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extent of the injustice. Or, Allah may please the wronged one by His favour and
compassion through blessings so that he may forgive the unjust.
A LEGEND: Some time after a shaykh died another saw him in his dream and asked him
how he fared. He said that Allah was kind to him and forgave him but he had to go
through reckoning anyway. He said, 'I was also called to account for having taken out a
grain of wheat from a bag belonging to a shopkeeper at the time of breaking my fast
though I had put it back on realizing that I had taken it out without permission. But, since I
had split it before returning it to its place, some of my pieties were deducted from my
record.'
Baydawi atus, has said that pieties of a person atone for his sins, both minor and such of
the grave as are concealed. This is in the light of Allah's saying:
لُگّفِرَبَّ عَنْكُمُ سپٍاتِكُمُ
{Verily, I shall wipe out from you your evils.) (5: 12)
This is of a universal application just as the hadith (tradition) is of a general nature.
However, such of the grave sins as are disclosed 'to the ruler, the hadd or prescribed
punishment will not be waived on them, neither will they be pardoned on making a
repentance.
HELL IS KEPT AWAY FROM THE MILD
(٥٠٨٤) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْئُوْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَلَا أُخْبِرُ كُمْ بِمَنْ يَحْرُمُ عَلَى النَّارِ
وَبِمَنْ تَحْرِمُ النَّارُ عَلَيْهِ عَلَى كُلِّ هَيِّنٍ لَيِّنٍ قَرِيٍْ سَهْلٍ - رَوَاهُ أَحْمَدُ وَالتِّرْ مِذِىُّ وَقَالَ هُذَا حَدِيُتْ حَسَنْ غَرِيُبْ۔
صلى الله narrated that Allah's Messenger رضى اللهعنه Sayyiduna Abdullah ibn Mas'ud .5084
jule asked, "shall I not tell you who the person is who is forbidden to the fire and
from whom hell is kept away? (It is) everyone who is mild and kind, close to the
people and easily befriended."1
THE PIOUS BELIEVER
(٥٠٨٥) وَعَنْ آَبٍ مُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُؤْمِنُ غِزْ كَرِيُهْ وَالْفَاجِرُ خَبٌّ لَئِنْهُ- (رواه
الترمذى وابوداؤد)
5085. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"The believer is naïve and compassionate while the sinner is deceitful and mean."2
COMMENTARY: The Arabic word (+) means 'one who is deceived. Sirah and others say
that it stands for the inexperienced.' 'negligent.'
The hadith (tradition) means that a pious person is by nature obedient and so he is mild
and gentle. He is simple. Therefore, he is easily deceived. Neither does he recognize deceit
nor can he detect the deceiver because he is ignorant of such things, but the main reason for
it is that he is mild and compromising, king and forgiving, and good-natured.
Some scholars have translated the hadith (tradition) to mean: Since a pious man is affable
and simple, so he always has a good opinion of other people and believes everyone easily.
1 Tirmidhi # 2488, Musnad Ahmad 1-415.
2 Abu Nu'aym 5-180, Tirmidhi in a mursal form.
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Besides, he is more concerned with matters of the hereafter and correction of his self. He
does not give any importance to worldly affairs, so he is very careful about issues of the
next world. In spite of this description of a believer, the Prophet صلى الله عليه وسلم also advised
him by his words:
لَا يَلْدَهُ الْمُؤْمِنُ مِنْ جُحْرٍ وَاحِدٍ مَرَّتَيْنِ
(A believer is not stung from the same hole twice) see hadith (tradition) # 5053,
In these words the Prophet , le ao advised the believer to be vigil in both worldly
affairs and concerns of the hereafter, but, some scholars restrict it to only the issues of the
next world.
In contrast, the sinner (or the hypocrite, etc.) is cunning and deceitful. He spreads mischief
and disorder and concealing anyone's faults is alien to him. He is not deceived easily
unless a more deceitful person confronts him. If at all he is deceived, he cannot bear it but
is quick to avenge himself.
(٥٠٨٦) وَعَنْ مَكْحُوْلٍ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمُؤْمِنُونَ هَيِّئُونَ لَيِثُوْنَ كَالْجُمَلِ
الْأَنِفِ ◌ِْ قِيْدَ انْقَادَوَ إِنْ أُنِبْخَ عَلَى صَخْرَةٍ اسْتَنَاخَ رَوَاهُ النِّزْمِذِىُّ مُرْسَلًا-
5086. Sayyiduna Makhul رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The believers are submissive and mild like a domesticated camel with a bridle I its
nose which when led anywhere surrenders itself and when made to sit on stones, it
sits on them."1
COMMENTARY: A believer obeys the Shari'ah (divine law) without hesitation and any
questions. He willingly endures any difficulty in the process.
The hadith (tradition) also mentions the characteristic of the Muslims when they obey each
other and are humble and kind mutually. They shun arrogance. In fact, this trait to is part
of obedience to Allah.
MIXING WITH PEOPLE IS BETTER THAN SOLITUDE
(٥٠٨٧) وَعَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ الَّذِى يُخَالِطُ النَّاسَ وَيَصْبِرُ عَلَى أَذَاهُمُ
أَفْضَلُ مِنَ الَّذِى لَا يُخَالِظُهُمْ وَلَّا يَصْبِرُ عَلى آذَاهُمُ - (رواه الترمذى وابن ماجة)
5087. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
Muslim who mingles with people and endures the harm they cause is better than
the one who does not mingle with them and so does not endure their hamr."2
COMMENTARY: Most of the tabi'un abided by this hadith (tradition). This conduct is
more conducive to preaching, enjoining piety and forbidden evil spreading good, mutual
co-operation and helping religion. While in some cases it is imperative to mix with people,
when it is not unavoidable, it is better to keep away from them. However, a regular link
should be maintained with the righteous. One should not keep away from them.
It would be beneficial to observe solitude from the common people when necessary
knowledge had been acquired and such degree of asceticism is attained as makes one
1 Tirmidhi # 2507, Ibn Majah # 4032, Musnad Ahmad 2. 43.
2 Tirmidhi # 2507, Ibn Majah # 4032, Musnad Ahmad 2. 43.

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independent of other people and of desires.
Some mystics maintain that without learning, solitude is disgrace and deprivation, and
without asceticism and contentment, it is ruin.
Thus, the perfect Sufis like the Naqsh bandiyah and Shadhliyah observed such a course
whereby they kept apart from the people and also mingled and had links with them.
EXCELLENCE OF SUPPRESSING ANGER
(٨٠٨٨) وَعَنْ سَهْلٍ بْنِ مُعَاذٍ عَنْ آَبِهِ آَكَّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَظَمَ غَيْفًا وَ هُوَ يَقْدِرُ عَلَّى
أَكْ تُنْفِذَة دَعَاهُ اللهُ عَلَى رُؤسِ الْخُلَائِقِ يَوْمَ الْقِيَامَةِ حَتّى يُخَّرَه فِي أَيِّ الُوْرِ شَآءَ - رَوَاهُ التِّرْ مِذِىُّ وَأَبُوُدَاؤد
وَقَالَ التِّزْ مِذِىُّ هَذَا حَدِيثٌ غَرِيبٌ-
5088. Sayyiduna Sahl ibn Mu'adh al, reported from his father that the prophet
jules said, "He who suppresses (his) anger when he is able to give vent to it, will
be called by Allah on the day of resurrection over the heads of the creatures and
will be allowed to select any of the maidens he wishes."1
(٥٠٨٩) وَفِيْ رِوَايَةٍ لَِّبٍ دَاؤدَ عَنُّ سُوَيْدٍ بُنِ وَهُبٍ عَنْ رَجُلٍ مِنْ ابْنَآءِ أَصْحَابِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ
عَنْ آَيْهِ قَالَ مَلَأْ اللَّهُ قَلْبَةُ أَهْنًّا وَ إِيْمَانًا وَذُكِرَ حَدِيْثُ سُوَيْدٍ مَنْ تَرَكَ لُّبْسَ ثَوْبٍ جَمَالٍ فِي كِتَّابِ اللَِّاسِ-
5089. Sayyiduna Suwayd ibn Wahb &tus, reported from a son of a companion of the
prophet صلى الله عليه وسلم that his father narrated (that the Prophet صلى الله عليه وسلم said,) "Allah
will fill his heart with peace and faith."2
COMMENTARY: Allah will honour that man in the presence of all the creatures and take
pride in him.
Anger is the commotion of the nafs ammarah (the soul that incites). He who suppresses his
anger truly defeats his inciting soul. Hence, Allah has also praised those who restrain their
anger in these words.
وَالْكَاظِمِيْنَّ الْغَيْطَ وَالْعَافِيْنَ عَنِ النَّاسِ
{And (they) restrain anger and are forgiving towards mankind.} (3;134)
He who keeps his self away from its desire has his destination in paradise and gets as
reward the wide eyed maidens. More than that, the reward of one who forgives people too
may be imagined! Imran Thawri atu, said that being kind is actually toward one who is
bad to you, for, if you are kind to one who is nice to you, then it is not a favour but a return,
a reciprocation.
(The second version in Abu Dawud does not mention: "Allah will call him." But it also
has: "He who abandons beautiful clothes when he affords ... and he who marries for the
sake of Allah ... ")
And the hadith (tradition) of Suwayd we dn >, is narrated in the book on clothing # 4348.
1 Tirmidhi # 2021, Abu Dawud # 4777, Musnad Ahmad Ibn Majah.
2 Abu Dawud # 4728.

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SECTION III
الفَصلُ الثَّالِثُ
MERIT OF MODESTY
(٥٠٩١.٥٠٩٠-٥٠٩٢) عَنْ زَيْدِ بُنِ طَلْحَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِكَّ لِكُلِّ دِيْنٍ خُلْقًا
وَخُلُقُ الْإِسْلَامِ الْحَيَّآء - (رَوَاهُ مَالِكْ مُرْسَلًا وَرَوَاهُ بْنُّ مَاجَةَ وَالْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ عَنْ آَنَسٍ وَابْنِ عَبَّاسِ)۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Talhah .5090
said, "Every religion has an innate nature and the character of Islam is modesty."1
5091. Sayyiduna Anas رضى الله عنه narrated it too.2
5092. Sayyiduna ibn Abbas رضى الله :ه also narrated it.3
COMMENTARY: This hadith (tradition) speaks of modesty that is allowed in doing certain
things. But, there is no merit in it when it is not allowed, like in preaching, propagating
religion, bearing testimony and such other things.
Adherents of Islam are particularly required to observe modesty. It is the highest in degree
of all natural characteristics and it perfect man's character. The Prophet صلى الله عليه وسلم has
said,
بُعِثُثُ لِأُتَبِّمَ مَكَّارِمُ الْإِخْلَاقِ
"I have been sent to perfect good manners."
Not only modesty, but he perfected all manners and characteristics of the Muslim ummah.
Hence, Allah described them as:
كُنْتُؤْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ الاية
{You are the best community raised up for mankind.} (3: 110)
The versions of Ibn Majah antes, and Bayhaqi als, are also marfu.'
FAITH & MODESTY ARE COMPLEMENTARY
(٥٠٩٣ .٥٠٩٤) وَعَنِ ابْنِ حُمَرَاكَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ الْحِيَاءِ وَالْإِيْمَاتَ قُرَنَاءُ جَمِيْهَا فَإِذَا رُفِعَ
أَحَدُهُ مَا رُفِعَ الْأُخَرُ -وَفِيْ رِوَايَةِ ابْنِ عَبَّاسٍ فَإِذَا سُلِبَ أَحَدُهُ مَا تَبِعَهُ الْآخَرُ - رَوَاهُ الْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيمَانِ-
5093. Sayyiduna bn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم said, "Surely
modesty and faith are inseparable. So, when one is taken away, the other is also
removed."4
(He who is deprived of faith is also deprived of modesty and he who lacks modesty
stands deprived of faith)
5094. Sayyiduna Ibn Abbas « a», also narrated it with the words: "When one of
them is withdrawn, the other follows it out."5
COMMENTARY: The word (sus) is the plural of (+). This upholds the view of those who
1 Muwatta Maalik # 47. 2-9.
2 Ibn Majah # 4181, Bayhaqi in Shu'ab ul eeman.
3 Ibn Majah # 4182, Bayhaqi in Shu'ab ul eeman.
4 Bayhaqi in Shu'ab ul eeman # 7227.
5 ibid # 7726.

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say that the plural may be used the dual. However, in some manuscripts, the dual, past,
passive is used.
BE GOOD TO OTHERS
(٥٠٩٥) وَعَنْ مُعَاذٍ قَالَ كَانَ اخِرُ مَاوَشَّانِ بِهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِبْنَ وَضَعُتُ رِجُلى فى
الْغِرُزِ آَنْ قَالَ يَا مُعَاذُ أَحِسْن خُلْقَكَ لِلنَّاسِ-(رواه مالك)
5095. Sayyiduna Mu'adh a +, said, "The final instruction that Allah's Messenger
gave me when I had put my foot in the stirrup (on mounting my horse صلى الله عليه وسلم
while departing to Yeman) was, 'O Mu'adh, be well mannered to the people (to
teach and train them).""1
COMMENTARY: The Prophet صلى الله عليه وسلم had sent Sayyiduna Mu'adh رضى الله عنه to yemen as
a governor and judge. He himself walked along while Mu'adh As an >, was riding. He
accompanied him on foot for a long distance during which he also said, "O Mu'adh,
perhaps you might not see me again." Indeed, he was not able to meet him again. While he
was in Yemen, the prophet صلى الله عليه وسلم departed from this world. So, this was the Prophet's
.رضى الله عنه last instruction for Sayyiduna Mu'adh صلى الله عليه وسلم
Suyuti c a+, said that the command to be well-mannered to the people applied to those
who deserved to be treated kindly, not the infidels and the indecent, and the oppressors.
To be hard on them is part of good character, because that would mould them and the
well-being of the others depended on that.
(٥٠٩٦-٥٠٩٧) وَعَنْ مَّالِكٍ بَلَغَهُ آَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ بُوِفْتُ لِأُتَّيِّمَ حُسْنَ الْآَخُلَاقِ.
رَوَّاهُ فِي الْمُؤََّا وَرَوَاهُ أَحْمَدُ عَنْ آٍ هُرَيْرَةً۔
صلى الله عليه وسلم said that he had heard Allah's Messenger رحمه الله Sayyiduna Maalik .5096
say, "I am sent to perfect good character.2
5097. Sayyiduna Abu Hurayrah «så +, also narrated this hadith (tradition).3
GRATITUDE FOR GOOD LOOKS
(٥٠٩٨) وَعَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آَيْهِ قَالَ كَانَ رَسُولُ اللهِ عَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا نَظَرَ فِي الْمِرْأَةِ قَالَ
الْحَمْدُ لِلّهِ الَّذِى حَتَّنَ خَلْقِيٍ وَخُلُقِى وَزَاتٌ مِنِّى مَاشَانَ مِنْ غَيْرِىٌّ - (دَوَاءُ الْبَيْهَقِيُّ فِى شُعَبِ الْإِيْمَانِ مُرْسَلًا)
5098. Sayyiduna Jafar ibn Muhammad al-, reported that his respected father (Imam
Baqir) رحمه الله narrated that when Allah's Messenger صلى الله عليه وسلم looked in a mirror, he
said, "Praise belongs to Allah who has bestowed on me the best form of creation and
character and adorned me with what He has made defective in others."4
COMMENTARY: The concluding words of the hadith (tradition) say that Allah has not
made me like some others who are deformed in some way. Mulla Ali Qari ales, said that
1 Muwatta Maalik # 47. 1-1.
2 Muwatta Maalik # 47. 1-2.
3 Musnad Ahmad 2-381.
4 Bayhaqi in Shu'ab ul eeman # 4459.

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this deformity includes physical or moral.
This hadith (tradition) is evidence that the Prophet's صلى الله عليه وسلم character and features
were best of all mankind. Teebi als, said that this hadith (tradition) also elaborates on the
hadith (tradition): (بعثت لا تتمم حسن الاخلاق) (I am sent to perfect character).
The Prophet's صلى الله عليه وسلم praise of Allah and gratitude to Him for his good looks and god
character is reminiscent of the praise of Allah and gratitude to Him by Sayyiduna Dawud
;عليه السلام and Sayyiduna Sulayman عليه السلام
وَلَقَدْ أَتَّيْنَا دَاؤدَ وَسُلَيْمَانَ وَقَالُ الْحَمْدُ لِلّهِ الَّذِى فَضَّلَنَا عَلَى كَثِيْرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ.
{WE gave (in the past) knowledge to Dawud and Sulayman and they both said,
"Praise belongs to Allah who has favoured us above many of His servants who
believe!} (27: 15)
We know from this hadith (tradition) that it is mustahab (desirable) to look in the mirror. It is
also mustahab (desirable) to praise and thank Allah for one's good looks and conduct. Both
these blessings are granted only by Allah'
While a mirror reflects one's apparent looks yet it does not show one's character. However,
the outward look of a man does throw light on his inward character. This may not hold
good for anyone else but it is true about Allah's Messenger صلى الله عليه وسلم definitely. Good
looks are an index of one's god character.
A question arises whether others may emulate the prophet صلى الله عليه وسلم and on looking in
the mirror praise Allah as he did, so was it exclusive for the Prophet صلى اللهعليه وسلم alone? May
others only make a supplication which is mentioned in the next hadith (tradition)?
The answer is that every believer may use these words of praise and gratitude as
mentioned in this hadith (tradition), when a person is born with good features and is a .
believer, he certainly is adorned by Allah and is His creature. However, some authorities
maintain that it is not proper for everyone to use these words because the Prophet land
, looks and character were exclusive and outstanding. So, it is better for the ummah to
make the supplication that it is taught in the next hadith (tradition) (# 5099).
PRAYER TO BE GIVEN GOOD CHARACTER
(٥٠٩٩) وَعَنُ عَائِشَةَ قَالَتْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللَّهُوَّ حَسَنُكَ خَلْقِيْ فَأَحْسِنُ
خُلُقئ(رواه احمد)
5099. Sayyidah Ayshah !رضى الله عنها narrated that Allah's Messenger صلى الله عليه وسلم used to
pray, "O Allah, you have made my features beautiful, so do make my character
beautiful too."1
COMMENTARY: Either he made this supplication regularly or, as Jazri amus, says in Hisn
Haseen, on seeing the mirror. He taught the ummah to make it. As Sayyidah Ayshah al>,
character was the Quran." So, his prayer to Allah to صلى الله عليه وسلم said, "The Prophet's عنها!
make his character good was actually to reveal the Quran and to complete its revelation.
1 Musnad Ahmad 6-68.

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THE BEST PEOPLE
(٥١٠٠) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَّا أُنَشْتُكُمْ بِخِيَارِكُمْ قَالُوا بَلَى يَا رَسُوْلَ
اللَّهِ قَالَ خِيَارُ كُمْ أَظُوَلُكُمْ أَعْمَارًا وَ أَحْسَنُكُمْ آَخْلَاقًا - (رواه احمد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5100
asked. "Shall I inform you who are the best among you?" They (the sahabah) can>>
said, "Certainly, 'O messenger of Allah! He said, "The best among you are They
who live longest and possess the best character.1
COMMENTARY: The good-mannered who live long will do more pious deeds.
(٥١٠١) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَكْمَلُ الْمُؤْمِنِيْنَ إِيْمَانًا أَحْسَنُهُمْ خُلُّقًّا- (رواه
ابوداؤد والدارمى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5101
said, "The believers with perfect faith are those of them whose character is best."2
THREE THINGS THAT ARE TRUE
(٥١٠٢) وَعَنْهُ ◌َّ رَجُلًا شَتَوَ أَبَابَكْرٍ وَالنَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَالِسْ يَتَعَجَّبُ وَيَتَبَشَمُ فَلَمَّا أَكْثَرَ رَأَّ
عَلَيْهِ بَعْضَ قَوْلِهِ فَغَضِبَ النَِّىُّ صلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَقَامَ فَلَحِقَّهُ أَبُوْبَكْرٍ وَقَّالَ يَارَسُولَ اللُّهِكَاتَ يَشْتِمُنِيْ
وَأَنْتَ جَالِسْ فَلَمَّا رَدَدْتُّ عَلَيْهِ بَعْضَ قَوْلِهِ غَضِبْتَ وَقُمْتَ قَالَ كَانَ مَعَكَ مَلَكْ يَّرُُّ عَلَيْهِ فَلَمَّا رَدَدْتَّ
عَلَيْهِ وَقَّعَ الشَّيْطَّابُ ثُقَّ قَالَ يَاءَبَابَكُرٍ ثَلْتْ كُلُّهُنَّ حَقِّ مَا مِنْ عَبْدٍ ظُلِمَ بِمَظْلِمَةٍ فَ يُخْفِئْ عَنْهَا لِلُّهِ عَزَّوَجَلَّ
إِلَّا أَعَّ اللّهُ بِهَا نَصْرَهُ وَمَا فَتَّ رَجُلْ بَابَ عَِيَّةٍ تُرِيدُ بِهَا صِلَةً إِلَّا زَادَ اللهُ بِهَا كَثْرَةٌ وَمَا فَتَحَ رَجُلْ بَابَ
مَسْتَلَةٍ يُرِيدُ بِهَا كَفْرَةً إِلَّا زَادَ اللَّهُ بِهَا قِلَّةً-(رواه احمد)
5102. Sayyiduna Abu Hurayrah «can », narrated that a man reviled (Sayyiduna) Abu
Bakr رضى الله عنه while the Prophet صلى الله عليه وسلم was sitting (along with some of his
sahabah) رضى الله عنه and wondering and smiling. When the man went too far (in
صلی اللهعليه وسلم retorted to some of what he said. The Prophet رضى الله عنه reviling), Abu Bakr
become angry, got up and departed. Abu Bakr رضى الله عنه followed him and catching up
with him said, "O Messenger of Allah, he was reviling me and you were sitting, but
when I gave some reply to him, you became angry and got up and departed." He
said, "An angel was three with you replying to the man. When you spoke to him,
the devil appeared in between."
Then, he said, "Abu Bakr, there are three things that are all true.
(i) No one who is wronged ignores that for the sake of Allah, Mighty and
Glorious, but Allah grants him great help for it.
1 Musnad Ahmad 2. 368.
2 Abu Dawud # 4682, Darimi.

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(ii) No one goes on bestowing with the intention of joining ties of relationship
but Allah grants him much more against it. And,
(iii) No one begs with intention to pile up abundance but Allah causes him to
become poorer because of it."1
COMMENTARY: The Prophet صلى الله عليه وسلم wondered and smiled. He wondered at the
man's rudeness and lack of shame and at the patience of Sayyiduna Abu Bakr we an(+). He
smiled becaue of the difference in the two of them. He also observed that each of them had
a different consequence in store for him. The man was liable to punishment while Abu
Bakr was eligible for reward.
Sayyiduna Abu Bakr wal», gave a reply when the man exceeded the limits. He was within
his rights to give the reply. But, that was okay for a common man while for one of his
station, he der arted from the high ideals. It is as Allah says:
جَزَاءُسَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجُرُهُ عَلَى اللهِ
{ ... the recompense of evil is evil the like of it, but whose forgives and emen is, his
reward is with Allah) (42: 40)
Sayyiduna Abu Bakr aan+, gave a reply to some excesses of the man and showed patience
at some others. But, the prophet صلى الله عليه وسلم had high station in mind for him, so he
departed from the gathering of express his displeasure at his handling of the situation and
also to obey Allah's command;
وَإِذَا سَمِعُوا اللَّهُوَا أَعْرَضُوْا عَنْهُ
{And when they hear idle talk they turn away from it) (28: 55)
The Prophet صلى الله عليه وسلم told Sayyiduna Abu Bakr رضى الله عنه that since he lost patience and
gave reply to the man, the devil got an opportunity to intervene. The angel withdrew
because he took up responsibility tackle the man.
Once the devil appears, he incite s to indecency and evil. The devil could have led him to
become a wrongdoer from the wronged one. The Prophet صلى الله عليه وسلم wished him to remain
innocent and oppressed rather than an oppressor.
BENEFIT OF MILDNESS TO COMPASSION
(٥١٠٣) وَعَنْ عَائِشَةً قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يُرِيِّدُ اللَّهُ بِأَهْلٍ بَيْتٍ رِفُقًّا إِلََّ نَفَعَهُمْ
وَلَّا تَخْرِ مُهُمْ إِيَّاهُ إِلَّا ضَرَّهُمْ ـ رَوَاهُ الْبَيْهَقِىُّ فِيْ شُعَبِ الإيمَانِ-
5103. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم said,
"When Allah intends to be mild and kind to the people of a house, He lets them
benefit through it. And when he deprives the people of a house of mildness, He
causes them harm through it."2
1 Musn .. Ahmad 2-436.
2 Bayhaqi in Shu'ab ul eeman # 8418.

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CHAPTER - XX
ANGER & PRIDE
بَابُ الْغَضَبِ وَالْكِبْرِ
The word (+) means anger and (at) to be angry. It is the natural reaction to something
that happens contrary to one's temperament. It provokes oneself and incites one to avenge.
This is why the face turns red in rage and the veins swell. In contrast, the soul is excited
and seems to pour out in happiness to face that which makes happy. In both cases, there is
danger of death. But, in grief and fear, the soul seems to retire deep inside and becomes
cold.
This thing makes clear that ascribing anger to Allah is merely a figurative speech for
example, it is said:
مَنْ لَّمْ يَسأَلِ اللَّهِ يَغْضُبَ عَلَيْهِ
(He who does not ask Allah for anything, makes Allah angry at him.)
It means Allah is displeased at such a person. So, He punished him.
The opposite of ( __ +) is (>) clemency, tolerance. It is the peace of the soul that does not let
be restless even on the point of achieving one's ambition. An example was of the chief Abd
Qays, Mundhir as an+, who did not exhibit haste and emotion even on seeing the Prophet
praised him صلى الله عليه وسلم as did the members of his deputation. So, the Prophet صلى الله عليه وسلم
for his two characteristics: gentleness and deliberation.1
By itself anger is not a trait that may be condemned. But, it turns bad when the angry
person goes astray from the true path and the commands of Shari'ah (divine law) are
disobeyed. This is why the anger that is shown for the sake of truth and in the path of truth
is praiseworthy and liked. This is the reason that the Sufis do not insist on eliminating
anger from their training and mystic exercises. Rather, they call for a control on anger and
for suppressing it to the truth. Moreover, nature had equipped man with anger as a
potential means to efficient working of the physical system and an aid to survival. It
preserve one from the harmful and destructive things. Where this quality of anger is
lacking, destruction comes easily, for instance, vegetation and inorganic matter are
subjected to use without difficulty, because they do not possess the ability to become
angry. As against these, Divine wisdom has bestowed the animals with this quality and
armed them with enough power to express anger and to defend themselves, like horns,
teeth, claws, etc. Divine wisdom has equipped maning wit h intelligence so that they can
manufacture weapons and tools to defend themselves and they can maneuver.
The next word („$) is originally 'to boast.' In this chapter it is used in the sense of pride and
egoism, and in the sense of arrogance showing oneself superior to others, refusing to accept
the truth and to obey it, and rebelling against the commands. This things is disallowed
when it belies the truth and the man is not what he claims to be. However, it will not be
condemned if the man possesses the merits to which he lays claim.
We must know that arrogance is countered by humility. It is between pride („5) and
debasement („) and a middle course. Pride or („) is when a man claims more merits and
excellences than he possesses while debasing oneself (>>) is to portray oneself for below
1 Abu Dawud # 5225.

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one's valid qualifications. Humility is the middle course and it is the best because, like in
everything, here too moderation is the ideal. However, the practice of the Shaykhs (leading
religious scholars) al , and sufi's alus, has been to debase themselves and opt for (A)
when they found in themselves an inclination to take pride and thereby curb it, so their self
finally stopped at (os) humility.1
SECTION I
اَلْفَضلُ الْأَوَّلْ
EMPHASIS ON RESTRAINING ANGER
(٥١٠٤) عَنْ آبيْ هُرَيْرَةَ آَكَّ رَجُلَّا قَالَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوُصِنِىٍ قَالَ لَّا تَغْضَبُ فَرَدَّدَ ذلِكَ مِرَارًا
قَالَ لَا تَغْضَبُ- (رواه البخارى)
5104. Sayyiduna Abu Hurayrah wat, narrated that a man requested the Prophet
to give him some advice. (He might thereby abide by it and succeed in صلى الله عليه وسلم
. both the worlds). He said 'Suppress anger.' The man made the (same) request
several times and he said (each time)."Suppress anger."2
COMMENTARY: The Prophet صلى الله عليه وسلم always made allowance for a person's
temperament before giving him advice. This man was quick tempered, so he instructed
him to control his anger.
Anger is caused by the devil's promptings. So, the angry man crosses the limits of
moderation both in his outwards action and his inward feeling. He perpetrates in words
and deeds what Shari'ah (divine law) does not sanction. He bears malice and sometimes
enters the limits of disbelief. The angry person suffers damage in both worlds through bad
manners which lead to many evil.
Shari'ah (divine law) has also proposed a cure for anger. The mental and inward cure is to
convince oneself that nothing happens without Allah's will and decree. Loss or benefit is in
Allah's power and man is merely a tool. So, to become angry on one who hurts is like
becoming angry on a knife for cutting. He must also convince himself that Allah is
Omnipotent and His anger is very severe, yet He forgives. Men oppose him by rebelling
against His commands. But, He does not show anger over them. The man must then ask
himself, 'How are you more rightful than Allah that you do not tolerate a slight offence?'
Another remedy is outward and practical. It is to make ablution promptly and recite the
ta'awudh so that cool water may bring down the heat of the rage and may divert the self
elsewhere.
THE STRONG MAN
(٥١٠٥) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ الشَّدِيْدُ بِالشُّرُعَةِ إِنَّمَا الشَّدِيْدُ الَّذِى يَمْلِكُ
1 More may be read on this subject of humbleness in al-adab al-mufrad (Manners in Islam) of
Bukhari, for instance, p 393 against hadith (tradition) # 548. Some one announced that the most
unworthy man must get out of the mosque on the spur of the moment. Sayyiduna Junayd Baghdadi
aus, who was there walked out, saying, "I am the worst of all." When his shaykh sari al Saqti >
was told of this, he said, "This is what has made Junayd, the Junayd that he is! (Darul Isha'at
Karachi). See also at-targhib wa tarhib (Awareness & Apprehension) of Munzai (Darul Isha'at,
Karachi.) pp 818 etc., 948, etc. 888 etc. 941 etc.
2 Bukhari # 6116.
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نَفْسَهُ عِنْدَ الْغَضَبِ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5105
said, "He is not strong who knocks out another. Rather, he is strong who, when
angry, control himself (and knocks down his anger).1
COMMENTARY: If anything is the severest enemy of a person then it is his own self. If a
person may knock out great wrestlers but does not overpower his own self, then he is not
doing any great thing. The real feat is to overcome one's self. It is as:
أَعْذِى عَدُؤَّكَ الَّتِ بَيْنَ جَنْبَيُكَ
(Your greatest enemy is your self that is between your two sides.)
Physical strength is only outward and ephemeral. But the strength that subdues the soul is
religious and spiritual and is given by Allah. So, to knock out the self is the real excellence
but to knock out a man is not anything worthwhile.
PEOPLE OF PARADISE & OF HELL
(٥١٠٦) وَعَنْ حَارِثَةَ بْنِ وَهْبٍ قَال قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلَا أُخْبِرُكُمْ بِأَهْلِ الْجِنَّةِ كُلُّ ضَحِيْفٍ
مُتَضََّفٍ لَوْ أَقْتَمَ عَلَى اللَّهِ لَا بَّهُ أَلَا اخْبِرُكُمْ بِأَهْرِ النَّارِ كُلُّ ◌ُثُلٍ جَوَّاظِ مُسْتَكُيِرٍ- مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ
لُسُلِمِ كُّ جَوَّاظِ زَنُچِ مُتگِّرٍ-
صلى الله عليه a rrated that Allah's Messenger". رضى الله عنه Sayyiduna Harithah ibn Wahb .5106
, asked, "Shall I not tell you about the dwellers of paradise? (They are) every
weak person who is considered weak (and lowty and is oppressed but he has a high
rank in Allah's sight). Were he is swear an oath, Allah would make it good, Shall I
not tell you about the inmates of hell? Every violent rude and proud person."2
According to another version: Every rude base born and proud person."3
COMMENTARY: The weak person mentioned in the hadith (tradition) is neither an
arrogant one not an oppressive one. An alternative translation for 'considered weak' is
regarded humble, lowly and anonymous.
Most of the inhabitants of paradise will be of this description. In the same way, a majority
of the denizens of hell will be the other kind mentioned in the hadith (tradition).
If they4 swear an oath relying on Allah's favour, Allah will make them fulfil it. Or, it they
adjure Allah, oath to let them have what they want from Him, He will grant it to them.
Or, if they say on oath that Allah will get their desire fulfilled, He makes them true.
The word (s, and (Jhe) are one who ascribes himself to false parentage; Both words are
found in the Quran5 and are applied to walid ibn Mughirah as staunch infidel of Makkah
and an arch-enemy of the Prophet صلى اللهعليه وسلم au.d Islam.
1 Bukhari # 6114, Muslim # 107-2659.
2 Bukhari # 4918, Muslim # 46. 2753.
3 Muslim # 48. 2653.
4 The first kind.
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THE PROUD IS DENIED PARADISE
·
(٥١٠٧) وَعَنِ ابْنِ مَسْعُوْرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَدْخُلُ النَّارَ أَحَدْنِيْ قَلْبِهٍ مِثْقَالَ حَبَّةٍ
◌ِنْ خَرُدَلٍ مِنْ اِيْمَالٍ وَلَّا يَدْخُلُ الْجُنَّةَ أَحَدْفِيْ قَلْبِهِ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ مِن ◌ُکثٍ-(رواهمسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5107
said, "No one who has in his heart faith as much as a grain of mustard seed will go
to hell (forever). And no one who has in his heart pride as much as a grain of
mustard-seed will enter paradise."1
COMMENTARY: Here faith means the 'fruits of faith' good character and excellences that
follow the light of faith and perfect conviction. As for true faith, it is a confirmation at
heart. So, there can neither be an increase nor a decrease in it. In this sense, in cannot be
divided into parts too, though it has many branches and fields that are outside the limits of
the real faith, like salah (prayer), fasting, zakah (Annual due charity) and other external
commands of Islam, or like humility and mutual compassion, and also like all those things
that are of the category of the internal qualities and distinctions. Thus we learn from a
hadith (tradition):
:
اَلْإِيْمَارُ بِضْعْ قَسَبْعُوْنَ شُعْبَةٌ
(Faith has over seventy branches)2
Clearly, the branches are an indivisible part of the original but none of these branches
because of their intrinsic nature can be termed to be identical to the original.
Faith is quite a distinct original thing and all the known commands and unseen manners
and qualities of Islam are different conditions that cannot be included in the essence and
nature of fait'l. The prophet صلى اللهعليهوسلم saying:
اَلْيَاءُ شُعْبَةٌ مِنَ الْإِيمَانِ
(Modesty is a branch of faith).3
is evidence of this statement because the ulama (Scholars) are unanimous that (-)
modesty is not part of the meaning of faith.
The second portion of the hadith (tradition) implies that no one will enter paradise till the
sin of pride is found in the record of his deeds, when he is purified of pride and other sins,
he will be admitted to paradise. The purification will be achieved after he undergoes
punishment for his sins or after Allah will be merciful to him and forgive him.
Khattabi at de>, said that this portion of the hadith (tradition) may be interpreted in two
ways:
(i)
Pride stands for disbelief and polytheism. Obviously, the gates of paradise are
shut for the perpetrators of disbelief and poly theism for ever.
(ii)
Pride is used in its original meaning - to regard oneself as superior to other
people and to be arrogant.
The hadith (tradition) means that a proud person will be enter paradise till Allah's mercy
turns t o him. So when Allah decides to admit him to paradise, He will remove pride from
1 Muslim # 148-81
2 Hadith (tradition) # 5 of Mishkat.
3 Hadith (tradition) # 4796, 5077 of Mishkat.

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him, purify him of its evil and admit him to paradise.
REALITY OF PRIDE
(٥١٠٨) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّا يَدْخُلُ الْجَنََّّ مَنْ كَانَ فِيْ قَلْبِهِ مِثْقَالَ ذَرَّةٍ مِنْکِبْرٍ
فَقَالَ رَجُلْ إِّ الرَّجُلَ يُحِبُّ أَنْ يَّكُوْنَ ثَوْبُهُ حَسَنًّا وَّ نَعْلُهُ حَسَنَّا قَالَ إِنَّ اللَّهَ جَمِيُلْ تُحِبُّ الْجُمَّالَ
الْكِبْرُ بَطَرُ الْحُقِّ وَغْمِطُ النَّاسِ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .5108
said, "No one who has in his heart pride as much as a grain will enter paradise." A
man submitted, "Someone likes that his dress should be good and his shoes should
be good." (So he asked, Is that being proud?') He said, 'Surely, Allah the Exalted, is
beautiful. He likes beauty, but pride is to regard truth as false and to look down
upon people."1
COMMENTARY: The word (6,3) means ant. It is said that one hundred ants add up to the
weight of one grain. Or (as) means a particle of dust that flies in the wind.
The man who submitted that he liked good dress was one of the sahabah (Prophet's
رضى الله but who? Some say that he was (Sayyiduna) Mu'adh ibn Jabal رضى الله عنهم (Companions
.رضى الله عنه or Rabi'ah ibn Aamir رضى الله عنه or Abdullah ibn Amr ibn Aas ,عنه
There is a background to the question of the man about liking good dress and shoes. He
had observed that those who were arrogant and regarded every other person as despicable,
wore immaculate garments and the best available shoes. To get a true picture, he asked the
prophet صلى الله عليه وسلم about it and he assured him that one who likes to wear good clothes
and sandals is not among the arrogant for this reason. Shari'ah (divine law) does not
disallow it. The Prophet صلى الله عليه وسلم then defined pride and arrogance. It takes the man
away from the right path so that he is not mindful of unity of Allah and worship of Him
and he rebels against truth and considers Allah's creatures as base and lowly. Some have
translated that he regard, the beauty of truth as false.
The meaning of 'Allah, the Exalted, is Beautiful' is that He has perfect attributes. His being,
His attributes, His deeds and His power are all perfect. All visible and invisible beauties
are a reflection of His beauty. Indeed, beauty and glory and associated only with Him.
Some scholars have described (J ... ) as one who 'furnishes and beautifies.' Other have said
that (J ... ) beautiful is synonymous with (J.l.) glorious. In this case, 'Allah is Beautiful'
would mean that He is the owner of all light, brightness, good and glory. Some others,
have given the meaning that He is the good fashioner of His creatures.
THREE WHO WILL BE DEPRIVED OF ALLAH'S SIGHT
(٥١٠٩) وَعَنُ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُـُ لُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةُ لَّا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ
وَلَّا يُزَكِّيْهِمُ وَفِيْ رِوَايَةٍ وَلَا يَنْظُرُ إِلَيْهِمْ وَلَهُمْ عَذَابٌ أَلِيُهْ شَيْخٌ زَانٍ قَمَلِكْ كَذَّابْ وَعَائِلْ مُسْتَكُِرُ-
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5109
1 Muslim 147-91.

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said, "Three there are to whom Allah will not speak on the day of resurrection and
whom He will not purify (meaning, will not speak well of them),
According to another version: "and He will not look towards them" "and they will
undergo a painful punishment: (They are: ) an old man who commits fornication a
king who lies boldly, and a poor man who is arrogant."1
COMMENTARY: The day of resurrection refers to the place of gathering when Allah's
favours, anger justice and pleasure will be seen. He will decide between the good and bad
people.
The words (~5; y)) may mean that Allah will exclude there three men from his praise
when He praises the believers and the righteous. Another meaning is that Allah will not
purify them from their sins with His kindness.
As for the words 'and they will undergo a painful punishment; they could be part of the
second version. Or, they form part of the original hadith (tradition). This second possibility
is more plausible.
In short, these things mean that Allah will be displeased with them.
The three men mentioned in the hadith (tradition) are liable to punishment whatever their
age and state, but here the extreme severity of their sin is mentioned. For instance,
fornication is an evil deed but while it is bad for a young man who is naturally more
inclined to it, yet an old man committing it is more detestable. The reason is that neither is
he naturally attracted to it nor is the sexual impulse as domination on him as makes one
senseless and fearless of Allah. Hence, this old man who commits fornication is extremely
shameless and wicked.
In the same way, falsehood is bad for everyone, but it is worse if a king indulges in it. He is
responsible to run his state and oversee his subjects. If he lies, he may create chaos.
Moreover, he does not need to lie, for he can get every thing without lying. So, his sin is
more marked.
We may reason out the sin of arrogance by a poor person on the same basis. If a man is
proud for possessing wealth, position, etc. there is an excuse with him though it is a sin
nevertheless. But, if he is arrogant over nothing worthwhile then his sin is accentuated. He
is intrinsically wicked and extremely mean.
Some scholars translate (,- jste) not as a arrogant poor man. Rather, they take (Jite) to mean
one of (Jue) family, 'One who has a wife and children, and is poor so cannot meet the needs
of his family but is so arrogant that he will not accept charity and turns down offers of
help. In this way, he neglects the needs of his family and causes them to suffer. It is such
people that are condemned by this hadith (tradition). It is a different thing to rely on Allah
and be modest and self, respecting and to conceal one's poverty and need from other
people and not to beg from them. But, to be arrogant in spite of dire need and restlessness
and reject the favours of other people is an act that is blamed greatly.
As for the Shaykh (¿), 'old man who commits fornication, some people have said that it
could refer to a married man, old or young. It is like the meaning of Shaykh in the
abrogated recital of the verse:
الشَّيْخُ وَالشَّيْخَةُ إِذا زَنَيَا فَارِ جُواهُمَا نَكَالاً مِنَ اللَّهِ واللّهُ عَزِيزٌ حَكِيْمْ
1 Muslim # 172-107.

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in which shaykh means 'a married man' (and shaykhah, a married woman). Clearly, it is
worse for such a person to commit fornication both in the eyes of Shariah and morality.
Hence, it is wajib (obligatory) to stone this person to death.
As for (s) a king who lies, we might say that he is an affluent man. An ordinary or a
poor man speaking lies may be understood by a stretch of imagination because he could be
driven to falsehood on account of his need but a rich man is not compelled by his
circumstances to lie. He can get his desire without resorting to falsehood. So it is more of a
sin for him to lie.
As for („jie) poor arrogant, one more interpretation is that (Je) 'the poor, needy refers to
one who is haughty to the poor and needy. It is very bad to be arrogant before the poor and
needy. But, there is nothing wrong in being proud to the rich and the haughty. However,
the more correct interpretation of this sentence is that it refers to a person who is capable of
supporting himself and his family after earning money, but he regards it as below his
dignity to work and toil to earn money. This thing is very common. these days. Strong,
healthy men consider it below their dignity to toil even if they and their dependants pass
through bad days or they have to look upon others for help. Their attitude is tantamount to
arrogance can it is worse than the pride of the rich. It becomes worst when these people put
on the garb of religion and present themselves as great religious men, very righteous and
ascetic and retire to seclusion as handicapped. Thereby they deceive simple Muslims.
ARROGANCE IS LIKE POLYTHEISM
(٥١١٠) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ اللهُ تَعَالِى الْكِبْرِيَّاءِ رِدَائِىٌ وَالْعَظْمَةُ إِزَّارِئٌ
فَمَنُ نَازَ عَتٍِّ وَاحِدًا اقِنْهُمَا أَدْخَلْتُهُ النَّارَ- وَفِى رِوَايَةٍ قَذَفْتُهُفِى النَّارِ-(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5110
said that Allah, the Glorious says, "Pride is MY cloak and majesty is My lower
garment. So, he who competes with Me regarding any of these two, I shall consign
him to the Fire."1
According to one version: "I shall throw him into the Fire."2
COMMENTARY: The words like 'My cloak' and 'My lower garment' are spoken by Allah
by way of example to emphasise that both the attributes 'pride' and 'majesty' belong to
Allah and no one can become an associate or partner with Him. It is just like no one may
share another's garments.
They are some attributes of Allah of which a share is given to His creatures and they are
authorized to describe themselves with them. Example are generosity, mercy, and so on.
But some attributes are exclusive to Allah alone. No creature is competent to describe
himself with these attributes. This is explicit in the example: just as no one put on the
garments that are on another person's body, so too pride and true might can not be claimed
by any creature because both these attributes are proper only for Allah.
The dictionary meaning of the two words (eur) and (abc) is the same; 'to be mighty. But
the context of the hadith (tradition) makes them different. One is compared to a cloak and
the other to a lower garment. Some scholars interpret it to mean that pride is Allah's own,
1 Muslim # 136. 2620.
2 ibid.

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personal attribute. He is great and regarded as Great whether anyone recognises it or not.
As for majesty, it is the attribute of Allah that others can recognize. All the creatures know
that He is Great. This is an additional or external attribute, but the personal attribute is
necessarily superior. So pride is compared to cloak because a cloak is superior to the lower
garment. Might is compared to the lower garment.
SECTION II
الفضل الثانِى
ARROGANCE IS SELF-DECEIT
(٥١١١) عَنْ سَلَمَةَّ بُنِ الْأَكْوَعِ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَزَالُ الرَّجُلُ يَذْهَبُ بِنَفْسِهِ حَتّى
يَكُتُبَ فِى الْجَبَّارِيْنَ فَيُصِيبُه مَآ آصَابَهُمْ۔ (رواه الترمذى)
5111. Sayyiduna Salamah ibn Al-Akwa wa+, narrated that Allah's Messenger a.
jule said, "A man does not cease to magnify himself till he is recorded among the
tyrants and is belaboured with that which belabours them."1
COMMENTARY: The first sentence could mean 'he magnifies himself thinking high of
himself,' or 'he is deceived by his own self and takes pride in himself.
If anyone thinks highly of himself, there is no limit to his age. He hands himself over to his
soul. The result is that he becomes a rebel and faces the punishment prescribed to rebels in
this world and the next.,
(٥١١٢) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ أَبِيْهِ عَنْ جَدِّهِ عَنْ رَّسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ يُحْشَرُ
الْمُتَكِّرُونَ أَمْثَالَ الذَّرِّ يَوْمَ الْقِيْمَةِ فِ صُوَرِ الرِّجَالِ يَخْشَاهُمُ الذُّلُّ مِنْ كُلِّ مَكَالٍٍ يُسَاقُۇتَ إِلَى سٍُ
فِي جَهَنَّمَ يُسَمِى بَؤُلَسَ تَعْلُؤُ هُمْ نَارُ الْآَنْيَارِ يَسْقُونَ مِنْ حُصَارَةٍ أَهْلِ النَّارِ طِيْنَةِ الْخُبَالِ - (رواه الترمذى)
5112. Sayyiduna Amr ibn Shu'ayb à us, narrated from his father who from his
(Amrs) grandfather that Allah's Messenger E) said, "The arrogant will be
(resurrected and) assembled on the day of resurrection as small ants in the garb of
human beings. They will be covered wit h disgrace from all sides and will be
driven to a cell in hell named Bawlas where they will boil in the fire of the Fire
(meaning the hottest of the fire). They will be made to drink the pus, blood and
impurities of the inmates of hell, called tinatul khabal."2
COMMENTARY: Being like little ants could mean that they will be disgraced extremely
.
and will be trampled under the feet of others like ants are trampled. On the day of
resurrection, everyone will be resurrected in his original form, so 'like ants' does not really
men 'ants.'
However, Shaykh Abdul Haq Muhaddith Dahlwi ales, said that the more correct thing is
that the hadith (tradition) must be taken at its words and the apparent meaning so that the
arrogant will truly appear as small ants but their features would be human. This is
certainly not farfetched because Allah is Omnipotent and may shrink any man to the size of
an ant to make him despicable, before all the creatures.
Mulla Ali Qari anos, has also cited many opinions and has concluded with the opinion of
1 Tirmidhi # 2000 (2007)
2 Tirmidhi # 2500, Musnad Ahmad # 6689.

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Toorpushti ales, that the apparent meaning of the hadith (tradition) is not derived from its
words because the Prophet صلى اللهعليه وسلم had made it clear that when men are resurrected on
the day of resurrection, they will be raised in their original form in which they existed in
this world. In fact, their penis too would be reproduced in the form in which they were
born before they were circumcised. So, all the people would be raised uncircumcised. Then
how is it possible that a man's limbs, all of them, even hair and nails would be shrinked
and accommodated in the tiny body of a small ant?
Finally, Mulla Ali Qari a , has reproduced the objections to the aforementioned
deduction of Toorpushti ales, and expressed doubts on their validity. He has deduced that
Allah will resurrect the arrogant people in their form in which they were in the world in
the same way as He would present all the people. This would establish the power of Allah
to give back to everyone his complete body with its limbs and features. Then Allah will
turn them to the size of ants in the place of gathering but they will retain their human
forms. This change will take place in order to make them disgraced before all the creatures.
Or, when they come to the place of reckoning and will see the signs of divine punishment,
they will be terror stricken to such an extent that their sizes woule dwindle and will
become tiny like ants. In fact, all the inmates of hell will become like dogs, swines, donkeys,
etc. depending on their conduct and sins, and this is established through different
traditions.
The word Bawlas is also pronounced Bulas or Bulis. It is derived from (4) meaning,
'astonished, 'worried' or 'dejected' The devil's name Iblis is also derived from it.
The fire of the fire will be a fire that would burn down fire, as fire burns fire wood.
Tinat ul Khabal is the pus, blood and impurities that will ooze from the wounds of the
inmates of hell.
ANGER IS FROM THE DEVIL
(٥١١٣) وَعَنْ عَِيَّةً بُنِ عُرُوَةَ السَّعْدِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الْغَضَبَ مِنَ الشَّيْظُنِ
وَإِكَّ الشَّيْظِنَّ خُلِقَ مِنَ النَّارِ وَإِنَّمَا يُطْفَأُ النَّارُ بِالْمَاءِ فَإِذَا غَضِبَ أَحَدُكُمْ فَلْيَتَوَضَّا- (رواه ابوداؤد)
5113. Sayyiduna Atiyah ibn Urwah as-Sadi sal», narrated that Allah's Messenger
the à o said, "surely anger is prompted by the devil and, indeed, the devil is
created from the fire. And, the fire is only put off with water. Hence, when any of
you becomes angry, let him perform ablution."1
COMMENTARY: Cool water cools the rage and the ideal way to use it is to make ablution,
(اعوذبالله من الشيطن الرجيم) :or to drink cool water. When anyone becomes angry, he must first recite
(I seek refuge in Allah from the accursed devil).
(This is stated in a hadith (tradition). Anger subsides on reciting it.) If it does not work, he
should get up, perform ablution and offer two raka'at salah (prayer) for Allah's sake.
A SIMPLE CURE OF ANGER
(٥١١٤) وَعَنُ آتٍ ذَرٍأَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا غَضِبَ أَحَدُ كُمْ وَهُوَ قَائِمٌ فَلْيَجُلِسُ
فَإِنْ ذَهَبَ عَنَّهُ الْغَضَبُ وَإِلَّا فَلْيُضْطَجِعُ - (رواه أحمد والترمذى)
1 Abu Dawud # 4784.

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5114. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When any of you flies into a rage while standing, he should sit down. If the anger
leaves him that is good), otherwise he should lie down."1
COMMENTARY: It is stated in Sharh us sunnah (Holy Prophet's practice) that if an angry
person is standing, he might do something regretable. If he is sitting, he will not be so
quick to take any action. And, if he is lying down, he would be slower than that. So, one
must change his position when he becomes angry.
THE BAD PEOPLE
(٥١١٥) وَعَنْ أَسْمَاءً بِئْتٍ عُمَيْسٍ قَالَتْ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ بِئْسَ الْعَبْدُ عَبْدْ
تَخَيَّلَ وَاخْتَالَ وَنَسِىَ الْكَبِيْرَ الْمُتَّعَالَ بِئْسَ الْعَبْدُ عَبْدْ تَجَبََّ وَ اعْتَذِى وَنَسِىَ الْجِبَّارَ الْأَعْلَى بِئْسَ الْعَبْدُ عَبْدْ سَهُى
وَلَّهِى وَنَّيِىَ الْمَقَّابِرَ وَالْبِى بِنْسَ الْعَبْدُ عَبْدْ عَنَا وَطَغَى وَنَسِّ الْمُبْتَدَأَ وَالْمُنْتَهِى بِئْسَ الْعَبْدُ عَبْدْ يَخْتَلُ الدُّنْيَا
بِالدِّيْنِ بِئْسَ الْعَبْدُ عَبْدْ يَخْتَلُ الدِّيْنَ بِالشُّبْهَاتِ بِئْسَ الْعَبْدُ عَبْ طَمَعَ يَقُوْدُهُ بِئْسَ الْعَبْدُ عَبْدْ هَوَّى يُضِلُّه
بِتُسَ الْعَبْدُ عَبْدْ رَغَبُ يُذِلُّهْ رَوَاءُ التِّزْ مِذِيُّ وَالْبَيْهَقِيُّ فِيْ شُعَبِ الْإِيْمَانٍ وَقَالًا لَيْسَ إِسْنَادُهُ بِالْقَوِيِّ وَقَالَ
التِّرْمِذِىُّ آَيْضًا هُذَا حَدِيْثُ غَرِيْبُ-
5115. Sayyidah Asma bint Umays usa+, narrated that the heard Allah's Messenger
say, "How bad is he who regards himself better then others and is صلى الله عليه وسلم
arrogant, but forgets the greatest and the Most High! How bad is he who is
oppressive and transgresses, but forgets the Bominant, the Most High! How bad is
he who is playful and careless, but forgets the grave, decay and decomposition!
How bad is he who is corrupt and exceeds the limits (in disobedience and sin), but
forgets the origin and the climax! How bad is he who seeks worldly gain with
religion! (He dons the attire of the righeous scholars of fool simple folk) How bad is
he who deceitfully injects doubts in religion! How bad is he who is driven by
greed! (He seeks the worldly things from the creatures) How bad is he who is
misled by base desires! And, how bad is he whose passion debases him!"2
COMMENTARY: Tabarani alus, had also transmitted this hadith (tradition). Bayhaqi has
transmitted it from Nu'aym ibn Hammaz too Haakim has also transmitted it in Mustadrak.
So, this hadith (tradition) is no more weak as Tirmidhi has rated it. Besides, a weak hadith
(tradition) may be related to encourage good deeds.
SECTION III
الفَصلُ الثَّالِثُ
SUPPRESS ANGER
(٥١١٦) عَنِ ابْنِ حُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَا تَجَزَّءَ عَبْدْ أَفْضَلَ عِنْدَ اللَّهِ عَزَّوَجَلَّ مِنْ
جُرُعَةٍ غَيْطٍ يَكُظِمُهَا ابْتِغَاءَ وَجْهِ اللهِتَعَالى- (رواه احمد)
5116. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
1 Musnad Ahmad # 4-152, Abu Dawud # 4782.
2 Tirmidhi # 2448 (2454) Bayhaqi in Shu'ab ul eeman # 8181.

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"No man swallows back anything better in the sight of Allah, Mighty and Glorious,
then anger which he swallows to earn Allah's pleasure."1
(٥١١٧) وَعَنِ ابْنِ عَبَّاسِ فِي قَوْلِهِ تَعَالِى إِذْقَهُ بِالَّتِىِ هِىَ أَحْسَنُ قَالَ الشَّبْرُ عِنْدَ الْغَضَّبِ وَالْعَفْوُ عِنْدَ الْإِسَانَةِ
فَإِذَا فَعَلُوْا عَصَمَهُمُ اللَّهُ وَخَضَّةَ لَهُمْ عَدُ ؤُهُمُ كَنَّهُ وَلِىٌّ حَمِيُهْ قَرِيبٌ - رَوَاهُ الْبُخَارِىُّ تَعْلِيُقًّا-
5117. Sayyiduna Ibn Abbas wån », said about the words of Allah, the Most High:
إِذْفَهُ بِالَّتِىِ هِىَ أَحْسَنُ
{Repeal (evil) with what is better .... } (41: 34)
"Exercise patience when angry and be forgiving when mistreated. With they do
that, Allah protects them. And, their enemy is made to bow down to them as though
he were a close and intimate friend."2
COMMENTARY: The verse cited in the hadith (tradition) is part of the 34th of Surah
Fussilat.
وَلَّا تَسْتَوِى الْحُسَنَةُ وَلَّا السَّيِّئَةُ إِذْفَهُ بِالَّتِى هِىَ أَحْسَنُ السَّيِّئَّةَ
{Nor can goodness and evil be equal. Repeal (evil) with what is better,,} (41: 34)
So, the verse teaches that evil is not returned with evil. Rather. Goodness, is the return of
evil. When anyone is bad to you, be kind to him.
The word (w) 'close' actually explains the word (-) 'intimate friend.' This phrase
elaborates on the final words of the verse cited:
فَإِذَا الَّذِىُ بَيْنَكَ وَبَيْنَّهُ عَدَاوَةٌ كَنَّهِوَلِّ حَمِيُهْ
{Then will he between whom and you was hatred become as it were your friend and
intimate!) (41: 34)
ANGER MARS FAITH
(٥١١٨) وَعَنُّ بَهْزِبْنِ حَكِيٍُّ عَنْ آَيِهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الْغَضَّبَ
لَيْفُسِدُ الْإِيْمَانَ كَمَا يُفْسِدُ الْمُصَبِّرُ الْعَسَلَ-
5118. Sayyiduna Bahz ibn Hakim &t, reported from his father (Hakam) ates, who
from his (Bahz) رضى الله عنه grandfather (Mu'awiyah ibn Haydan Qushayri) رضى الله عنه that
he narrated that Allah's Messenger صلى الله عليه وسلم said, "Surely anger mars faith just as
aloe impairs honey."3
COMMENTARY: Here faith implies 'perfect faith,' or 'light of faith.' Moreover, sometimes,
anger removes real faith too. (We seek refuge in Allah from such things.)
BE HUMBLE
(٥١١٩) وَعَنْ تُمَرَ قَالَ وَهُوَ عَلَى الْمِنْبَرِ يَا أَيُّهَا النَّاسُ تَوَ اضَّعُوا فَإِنِِّ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ يَقُوْلُ مَنْ تَوَاضَّةَ لِلّهِ رَ فَعَهُ اللّهُ فَهُوَفِيْ نَفْسِهِ صَغِيْرٌ وَفِي أَعْيُنِ النَّاسِ عَنِيُهْ وَمَنْ تَكَّبَّرَ وَضَّعَهُ اللهُ قَهُوَ
1 Musnad Ahmad 2-128, Ibn Majah # 4189,
2 Bukhari chapter heading of surah Fussilat (41 Surah), Musnad Ahmad 8-553.
3 Bayhaqi in Shu'ab ul eeman # 8294.

519.
Translation & Commentary of MISHKATUL MASAABIH
Vol.4
فِي أَعْيُنِ النَّاسَ ضْغِيْرٌ وَفِيْ نَفْسِهِ كَبِيُرْ حَتَّى لَهُوَ آَهُوَبُ عَلَيْهِمْ مِنْ كَلْبٍ آَوْخِلُزِئٍْ-
5119. Sayyiduna Umar wan+, said while he was on the pulpit (delivering a sermon),
"O you people! Be humble towards each other, for, indeed, I had heard Allah's
Messenger صلى الله عليه وسلم say, 'He who is humble for Allah's sake (to win His pleasure)
will be raised (in rank) by Allah. Though he may regard himself lowly (in his own
eyes), he is great in the eyes of men. But, he who is proud will be lowered (in rank)
by Allah. Thus, he is debased in the eye of men though he may regard himself
highly (in his own eyes), so much so that he is more contemptible in their sight than
a dog or a pig."1
COMMENTARY: The proud and the egoist is lowly in the esteem of Allah and the eyes of
men. On the other hand, the humble person is in high esteem of Allah and the men.
FORGIVING EVEN WHEN ABLE TO RETALIATE
(٥١٢٠) وَعَنْ أَبِ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مُؤْسَى بْنُّ عِمْرَانَ عَلَيْهِ السَّلَّامُيَا
رَبٍّ مَنْ أَعَزُّ عِبَادِكَ عِنْدَكَ قَالَ مَنْ إِذَا قَدَرَ غَفَّرَ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .5120
said, "Musa ibn Imran ,>JI Als asked, "My Lord, which of Your creatures is the
greatest in Your sight?' He said, 'He who forgives even when he has power (to
retaliate).'2
COMMENTARY: If anyone wrongs him and he feels pains yet pardons the man though he
is able to avenge himself. Sayyiduna Musa ,>JI Ale was quick-tempered, so Allah
emphasized to him that he should be forbearing and forgiving.
According to a version in Jami Saghir: If anyone is in a position to seize revenge but prefers
to forgive, then on the day of (o)), meaning resurrection, Allah, the Most High, too will
forgive him.
REWARD FOR RESTRAINING ANGER
(٥١٢١) وَعَنْ آَنَّسٍ آَكَّ رَسُولَ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ خَزَّرَ لِسَانَهُ سَتََّ اللَّهُ عَوْرَتَهُ وَمَنُ كَفَّ
غَضَبَةُ كَفَّ اللّهُ عَنْهُ عَذَابَهُ يَوْمَ الْقِيْمَةِ وَمَنِ اعْتَذَرَ إِلَى اللَّهِ قَبِلَ اللهُ عُذْرَه
5121. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who keeps his tongue shut, Allah will conceal his faults. He who keeps his anger in
check, Allah will remove His punishment from him on the day of resurrection. And,
he who presents an excuse to Allah, Allah will accept his excuse (when he is
ashamed of his sins and repents)."3
THREE MEANS OF DELIVERANCE & THREE MEANS OF PUNISHMENT
(٥١٢٢) وَعَنْ أَبٍ هُرَيْرَةَ آَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ ثَلْتْ مُنْجِيَاتْ وَثَلِتْ مُهْلِكَاتٌ فَإِنَّمَا
1 Bayhaqi # 8140.
2 Bayhaqi in Shu'ab ul eeman # 8327.
3 Bayhaqi in Shu'ab ul eeman # 8311.