaction and willing
acceptance of Divine decree.
1 Tirmidhi # 2353 (2359).
2 Ibn Majah # 4126.

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Besides, it has been stated previously that in the terminology of Shari'ah (divine law) (_)
- miskeen) is one who possesses nothing at all, or he does not have enough to fulfil the
needs of his family members.
The excellence of the poor must be given due esteem so that their blessings may be
available to the Muslims.
The hadith (tradition) also comforts the poor. They should not be dejected because of their
poor condition. Rather, they are told of the high ranks awaiting them in the perpetual
world.
The Prophet's jedno prayer to Allah to cause him to live and to die and to be raised up
among the poor implies a plea for enough provision to keep him alive. Allah may not keep
him occupied in worldly pursuits and pleasures. Abundance of wealth is a harsh trial for
those who are near to Allah.
A Muslim king came upon an assembly of the poor and righteous men while he was
travelling some where. They did not pay any attention to him. He was amazed and asked
them. "Who are you?" Their response is what we actually wish to highlight here:
'We are those people who, if you love them, you will have to abandon the world.
But, hostility towards them means forsaking the hereafter."
The king heard them and moved ahead without saying anything to them. He said to
himself, "Neither can we aspire for love of your not bear a grudge to you."
As for the poor being admitted to paradise before the rich, the question arises whether it
means all rich people without exception and even if they are Prophets ,>.JpgJe, Actually the
Prophet ,lean o mentioned the merit of the poor people and his desire to enter paradise;
before other Prophets ( June whether they were rich or poor. He prayed that he might not
be admitted to paradise after the Prophets ,> Jungle who had spent their lives in poverty and
hunger.
The Prophet صلى الله عليه وسلم also instructed Sayyidah Ayshah رضى الله عنها that she should not send
away any poor person from her door considering them despicable without giving them
something. Kindness should be shown to them and what ever one can one must offer them,
howsoever little. If nothing that can be given is available, then one must express regret
gracefully and treat them with love and kindness.
Abu Shaykh alu, and Bayhaqi av, transmitted that Sayyiduna Ata ibn Abu Ribah ama,
narrated that he had heard the companion of the Prophet صلى الله عليه وسلم Sayyiduna Abu
Sa'eed Khudri à+), say, "O people! Let it not be that you poverty should compel you to
search and employ unlawful means of livelihood (instead of showing patience and being
grateful): I had heard Allah's Messenger ,le a. pray for himself, 'O Allah cause me to
die as a poor man, not as a rich man. And resurrect me among the poor.' Hence most
certainly, he is most wretched who endures poverty in this world and also makes himself
liable for punishment in the hereafter."
Mulla Ali Qari ales, said that even if there was no evidence, this hadith (tradition) is
enough to prove that a poor man who is patient is better than a rich man who is thankful.
Mulla Ali Qari ales, also mentioned here the two traditions about poverty and need that
are very well-known to the common men. They are:
(1)
He said that great scholars of hadith (tradition), like Asqalani (الْفَقُزْفَخْرِى وَبِهِ افْتَخز)
à us, have ruled explicitly that this hadith (tradition) is baseless. It is

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unauthentic.
(2)
which the scholars of hadith (tradition) hold that it is certainly (كادار لفقران يكون كفرا)
da'if (weak), But, if it is supposed to be correct then it should be about poverty
at heart which driver one to object to Allah's decree and to complain and be
restless. But, as for economic and monetary poverty, it is the condition of only
those of Allah's slaves on whom He wishes to bestow high ranks. Indeed, we
find a tradition:
اَلْفَقْرُ شَيْنْ عِنْدًا لنَّاسِ وَزَيْنْ عِنْدَ اللَّهِ يَوْمَ الْقِيمَةِ
- (Poverty is a drawback in the eyes of the people, but on the day of resurrection, it
will be in the sight of Allah's that which adorns). Baylami.
BLESSINGS OF THE WEAK TO POOR MUSLIM
(٥٢٤٦) وَعَنْ أَبِ الذَّرُدَآءِ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ ابْغُوْنِيْ فِيْ ضُعَفَاءِ كُمْ فَإِنَّمَا تُرُزَقُوْنَ آَ
تُنْصُرُونَ بِضُعَقَائِگُهُ- (رواه ابوداؤد)
5246. Sayyiduna Abu Darda رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "Look
for me among you weak people, for, you are provided provision, or given aid, only
because of (the blessings of) your weak people."1
COMMENTARY: The weak people are the poor and needy. 'To look for me among them
means to help them and be kind to them. They could also be the oppressed even if they are
rich. They should be helped to get relief from oppression. So, if the pleasure of the prophet
.is desired, then the weak should be helped صلى الله عليه وسلم
The presence of the weak is a blessing for the whole world. Helping them and being kind
to them is an assurance of the betterment of all people because among them are awtad2 and
awtab3 who are camouflaged from the people and their blessings are hidden in the
working of this world. In fact, in some cases, Allah entrusts to them the administration and
correction of some areas in a spiritual manner.
Ibn Maalik &lt, said that the weak people have right ever others that must be respected
and given. They must be pleased because the Prophet صلى الله عليه وسلم is with them sometimes
physically but all the time mentally. If anybody respects them it is a though he respects the
Prophet صلى الله عليه وسلم .If anybody is disrespectful to them, then it is as though he disrespects
the Prophet صلى الله عليه وسلم . This is supported by a hadith (tradition) Qudsi.
من عادلى وليا فقد بار زنى بالحرب
He who antagonizes My friend is as one who prepares to fight me.4
(٥٢٤٧) وَعَنْ أُمَيَّةَّ ابْنِ خَالِدٍ بُنِ عَبْدِ اللَّهِ بْنِ أَسِيْدٍ عَنِ النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ انَّهُ كَاتَ يَسْتَقْتِمُ
بِصَعَالِيُكَ الْمُهَاجِرِيْنَ- (رواه فى شرح السنة)
1 Abu Dawud # 2594, Tirmidhi # 1702.
2 These are sufi orders of high rank among them.
3 These are sufi orders of high rank among them.
4 The words according to Abu Hurayrah hadith (tradition)'s are: (If anyone is aggressive to My friend
then I have declared war against him.) (in 400 hadith (tradition) Qasiyah # 81, Darul Isha'at Karachi.

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5247. Sayyiduna Umayyah ibn Khalid ibn Abdullah ibn Asid ucan », narrated about
the prophet صلى الله عليه وسلم that when he prayed (to Allah) for victory (against the
disbelievers), he prayed by virtue of the poor people of the mihajirs (emigrants to
Madinah).1
COMMENTARY: The word in the hadith (tradition) for the poor is (J.) plural of
.(صعلوك)
Mulla Ali Qari رحمه الله has cited Ibn Maalik رحمه الله to say that the Prophet's صلى اللهعليه وسلم prayer
was:
اللُّهُؤَ انْصُرُنَا عَلَى الْأَعْدَاءِ بِعِبَادِكَ الْفُقَرَآءِ الْمُهَاجِرِينَ
(O Allah, help us against the enemies by virtue of your poor emigrant slaves).
Shaykh Abdul Haq Dahlawi at >, has added that this hadith (tradition) proves the
tremendous merit of the poor. He gave this honour to only the poor among the muhajirs
(emigrants).
DO NOT ENVY THE DISBELIEVERS THEIR PROSPERITY
(٥٢٤٨) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَخْبِطَنَّ فَاجِرًا بِنِعْمَةٍ فَإِنَّكَ لَا تَدْرِىُ
مَاهُوَ لَاقٍ بَعْدَ مَوْتِهِ إِثَّ لَهُ عِنْدَ اللَّهِ قَاتِلًا لَا يَمُوْتُ يَعْنِى النَّارِ - (رواه فى شرح السنة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5248
said, "Do not envy a sinner for his prosperity (with wealth, position etc), because
you cannot say what he will face after his death (in the grave and on the day of
resurrection). For him (the sinner) Allah has a slayer who does not die, meaning"
(that the prophet صلى اللهعليه وسلم referred to) "hell."2
COMMENTARY: The slayer will subject the sinner and disbeliever to severe torture. It will
never perish.
The words 'meaning hell,' are of the sub-narrator, Sayyiduna Abdullah ibn Abu Maryam
صلى الله The Prophet's. رضى الله عنه who narrated the hadith (tradition) from Abu Hurayrah {رحمه الله
.words 'the slayer refer to hell عليه وسلم
In short, we must not envy a disbeliever and sinner for his many children, or wealth, or
fame. We must not long for those things of his.
WORLD IS A BELIEVER'S PRISON
(٥٢٤٩) عَنْ عَبْدِ اللَّهِ ابْنِ عَمْرٍ وَقَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الدُّنْيَّا سِجُنُّ الْمُؤْمِنِ وَسَنَتُهُ وَإِذَا
فَارَقَ الدُّنْيَا فَارَقَ السّجُنَ وَالسَّنَّةَ- (رواه فى شرح السنة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .5249
, said, "The world is a prison for the believer, and is his famine. And, when he
parts from the world, he stands released from the prison and the famine. "3
COMMENTARY: The hadith (tradition) means that a believer stays in this world in
1 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) # 4062.
2 Bayhaqi in Sharh us sunnah (Holy Prophet's practice) # 4103,
3 Musnad Ahmad 2-197, Bayhaqi in Sharh us Sunnah (Holy Prophet's practice).
.
1
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hardship always. If he is prosperous, even then it is nothing compared to what is in store
for him in the next world, and this world is nothing more than a prison and famine. Also if
he is a sincere believer then he devotes himself to worship all the time and shun every kind
of luxury, and this word takes a toll on him. So, in this sense too it is a prison for him, as
also a famine.
According to one tradition:
لا يخلو المؤمن من قلة اوعلة اوذلة وقد يجتمع للمؤمن الكامل جميع
"No believer there is who is free of worries on account of paucity of money, of
illness, of disgrace and of anxiety. Sometimes, a perfect believer is beset with all
these worries altogether."
WHEN ALLAH WITHHOLDS WEALTH FROM ANYONE HE LOVES HIM
(٥٢٥٠) عَنْ قَتَادَةَ بْنِ النُّعْمَانِ آَكَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا أَحَبَّ اللّهُ عَبْدًا حَمَاءُ
الدُّنْيَا كَمَّا يَظِلُّ أَحَدُكُمْ تَحْمِىٌ سَقِيْمَةُ الْمَآء- (رواه أحمد والترمذى)
5250. Sayyiduna Qatadah ibn Nu'man wan+, narrated that Allah's Messenger av .
she said, 'when Allah love anyone, He keeps him away from the world just as
any of you will keep his patient away from water."1
COMMENTARY: By denying worldly things to His dear creatures, Allah makes them
eligible for high ranks in paradise. These worldly things are harmful to his religion.
Ashraf ales, said the same thing, adding that these worldly things mar their religious life.
They make them love the world.
LESS WEALTH IS A BLESSING
(٥٢٥١) وَعَنْ مَحْمُوْدِ بْنِ لَبِيْدٍ آَّ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ اثْتَنَانٍ يَكْرَهَهُمَا ابْنُ أُدَمَّ يَكُرَهُ
الْمُؤْتَّ وَالْمُؤْتُّ خَيْرُ الّلْمُؤْمِنِيْنَ مِنَ الْفِتْنَةِ وَيَكْرَهُ قِلَّةُ الْمَالِ وَقِلَّةُ الْمَالِ أَقَلُّ الِلُحِسَابِ - (رواه احمد)
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Mahmud ibn Labid .5251
said, "Two things are such that the son of Aadam (> Jude dislikes. He dislikes death,
though death is better for the believer than trail.
- And he dislikes little (wealth and) property, though meager wealth is a means of a
lighter reckoning."
COMMENTARY: Trial could mean to be involved in disbelief and polytheism or
compelling others to do acts of disbelief, or to face such situations as harm religion. Life
and the desire to live are ideal when Allah is obeyed and His Messenger صلى الله عليه وسلم is
emulated and one is encouraged to worship Allah, and pursues the straight . path.
However, the mot significant thing is that he departs from this world as a sincere believer.
If those things are lacking and belief is insecure and fragile then life is worthless.
If tyrants compel one and though faith remains strong in the heart yet the tongue utters
unseemly words, then this too is a fitnah or a trial. But, if there is some other kind of a trial
involving worldly hardships and causing personal difficulties, then it is not correct to latest
life and wish for death, because this kind of a trial is an expiation of sins and a means to
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raise ranks in the hereafter.
As for little property, the lesser a believer possesses, the more he is safe from punishment
and it is better for him. Hence, if a Muslim is poor, then he must feel pleased because Allah
saves him from punishment in the next world. The hard times a poor Muslim goes through
in this world are much lighter than he would have to experience in the next world, if he
had huge worldly possessions.
Shaykh Abdul Haq Dahlawi &t 44>; has addressed every seeker of truth and said,
"My dear friend! These are all branches of faith. He who keeps his faith correct in
accordance with the directions of the Prophet صلى الله عليه وسلم knows that whatever he has said
is true. If he possesses a sound mind and has good experience then he know that richness
and greed for more wealth puts him in trial. Hardship and disgrace are in no way lesser
than the severity and tribulations of the poor and needy. Thus, having a pure soul (and
preserving oneself from punishment in the next world) depends on keeping oneself free of
abundant wealth and property, and being content with just what suffices. One must fellow
a life of self respect and a high degree of moral character."
صلى الله عليه وسلم CHOOSE POVERTY IF YOU LOVE THE PROPHET
(٥٣٥٢) وَعَنْ عَبْدِ اللَّهِ بْنِ مُتَقَّلٍ قَالَ جَآءَ رَجُلْ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَال ◌ِنَّعَ أُحِبُّكَ فَقَالَ انْظُرُمَا
تَقُولُ فَقَالَ وَاللَّهِ إِنَّ لَأُحِبُّكَ ثَلْثَ مَّاتٍ قَالَ إِنْ كُنْتَ صَادِقًّا فَاعِدَّ لِلْفَقُّرِ تِخْفَافًا لِلْفَقُّرِ آَسْرَهُ إِلى مَنْ
يُحِبُّنِى مِنَ الشَّيْلِ إِلى مُنْتَهَاهُ رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هَذَا حَدِيْثُ غَرِيُبْ۔
5252. Sayyiduna Abdulah ibn Mughaffal us an +, narrated that a man came to the
Prophet صلى الله عليه وسلم and submitted, "I love you." He said, "think over what you say."
He maintained. By Allah, I do love you," asserting it three times. He said, "If you
speak the truth then be prepared with an armour to face poverty for, poverty comes
faster to one who loves me than flood that rushes to its outlet."1
COMMENTARY: This hadith (tradition) speaks of an armour to call for patience and
steadfastness to encounter poverty. He who shows patience when poverty overtakes him
will have his ranks raised.
Those who face hardship and trial most are the prophets (>JI Ale. then, the severity is
experienced by those who follow them according to their love and amulet ion of the
prophet صلى الله عليه وسلم. The higher their belief and following, the greater their trial. A person
goes through the same experience as the one he loves depending on the degree of his love.
Shaykh Abdul Haq als, said that patience gives one the strength to bear trails and desist
from complaining. He added that without living a life of poverty and emulating the
Prophet's صلى الله عليه وسلم example, it is foolish and false to claim to love him, for, these two
things (love and emulating him) are inseparable. It must not be merely an outward
following but one must also love him emulate him inwardly.
PERSECUTION FACED BY THE PROPHET صلى الله عليه وسلم IN HIS MISSION
(٥٢٥٣) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَقَدْ أُخِفْتُ فِي اللَّهِ وَمَا يُخَافُ أَحَدْ وَلَقَد أُوْزِيْتُ
1 Tirmidhi # 2350 (2357).

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فِ اللَّهِ وَمَا يُؤْذِى أَحَدْ وَلَقَدْ أَتَتُ عَلَىَّ ثَلْتُوُكَ مِنْ بَيْنِ لَيْلَةٍ وَيَوْمٍ وَمَالِيُ قَطِلَالٍ طَعَامْ يَا كُلُهُ ذُوُكٍّ
إِلَّاشَبِئْمُ يُوَارِيُّهِ إِبْظُ بِلَالٍ - رَوَاءُ التَّْمِذِىُّ وَقَالَ مَعْنِى هَذَا الْحَدِيثِ حِيْنَ خَرَجَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
هَارِبًا مِنْ مَكَّةَ وَمَعَهُ بِلَالْ إِنَّمَّا كَانَ مَعَ بِلَالٍ مِنَ الطَّعَامِ مَايَحْمِلُ تَخْتَ إِبِطِهِ
5253. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "I
was threatened in Allah's path as no one was threatened and I was persecuted in
Allah's path as no one was persecuted. There came upon me thirty days and nights
when Bilal and I had no food that 'those with a liver' may eat barring what was
held under Bilal's armpit."1
While transmitting it, Tirmidhi explained the hadith (tradition) to mean that when
the Prophet صلى الله عليه وسلم went of Makkah fed up, Bilal accompanied him carrying
whatever he could under his armpit.
COMMENTARY: Teebi رحمه الله said that in the beginning, the Prophet صلى الله عليه وسلم was all
alone while propagating the religion of Islam. So, he tolerated all kinds of torture in his
mission.
For thirty days he and Bilal رضى الله عنه had only what Bilal رضى الله عنه could carry under his
armpit. Obviously, he could not carry but very little. And nothing can be more torturous
than hunger.
In this hadith (tradition), the ummah is also taught to be resolute and endure hardship
willingly.
This hadith (tradition) does not concern the hijrah (or emigration) to Madinah because
Tirmidhi makes it clear that Bilalرضى الله عنه was with the Prophet صلى الله عليه وسلم . When he
undertook the hijrah, Bilal san >, was not with him. Perhaps this happened when the
Prophet صلى الله عليه وسلم had gone to Ta'if from Makkah in the tenth year of prophet hood in the
month of Shawwal. His paternal uncle Abu Talib had died. Only three or five days,
thereafter, the respected mother of the believers, Sayyidah Khadijah que a +, also died.
عام) and he called this year صلى الله عليه وسلم These two tragedies were very hard on the Prophet
spJi)- aam ul-huzn) 'year of grief'. The Quraysh of Makkah seized the opportunity and
intensified their pressure on the Prophet ,loan Lo who became less hopeful of a positive
response to his preaching from the Makkans. So, he took Zayd ibn Thabit us & +, along
with him and went to Ta'if on foot. He preached there for one month, but they paid no
heed to him and not even one person responded positively. Rather, they instigated their
children and vagabonds to harass him. They hurled stones at him wounding him at his
feet and he bled profusely soaking his sandals. When he fell down, they would hold him
by his arms and raise him up. As we limped forward, they resumed their persecution and
clapped heartily at his plight. Zayd us an+, gave him cover and stood in the trajectory of
the stones taking them on his head. He had a deep wound on it. Suddenly, Allah sent a
small cloud giving shelter to the Prophet صلى الله عليه وسلم, and Jibril عليه السلام came down with
another angel. He said, "Allah has given us command that if you say, the other angel who
is in charge of the mountains would bring both mountains on either side of Ta'if together
squeezing all its people as grain is squeezed in a mill." But, how could the Prophet a.
1 Tirmidhi # 2472(24. 80), Musnad Ahmad # 14057, Ibn Majah # 151

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), who was mercy to the worlds, be expected to seek retaliation. He prayed," ... O Allah
if they survive, there might arise among them Your worshippers who will raise the banner
of Islam. O Lord, they have not recognized me. Their eyes are blinded and they are foolish.
If You give them the sight whereby they know me as Your Messenger, then they will
believe!"
The Prophet صلى الله عليه وسلم returned from Ta'if after one month, fatigued, hungry and
wounded all over the body. His ankle was bleeding. But, his tongue did not utter a curse.
Rather, it had a prayer for guidance.
The entire account of this journey to Ta'if may be seen in the books of history and seerah.
Though the hadith (tradition) names Bilal رضى الله عنه with the Prophet صلى الله عليه وسلم, the
historical accounts name Zayd ibn Thabit us ano, only. Perhaps both of them were with
him.1
PREACHING AT TA'IF
The Prophet Lytte at Lo found it very difficult to live peacefully in Makkah. So, he went to
Ta'if to seek help of the tribe Thaqif, hoping also that they would accept his invitation to
Isiam. He went there all alone.
He met their nobles. They were three brothers Abd Yalil, Mas'ood and Habib, all so is of
Amr ibn Umayr. They were chiefs of the tribe, Thaqif. One of them was married too
Quraysh woman of Banu Jumah. He invited them to Islam and to help him against the
Quraysh.
One of them remarked that he would tear up the covering of the Ka'bah if God had sent
him as His Messenger. Another said, "Did God find no one besides you?" The third put
in, "I will never speak to you. If, as you say, you really are a Messenger then it is bad
manners to respond to such a great man's speech. But, if you invent a lie against God then
you are unworthy of conversation."
That gave no hope to Allah's Messenger y,tanto of any kind of good from them. He said
to them, "If this has been your treatment , keep it to yourself." He feared that if the
Quraysh learnt of it, they would become more daring.
SUPPLICATION OF THE WEAK
They did not accede to this request too but set their vagabonds, slaves and fools to revile
him. They shouted at him and made fun of him and more people gathered around,
compelling him to seek protection in the garden of Utbah and Shaybah sons of Rabi'ah.
They were inside, by a coincidence. The miscreants and urchins of Thaqif retreated.
He sat down in the shade of a grape vine. The sons of Rabi'ah had been watching him all
through. During the journey he also met the Quraysh woman of Banu Jumah and
complained to her of the treatment of her brother-in-law. When he found some peace, he
made this supplication:
اللُّهَّ الیكَ اشگُوا ضعفَ قُوَّنی و هوانى على النَّاسِ يا ارحمُ الرَّاحمیْن المُستضعفين وانت ربى الى بعيد
يتجهنی ام الى عدو ملكته امرى ان لم يكن بك غضب على فلا أبالى ولكن عافيتك هى اوسعلى اعوذ
1 We present here the relative portion (brief) from thelife of Muhammad صلى الله عليه وسلم (Seerah Rasul
Allah), Ibn Kathir, p220. Darul Isha'at Karachi.

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بنور وجهك الذی اشرقت له الظلمات و صلح علیه امر الدنيا والآخرة منان تنزل غضبت او تحل.
علی سخطك لك العتبى حتى ترضى ولا حول ولا قوةالا بك۔
"O Allah, to you I complain of my weakness, little resource and lowliness before men, O
the Most Merciful of those who show mercy. You are the Lord of the weak and You are my
Lord. To whom will you entrust me, one who is a far and will harm me? Or to an enemy
to whom You have given power over me? If You are not angry at me then that worries me
not. But, Your forgiveness and favour are far wide for me. I seek refuge in the Light of
Your countenance by which the darkness is illumined and the affairs of this world and the
. next are set right, lest Your anger come down upon me or Your wrath fall upon me. You
have the right to call me to account - till You are pleased. There is no power (to keep away
from sin) and no might (to do righteous deeds) save with Your pleasure." See also the
ways of the Holy Prophet Muhammad صلى الله عليه وسلم (Dr Abdul Hai Aarifi) p52 (Darul Ishaat,
Karachi ) and life of Muhammad صلى الله عليه وسلم Dr Haiykal, p136-137, Darul Ishaat Karachi.
رضى الله عنهمم (POVERTY OF THE PROPHET & HIS SAHABAH (PROPHET'S COMPANIONS
(٥٢٥٤) وَعَنْ آنِيْ طَلْحَةً قَالَ شَكَوْنَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْجُوْءَ فَرَفَعْنَا عَنْ بُكُوْنِنَا عَنْ
حَجٍَّ حَجَرٍ فَرَفَعَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ بَطَنِهِ عَنْ حَجَرَيْنٍ- رَوَاءُ التِّزْ مِذِىُّ وَقَالَ هُذَا
حَدِيُثْ غَرِيُبُ-
صلى said "We complained to Allah's Messenger رضى الله عنه Sayyiduna Abu Talhah .5254
juleà of hunger (that we had endured). We raised our clothes to show that each of
us carried a stone on his belly. But, he raised his clothes to show two stones tied on
his belly."1
COMMENTARY: When anyone is very hungry with nothing in his belly, it helps somewhat
to tie a stone on his belly. He can do some light work and move about a little bit. When
صلى اللهعليه وسلم that cannot help because of acute hunger, two stones may be tied as the Prophet
had done. Besides, he was exceptionally hard working.
(٥٢٥٥) وَعَنْ أَبٍ هُرَيْرَةَ أَنَّهُ أَصَابَهُمْ جُوْءٌ فَأَعْظَاهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَمُرَأَ تَمْرَأٌ
(رواه الترمذى)
5255. Sayyiduna Abu Hurayrah as an >, narrated that they were afflicted with
hunger (meaning, the poor sahabah رضى الله عنه) .So, Allah's Messenger صلى الله عليه وسلم gave
them one date apiece.2
WHO IS PATIENT & GRATEFUL
(٥٢٥٦) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّهِ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ خَصْلَتَانٍ مَنْ
كَانَتًا فِيْهِ كَتَّبَهُ اللَّهُ شَاكِرًا صَابِرًا مَنْ نَظَرَ فِي دِينِهُ إِلى مَنْ هُوَّفَوْقَّه فَاقْتَذی بِهِ وَنَظَرَ فِ دُنْيَاهُ إِلی مَنْ هُوَ دُونَه
1 Tirmidhi # 2371
2 Tirmidhi # 2474

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فَحَمِدَ اللهُ عَلى مَا قَضَّلَهُ اللّهُ عَلَيْهِ كَتَّبَهُ اللَّهُ شَاكِرًا صَابِرًا وَمَنْ تَظَرَ فِي دِيْنِهِ إِلى مَنْ هُوَ دُوْنَهُ وَنَظَرَ فِيْ دُنْيَاهُ إِلى
مَنْ هُوَ فَوْقَّهُ فَأَسِفَ عَلى مَافَاتَهُ مِنْهُ لَمْ يَكْتُبُهُ اللّهُ شَاكِرًا وَلَا صَابِرًا - رَوَاهُ التِّرْمِذِىُّ وَذُكِرَ حَدِيْثُ آنٍ.
سَجِيْدٍ آَبْشِرُ وايَا مَعْشَرَ صَعَالِيْكِ الْمُهَاجِرِيْنَ بِالنُّورِ التَّامِ فِىِ بَابٍ بَعْدَ فَقَائِلِ الْقُرْانٍ-
5256. Sayyiduna Amr ibn Shu'ab alu-, reported from his father that his grandfather
(Abdullah ibn Amrرضى الله عنه) narrated that Allah's Messenger صلى الله عليه وسلم said, "If
anyone possesses two characteristics then Allah records him among the grateful and
the patient. He who looks at his superior in religion and emulates him, and looks at
his inferior in worldly affairs and thanks and praises Allah for giving him
excellence over him, then Allah records him as grateful and patient. And, he who
looks at his inferior in religion and looks at his superior in worldly affairs and rues
over what he (himself) undergoes, Allah does not record him as grateful and
patient."1
COMMENTARY: The second person not only did not possess either of the two
characteristics, he also was rueful!
He whom Allah records as patient and grateful, He also makes him a perfect believer. This
is confirmed by the verse:
إِّ فِى ذَلِكَ لَآيَاتٍ لِكُلِّ صَبَّارٍ شَگُوْر
{Surely in that are signs for every steadfast, grateful one.} (14: 5)
Moreover, according to a hadith (tradition), faith has two portions: patience and gratitude.
To abstain from evil is to be patient and to obey with one's limbs is to be grateful. Anyone
who has both these portions is a perfect believer.
And the hadith (tradition) of Abu Sa'eed, usd+, "Rejoice ... poor muhajirs (emigrants)" has
been mentioned previously, # 2198.
SECTION III
الفَصلُ الثَّالِثُ
BEING PATIENT WHEN STRIKEN BY POVERTY
(٥٢٥٧) عَنْ أَبٍِ عَبْدِ الرَّحْمنِ الْجُبُلِيُّ قَالَ سَمِعْتُ عَبْدَاللَّهِ بْنَ عَمْرٍ و وَسَأَلَهُ رَجُلْ قَالَ آَلَّمْنَا مِنْ فُقَرَآءِ
لُهَاجِرِينَ فَقَالَ لَهُ عَبْدُ اللّهِ اَلَّكَ امْرَأَنْ تَاوِىٌ إِلَيْهَا قَالَ نَعَمُ قَالَ أَلَّتَ مَسْكِّنْ تَسْكُنُهُ قَالَ نَعَمْ قَالَ فَانْتَ
مِنَ الْأَ غْنِيَاءِ قَالَ فَإِنَّ لِيْ خَادِمًا قَالَ فَانْتَ مِنَ الْمُلُوْكِ قَالَ عَبْدُ الرَّحْمنِ وَجَآءَ ثَلقَهُ نَفْرٍ إِلى عَبْدِاللّوِبنِ
عَمْرٍو ◌َأَنَا عِنْدَهُ فَقَالُوا يَا أَبَا مُحَتَّدٍ إِنَّا وَاللّهِ مَا نَقْدِرُ عَلَى شَىءٍ لَا نَفَقَّةٍ وَلَا دَائَةٍ وَلَّا مَتَاءٍ فَقَالَ لَّهُمُ مَا
شِئْتُمْ إِنْ شِئْتُؤْ رَجَمْتُهُ إِلَيْنَا فَأَعَْيْنَكُمُ مَا يَشَّرَ اللَّهُ لَكُمْ وَإِنْ شِئْتُمُ ذَكَّرُنَا أَهْرَ كُمْ لِلسُّلْطَانِ
وَإِكْ شِئْتُمُ صَبَرْ تُمْ فَإِنِ سَمِعْتُ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِثَّ فَقَرَآءَ الْمُهَاجِرِيْنَ
يَسْبِقُوْنَ الْأَغْنِيَاءَ يَوْمَ الْقِيْمَةِ إلَى الْجَنَّةِ بِأَرْبَعِيْنَّ خَرِيْفً قَالُوا فَإِنَّا نَصْبِرُ لَّا تَسْأَلُّ شَيْئًا- (رواه مسلم)
1 Tirmidhi # 2512(2520), Ibn Majah # 4142, Muslim # 2963.

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5257. Sayyiduna Abu Abdur Rahman al-Hably aluz, (whose name was Abdullah
ibn Zayd Misria , and he was trustworthy tabi'i) narrated that he heard
Sayyiduna Abdullah ibn Amr ibn Ass As an », being asked by a man, "Do we not
belong to the poor muhajirs (emigrants) (who would enter paradise ahead of the
rich)." So, Abdullah us +, asked the man, "Have you a wife from whom you get
peace?" He said, "Yes." Then, he asked, "Do you own a house in which you live?"
He said, "Yes!" So, he said, "Then you are one of the rich." The man then
volunteered. "I have a servant." He said, "In that case, you are one of the kings."
(You cannot be called a poor man.)
Sayyiduna (Abu) Abdur Rahman al >, narrated further that three men came to
Sayyiduna Abdullah ibn Amr us à , in his presence, and said, "O Abu
Muhammad, by Allah, we are unable to procure anything, not maintenance, not a
beast and not any necessity. (to perform Hajj (pilgrimage), participate in jihad
(crusade) or buy anything by selling whatever)." He asked, "What do you like? If
you wish, you may come back to us later, so we might give you what Allah makes
easy for us to give you. If you wish, I shall mention your problem to the suttan
(amir Mu'awiyah). Or, if you wish, you may exercise patience, for, I had heard
Allah's Messenger صلى الله عليه وسلم say, 'Surely, the poor muhajirs (emigrants) will
overtake the rich to paradise on the day of resurrection by forty years.' They said
'Surely, we shall show patience and not ask for anything (from you and, in future,
from others)."
THE EXCELLENCE OF THE POOR AMONG THE MUHAJIRS (EMIGRANTS)
(٥٢٥٨) وَعَنْ عَبْدِ اللّهِ بْنِ عَمْرٍ وَقَالَ بَيْنَا أَنَّا قَاعِدْ فِي الْمَسْجِدِ وَخَلَقَةٌ مِنْ فُقَرَآءِ الْمُهَاجِرِيْنَ قُهُوْدٌّ إِذْ دَخَلَ
الشَّيُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَعَدَ إِلَيْهِمْ فَقُمْتُ إِلَيْهِمْ فَقَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لِيُبَشِّرُ فُقَرَآءَ
الْمُهَاجِرِيْنَ بِمَا يَسُرُّ وُجُوْهَهُمْ فَإِنَّهُ يَدْ خُلُوْنَ الْجَنََّّ قَبْلَ الْآَغْنِيَاءِ بِأَرْبَعِيْنَّ عَامَّا قَالَ فَلَقَدْ رَأَيْتُ
آلْوَاقَهُمْ أَسْفَرَتْ قَالَ عَبْدُ اللَّهِ بْنِ عَمْرٍ و حَتى تَمَنَّيْتُ أَنْ أَكُوْنَ مَعَهُمُ أَوْ مِنْهُمُ - (رواه الدارمى)
5258. Sayyiduna Abdullah ibn Amr as al +, narrated, "While I was seated in the
mosque (Masjid Nabawi) as also a group of the poor muhajirs (emigrants) were
seated there in a circle, the Prophet صلى الله عليه وسلم came in and sat down facing them.
So I too got up (and sat down) towards them (emulating the Prophet صلى اللهعليه وسلم and
to be able to hear his words to them).
The Prophet صلى الله عليه وسلم said, "Glad tidings must be conveyed to the poor emigrants
as will make their faces joyful. They will enter paradise forty years before the rich
do."
Abdullah ibn Amr us a +, added, "Indeed, I saw their colour shine till I longed to
be among them, or one of them."1
COMMENTARY: The word (A):,) their faces could also mean their selves or 'delights
their hearts.'
Abdullah can+, longed to be with them or among them in the hereafter.
1 Darimi # 2844

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DIVINE TREASURE
(٥٢٥٩) وَعَنْ أَبٍ ذَرٍ قَالَ أَمَرَنِيْ خَلِيْلِيٌ بِسَبْعٍ أَمَرَ فِيْ بِحُتٍ الْمَسَاكِيْنَ وَالدُّنُوِّ مِنْهُمْ وَأَمَرَنِى أَنْ أَنْظُرَ إِلى مَنْ
هُوَ دُوْنِ وَلَّا أَنْظُرَ إِلى مَنْ هُوَ فَوْقٍ وَأَمَرَنِيْ آْ أَصِلَ الرَّحِمْ وَإِنْ أَدْبَرَتْ وَأَمَرَنِ آَنْ لَّا أَسْئَلَ آَحَدًّا
شَيِّئَّا وَأَمَرَنِ أَنْ أَقُوْلَ بِالْحُقِّ وَإِنْ كَاَ هُرَّاوَ أَمَرَنِي أَرْ لَا آَخَافَ فِ اللّهِ لَوْمَةَ لَائٍِ وَأَمَرَنِ آَبُ
أُكْثِرَ مِنْ قَوْلِ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللّهِ فَإِنَّهُنَّ مِنْ كَثْرٍ تَحْتَ الْعَرْشِ- (رواه احمد)
(صلى الله عليه وسلم narrated, "My friend (the Prophet رضى الله عنه Sayyiduna Abu Dharr .5259
commanded me to observe seven things:
(1)He commanded me to love the poor and keep close to them.
(2)He commanded me to look at one who is inferior to me (by worldly standards),
and not to look at one who is superior to me (in possessing wealth and power).
(3)He commanded me to join bonds of kinship even if the kins severe (such bonds).
(4)He commanded me not to ask anyone for any thing.
(5)He commanded me to speak the truth (under all circumstances) even if it is bitter
(for the listeners).
(6)He commanded me not to fear anyone's reproach in matters for Allah's sake (like
enjoining piety and forbidding evil).
(7)He commanded me to chant very often:
لَا حَوْلَ وَلَا فُؤَّةَ إِلَّ بِاللهِ
(There is no might and power save in Allah).
These (seven things) are part of the treasure under the throne (of Allah and from
which blessings descend)."1
COMMENTARY: While this translation is as Shaykh Abdui Haq als, says, Mulla Ali Qari
Åtta>, says that only the last injunction concerns the treasures under the throne, meaning
(Arabic). He said that these words are part of the treasure under the Divine tirone and no
one can get to them unless Allah lets him have power and might (at viasy, Jyy;). Or, these
words are part of the treasures of paradise which is itself under the Divine throne.
Mulla Ali Qari an tos, cites (to prove his contention) the tradition in the books of hadith
(tradition) and other authentic books which says that (Arabic) is one of the treasures of
paradise.
As for the reason why they are called a treasure of paradise, the ulama (Scholars) offer
different explanations.
(i) A treasure is concealed from the sight of the people. These words, too, are safe
from people's eyes as far as their intrinsic truth, significance and purity are
concerned.
(ii) They are part of the stocks of paradise.
(iii) He who repeats them often will have abundant reward of high degree preserved
for him in paradise.
So, they are a treasure of paradise.
Ibn Mas'ud رضى الله عنه said that the Prophet صلى الله عليه وسلم taught him the meaning of these
1 Musnad Ahmad # 5-159

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words. "To preserve oneself from disobeying Allah and committing sin is dependent only
on Allah's help. And, to be able to obey and worship Allah is possible only on the power
and ability granted by Allah."
The Sufis commend their disciples to keep repeating these words (Juvasy, Jyy,). They say
that nothing else enables one to do good deeds as these words do.
صلى الله عليه وسلم THREE THINGS DEAR TO ALLAH'S MESSENGER
(٥٢٦٠) وَعَنْ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُحْجِبُهُ مِنَ الدُّنْيَا ثَلِقَةُ الطَّعَامُ وَالنِّسَآءُ
وَالطِّيُبُ فَأَصَابَ اثْنَتَيْنٍ وَلَمْ يُصِبُ وَاحِدًا أَصَابَ النِّسَاءِ وَالتَّيِبَ وَلَمْ يُصِبِ الطَّعَامَ - (رواه احمد)
5260. Sayyidah Ayshah رضى الله عنهاا narrated that of the worldly things, three things
were very dear to Allah's Messenger صلى الله عليه وسلم: food, women and perfume. He did
get two (of them) but did not get one (of them). He did get women and perfume but
did not get food.1
COMMENTARY: The saying that he did not get food implies that he got only little food.
His need was not met fully. It was as good as not getting food. Ahadith (tradition) have
been narrated about it, previously.
(٥٢٦١) وَعَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حُتِّبَ إِلَى الطِّيْبُ وَالنِّسَاءُ وَجُمِلَتُ قُرَّةُ عَيْنِى فِى
القَّلوةِ - رَوَاهُ أَحْمَدُ وَالنِّسَائِىُّ وَزَادَ ابْنُ الْجُوْزِئُ بَعْدَ قَوْلِهِ حُبِّبَ إِلَىَّ مِنَ الدُّنْيَا-
5261. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Perfume and women are made dear to me and coolness of my eyes (meaning, peace
of heart) is placed in salah (prayer)."
Ibn Jawzi alt, has added, 'in the world' after 'are made dear to me."2
COMMENTARY: The Prophet صلى الله عليه وسلم said that he got Comfort in salah (prayer) such as
.
he did not get in any other form of worship.
The words (cij) could mean 'coolness of my eyes' or 'peace and comfort of my mind'.
The words of Ibn Jawzi al , are not part of the hadith (tradition) as transmitted by
Ahmad, Nasa'i, Tabarani, Khatib and Ibn Adi. Haakim has also transmitted it in
Mustadrak.
Some ulama (Scholars) say that 'salah (prayer)' in this hadith (tradition) does not stand for
'. صلى الله عليه وسلم prayer' but for invocation of blessings on the Prophet'
NOT FITTING FOR ALLAH'S SLAVES TO LIVE LAVISHLY
(٥٢٦٢) وَعَنُ مَعَاذِ ابْنِ جَبَلٍ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّمَّا بَعَثَ بِهِ إِلَى الْيَمَنِ قَالَ إِيَّاكَ
وَالنَّتَهُمَ فَإِّ عِبَادَ اللَّهِ لَيُْوْا بِالْمُتَتَقِمِيْنَ - (رواه احمد)
صلى الله narrated tht when Allah's Messenger رضى الله عنه Sayyiduna Mu'adh ibn Jabal .5262
jule sent him to Yemen (as a judge), he advised him, "Do not live a life of comfort
1 Musnad Ahmad # 6-72
2 Musnad Ahmad # 3-128, Nasai # 3939

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and luxury because Allah's (exclusive) slaves do not live lavishly."1
COMMENTARY: The Arabic word (~) implies living a life of extreme luxury in all its
departments. This is the peculiarity of the disbelievers and ignorant people. True believers
have nothing to do with it. Allah says:
ذَرُهُمْ يَأْكُلُوا وَيَتَمَتَّهُوْا وَيُلْهِهِمُ الْآَمَلَ فَسَوْفَ يَعْلَمُوْنَ۔
{Leave them to eat and to enjoy comfort and let hope beguile them. They will soon
come to know.} (15 : 3)
وَالَّذِيْنَ كَفَرُ وايَتَمَشَّهُوْنَ وَيَأْكُوْنَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَغْوَّى أَّهُ إِنَّهُمُ كَانُوا قَبْلَ ذَلِكَ مُتُرْفِيْنَّ
{And those whose who disbelieve enjoy comforts and eat as cattle eat and the Fire
shall be their abode.} (47: 12)
إِنَّهُمْ كَانُوا قَبْلَ ذُلِكَ مُتُرَفِيْنَ
{Surely, they were affluent before that.} (56: 45)
VIRTUE OF CONTENTMENT
(٥٢٦٣)، وَعَنْ عَلِيٍّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ رَضِىَ مِنَ اللَّهِ بِالْيَسِيْرِ مِنَ الرِّزْقِ رَضِىَ اللّهُ
عَنْهُ بِالْقَلِيْلِ مِنَ الْعَمَلِ-
5263. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who is pleased with Allah over a little provision (being content with it), (should
know that) Allah is pleased with him for his few deeds (in obedience and worship
of a supererogatory nature)."2
ALLAH'S ASSURANCE TO ONE WHO COMPLAINS NOT TO PEOPLE OF
DIFFICULTIES
(٥٢٦٤) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ جَاءَ أَوِ احْتَاءَ فَكَّمَتَهُ النَّاسَ كَانَ
جَقًّا عَلَى اللهِ عَزَّ وَجَلَّ آَ يَّرْزُقَّهُ رِزْقَ سَنَّةٍ مِنْ حَلَالٍ - رَوَاهُمَا الْبَيْهَقِىُّ فِيْ شُعَبِ الْإِمَانٍ-
5264. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who is hungry or in need (of something) and conceals his hunger and need
from the people, has a firm assurance of Allah, Mighty and Glorious, of a year's
provision, in a lawful manner."3
COMMENTARY: Hunger that is mentioned in this hadith (tradition) is such as can be
tolerated, and is not disallowed to conceal from people. It is not permitted to conceal such
hunger as is unbearable and likely to cause death. The ulama (Scholars) say that if a person
dies without disclosing his alarming hunger and without eating that which will save his
life, even carrion or any other thing that is normally unlawful but which Shari'ah (divine
law) permits one to consume in such no-alternative situations, then he commits sin.
1 Musnad Ahmad # 5-243
2 Bayhaqi in Shu'ab ul-eeman # 4585
3 Bayhaqi in Shu'ab ul-eeman # 10054

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THE MUSLIM WHO IS DEAR TO ALLAH
(٥٢٦٥) وعَنُ عِمْرَانَ ابْنِ حُصَيْنٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهُ يُحِبُّ عَبْدَهُ الْمُؤْمِنَ
الْفَقِيْرَ الْمُتَعَفِّفَ آبَا الْعِيَّالِ - (رواه ابن ماجة)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Imran ibn Husayn .5265
duy said, "Surely Allah loves His believing slave who is poor and chaste (keeping
away from the unlawful) and has dependents (to support)."1
COMMENTARY: This man does not beg and he abstains from the unlawful. He is a perfect
Muslim.
UMAR'S RIGHTEOUSNESS
(٥٢٦٦) وَعَنْ زَيْدِ ابْنِ أَسْلَمَ قَالَ اسْتَمْقَى يَوْمًا مُمَّرُ فَجِيءَ بِمَآءٍ قَدٌ شِئْبَ بِعَسَلٍ فَقَالَ إِنَّهُ لَطِيُبْ لَكِنِ اسْمَةُ
اللَّهُ عَزَّوَجَلَّ نَفِى عَلَى قَوْمٍ شَهَوَ اقِهِمْ فَقَالَ أَذْهَبْتُمْ طَيِّئْتِكُمْ فِي حَيَاتِكُمُ الذُّنْيَا وَاسْتَمْتَمْتُمُ بِهَا فَآَخَافُ
اَلْ تَگُوْنَا حَسَنَاتُنَا ◌ُچِّلَتْ لَنَا فَلَمُ یَشْرَبُهُ۔(رواهرزین)
5266. Sayyiduna Zayd ibn Aslam رضى الله عنه narrated that one day Umar رضى الله عنه asked
for drinking water. He was presented water that was mixed with honey. He said,
"It is certainly pure water (lawful and pleasant), but I have heard Allah Mighty and
Glorious, say reproaching a people for pursuing desires:
أَذْهَبْتُمُ طَيِّبَاتِكُمُ وَفِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَهْتُهُ پِهَا
(You dissipated your good things in your life of the world and you enjoyed their
comfort ... } (46: 20)
(Now you do not have anything for you in the hereafter.)
So, I fear that reward for our piety might be given to us in advance (in the world
and we might get nothing in the next world)." Therefore, he did not drink it.2
COMMENTARY: Sayyiduna Umar usano, was apprehensive that if he drank the water in
which honey was mixed then he would be submitting to his desires and benefiting from
worldly blessings, so this might be counted as his reward for good deeds. Then, he might
get nothing in the next world.
He quoted a portion of the verse (46: 20). There is another verse of like meaning:
مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَه فِيْهَا مَانَشَاء (الآية)
{He who desires this hasty world, We hasten to him therein whatsoever We will ... }
(17: 18)
Though both these verses concern the disbelievers, yet everyone may need them.
POVERTY DURING EARLY ISLAM
(٥٢٦٧) عَنِ ابْنِ عُمَّرَ قَالَ مَاشَبِعْنَا مِنْ تَمَرٍ حَتّى فَتَحْنَا خَيُبَرَ-(رواه البخارى)
5267. Sayyiduna Ibn Umar رضى الله عنه said, "We (the sahabah رضى الله عنهم) never had enough
1 Ibn Majah # 4121
2 Razin