Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
According to a narration of Tirmidhi, the animal that appeared on the road was a lion.
Commentary
The incident mentioned here has been briefly referred to in the Qur'an,
﴿قُتِلَ اَصْحُبُ الْأُخْدُوْدِ﴾
"Accursed are the people of the trenches." (Sūrah al-Burūj, 4)
The name of the boy was 'Abdullah ibn Tamir and the monk whose company he frequented
was a Christian who was devoted to the worship of Allah &S. The monk advised the boy to
tell the magician that his family had kept him back when he would arrive late because the
monk's company benefitted him while the time spent with the magician harmed him. Such
deception is permissible at times of war or in order to save oneself from harm.
The king of the time was opposed to religiousness and the worship of Allah &s. This is
generally the case with worldly leaders, presidents, kings and influential individuals who fail
to realise that greater power lies with Allah &S. They utilise brutality and savagery to silence
the true believers, who in turn respond with patience and steadfastness as faith teaches
them that Allah & grants victory to those who turn to Him and who proclaim the truth.
This hadith teaches us that honour lies in patience and that we should never trade the truth
for sin and worldly enjoyment. The value of studying the lives of those who were patient
and resilient in the face of torture and brutality builds faith and develops courage within a
person to endure difficulties for the sake of Allah &S. A sterling example of such courage is
that of Bilal 4%, the mu'adhdhin of the Messenger of Allah
, who was severely tortured
in the initial stages of Islam. Despite all his suffering, he continued to proclaim the Oneness
of Allah des.
Why did the boy give himself up to be killed? Scholars state that his intention was to gain
shahādah (martyrdom) and to expose the falsehood of the king, so that all his subjects would
bring īman on the One true Allah dis.
This hadith provides guidance for the youth. The young boy's intention in disclosing the only
way he could be killed was that the people could witness the Oneness of Allah ds and believe
in Him. He courageously sacrificed his life so that others could be guided to the truth, and
the events that followed happened as he had intended.

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RIYĀD AL-ȘĀLIĶĪN
Additional Points
Y Allah des tests the faith and conviction of every believer.
v While it is permissible for a person to save his life by outwardly declaring words of
disbelief, while still having faith in Allah & internally, it is superior to proclaim the
truth.
v The fact that the incident has been very briefly mentioned in the Qur'an teaches us that
the Qur'an can only be understood by studying the ahadith because the latter serves as
an elucidation of the former.
v Sound nurturing and continuous guidance should be principles which every parent and
teacher should adopt in order to help their children and students along the path of life.
Hadīth 31
بامرأةٍ تَبَكي عِنْدَ قَبْرٍ ، فَقَالَ : (( اّقِي الله واصْبِرِي ))
وعن أنس ﴿ّه، قَالَ: مَرَّ النَّبيُّ لُ
فَقَالَتْ: إِلَيْكَ عَنِّي ؛ فإِنَّكَ لم تُصَبْ بِمُصِيبَتِي وَلَمْ تَعرِفْهُ، فَقِيلَ لَهَا: إِنَّه النَّبِيُّ: ﴿ فَأَتَتْ
بَابَ النَّبِّ ◌َ﴿، فَلَمْ تَجِدْ عِنْدَهُ بَوَّابِينَ ، فقالتْ: لَمْ أَعْرِفِكَ، فَقَالَ: ((إِنَّمَا الصَّبْرُ عِنْدَ
الصَّدْمَةِ الأَولى )) مُتَفَقٌّ عَلَيْهِ .
وفي رواية لمسلم : (( تبكي عَلَى صَبِيٍّ لَهَا )).
Anas 4
" narrates that the Messenger of Allah
passed by a woman who
was crying at a grave. He said: "Fear Allah and exercise patience." She said:
"Leave me alone. You have not been afflicted by a calamity like mine."
She did not know that it was the Messenger of Allah
When someone
informed her: "That was the Messenger of Allah
," she came to the door
of the Messenger of Allah
and, finding no guards there, she said to him:
"I did not recognize you." He said: "The time for patience is at the onset
of the calamity." (Bukhārī, Muslim)
A narration of Muslim has: "She was crying over the loss of her child."
Vocabulary and Definitions
"The onset of the calamity" refers to the period immediately after a person has been afflicted
with a difficulty.
Commentary
Patience at the onset of a calamity or difficulty, rather than later, is noteworthy because
the stress associated with it subsides over time. This too is a mercy of Allah &s upon man

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because if the human mind were created such that it would never forget any calamity, man
would have lived a life of perpetual depression and anxiety.
While encouraging good and forbidding evil is compulsory, it should be done wisely and
appropriately. The Messenger of Allah
did not respond angrily when the woman
unknowingly rebuked him and when she later apologised; rather, he preferred to advise
her towards patience in the future. This was due to his humility and compassion towards
the ignorant and it provides a golden example for those who are involved in teaching and
inviting people to the truth.
The woman in this particular hadith had lost a child. Imam Qurtubi > said that she was
probably crying and wailing, hence the Messenger of Allah
advised her to fear the anger
of Allah &s and be patient so that she could be rewarded.
The fact that the woman "found no guards" at the door of the Messenger of Allah
was
evidence of his humility and simplicity, as he did not create artificial barriers between himself
and his subjects.
Imam Muslim , states that, out of shame and awe for the Messenger of Allah
, a condition
similar to that of the stupor of death came over her when she realised that he was the one
who had advised her.
Additional Points
v One is not forbidden from grieving over the demise of a person, however crying loudly,
screaming and wailing is prohibited.
Hadith 32
، قَالَ: (( يَقُولُ اللهُ تَعَالَى: مَا لَعَبدِي المُؤْمِنِ
وعن أبي هريرة ﴿ه: أنَّ رسولَ الله ◌ُ
عِنْدِي جَزَاءٌ إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أَهْلِ الدُّنْيَا ثُمَّ احْتَسَبَهُ إلَّ الجَنَّةَ )) رواه البخاري .
Abū Hurayrah 40%
s narrates that the Messenger of Allah
said: "Allah
says, 'When I take away a beloved of My believing servant and he exercises
patience in anticipation of reward, then he can have no recompense from
Me except Paradise." (Bukhārī)
Vocabulary and Definitions
"The taking away of a beloved," refers to the death of a son, daughter, wife, husband or any
person whom one loves.
The specific mention of "believing servant," indicates that this reward is exclusive to a

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believer. A disbeliever will not be rewarded in the Hereafter for his good deeds because he
is deficient of the vital quality of īman.
Commentary
This Hadith al-Qudsī teaches us that patience in the face of a calamity is a sign of complete
īmān. The prerequisites for acquiring the reward specified here are that a person should
exercise patience, be pleased with the decision of Allah & and be hopeful of divine reward.
Hadīth 33
عَنِ الطّاعُونِ، فَأَخْبَرَهَا أَنَّهُ كَانَ عَذَاباً يَبْعَثُّهُ اللهُ
وعن عائشةَ ظهَ: أَنَّهَا سَأَلَتْ رسولَ الله ﴿
تَعَالَى عَلَى مَنْ يَشَاءُ ، فَجَعَلَهُ اللهُ تعالى رَحْمَةً لِلْمُؤْمِنِينَ ، فَلَيْسَ مِنْ عَبْدٍ يَقَعُ فِي الطَّاعُونِ
فيمكثُ في بلدِهِ صَابراً مُخْتَسِباً يَعْلَمُ أَنَّهُ لا يصيبُهُ إلَّ مَا كَتَبَ اللهُ لَهُ إلَّ كَانَ لَهُ مِثْلُ أجْرٍ
الشّهيدِ . رواه البخاري .
'A'ishah wÖ
narrates that she asked the Messenger of Allah
about a
plague. He informed her that it is a punishment, which Allah && sends to
whomever He wills, but He makes it a source of mercy for the believers. Any
servant who is caught in a plague and remains there patiently, anticipating
reward and having full conviction that nothing can afflict him except that
which Allah &'s has destined for him, shall receive the reward of a martyr."
(Bukhārī)
Vocabulary and Definitions
3 Jeuall (plague) - According to other ahadith, the scholars have described a plague as the
emergence of painful pimples or sores usually from beneath the armpits together with
surrounding inflammation and blackening. Symptoms also include palpitations and vomiting.
This type of plague occurred six times during the era of the Messenger of Allah
and the
Şahābah
Commentary
This hadith explains the reward of a person who patiently endures a plague or fatal sickness.
He acknowledges that both his safety and affliction are the decisions of Allah &s and he places
his full reliance on Allah &S. His physical distress and suffering may be indescribable, but
he is comforted by the fact that the reward attached is equally great. Scholars have stated,

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RIYĀD AL-ȘĀLIĶĪN
الصبر على المرض دليل الرضا بالقضاء والقدر وهو من كمال الايمان
Patience upon illness is proof of one's satisfaction with destiny and fate. This
indicates to the perfection of faith. (Nuzhat al-Muttaqin)
While the hadith encourages a person to remain in the place where a plague has broken
out, it does not prevent one from seeking medical treatment and utilising other permissible
means of protection and cure.
Additional Points
v Scholars mention that the reward of martyrdom is not confined to one killed in the
battlefield. Those who pass away in a plague or by drowning or those women who pass
away during childbirth are also regarded as martyrs.
v While a plague is a mercy for the believers, it is a punishment for the disbelievers, major
sinners and those who are resolute upon minor sins.
v One should not attempt to escape from a plague if it has afflicted one's locality, so that
one does not become a means of it spreading to other areas. One should also not enter
an area where a plague has erupted.
v A severe sickness or plague is a source of mercy for the believers if they abstain from
major sins, as explained by Shaykh Zakariyya al-Ansārī
Hadīth 34
وعن أنس له، قَالَ: سمعتُ رسولَ الله ﴿، يقول: ((إنَّ الله ◌َ، قَالَ: إِذَا ابْتَلَيْتُ
عبدي بحَبيبتَه فَصَبرَ عَوَّضتُهُ مِنْهُمَا الجَنَّةَ )) يريد عينيه ، رواه البخاري .
Anas dog narrates: I heard the Messenger of Allah
saying: "Allāh &s
says: 'When I afflict My servant by means of his two beloved things and
he exercises patience, I repay him with Paradise in lieu of them." (Bukhārī)
Vocabulary and Definitions
The eyes have been referred to as the "two beloved things" because they are the most valuable
limbs to man considering the sorrow that one experiences when one cannot see what he
desires.
Commentary
The loss of sight is a major trial in life because the eye is one of the most important organs
of the body. One who loses sight requires assistance with everything and is deprived of the
sight of his beloved ones and Allah's & beautiful world. This Hadith al-Qudsī explains that
those who exercise patience and have hope of Allah's &s reward in such a situation are

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promised Paradise. This is the perfect and appropriate reward because the benefit of one's
eyes will end when the world ends, whereas Paradise is eternal.
Hadith 35
: ألا أُرِيِكَ امْرَأَةً مِنْ أَهْلِ الجَنَّةِ ؟
وعن عطاء بن أبي رَباحِ ، قَالَ : قَالَ لِي ابْنُ عَباسٍ
فَقُلْتُ: بَلَى، قَالَ: هَذِهِ المَرْأَةُ السَّوداءُ أتتِ النَِّيَّ ﴿َ، فَقَالَتْ: إنّي أَصْرَعُ ، وإِنِّي أَتَكَشَّفُ
، فَادْعُ الله تَعَالَى لي . قَالَ : ((إِنْ شِئْتِ صَبَرَتٍ وَلَكِ الجَنَّةُ ، وَإِنْ شِئْتِ دَعَوتُ الله تَعَالَى
أنْ يُعَافِيكِ )) فَقَالَتْ : أَصْبِرُ ، فَقَالَتْ: إِنِّي أَتَكَشَّفُ فَادِعُ الله أنْ لا أَنَكَشَّف ، فَدَعَا لَهَا .
مُتَّفَقٌ عَلَيْهِ .
'Ața' ibn Abī Rabah 0)
2º narrates: Ibn 'Abbās
asked me: "Shall I show you
a woman from the inhabitants of Paradise?" I replied: "Indeed." He said:
"This black woman who came to the Messenger of Allah
and said: 'I am
overtaken by epileptic seizures as a result of which my body is exposed.
Supplicate to Allāh & in my favour." He said: "If you exercise patience, you
will be rewarded with Paradise, but if you wish, I will supplicate to Allah
des to cure you." She replied: "I will exercise patience." She then added:
"However, my body gets exposed, so supplicate to Allah that my body does
not get exposed." So he supplicated for her. (Bukhārī, Muslim)
Commentary
The hadith teaches us that Paradise is the reward for those who exercise patience through
illness.
The hadith also informs us that women are required to cover their entire bodies. Women
during the time of the Messenger of Allah
were well aware of this; hence, the woman
in this incident requested the Messenger of Allah
to make du'a' that her body does not
become exposed when she experienced seizures.
Additional Points
v It is more beneficial and effective to treat an illness by making du'a' to Allah & instead
of only relying on medication. However, du'a' needs to be accompanied by a truthful
20 'Ața' ibn Abī Rabah
was one of the eminent Tabi'in. He was a hafiz of Qur'an and hadith; he
was especially proficient in the laws pertaining to haj. He narrated ahadith from 'A'ishah ves and Abū
Hurayrah . Auza'i, Ibn Jurayj, Abu Hanifah and Layth narrated from him. Imam Shafi I once
mentioned that none of the Tabi'in practiced on the ahadith to the extent that 'Ata' did. He lived to
the age of eighty.

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intention (niyyah), reliance upon Allāh (tawakkul) and Allāh-consciousness (taqwā) for it
to be completely effective.
v It is superior to practise upon the absolute law ('azīmah) as compared to concessionary
law (rukhsah) if one has the ability and strength to bear it, as this carries greater reward.
v It is permissible to request a pious person to make du'a' for one who is ill.
Hadīth 36
وعن أبي عبد الرحمانِ عبدِ الله بنِ مسعودٍ مُّهَ، قَالَ: كَأَنِّي أَنْظُرُ إِلَى رسولِ الله ◌ُّه يَحْكِي
نَبِيّاً مِنَ الأَنْبِياءِ، صَلَواتُ اللهِ وَسَلامُهُ عَلَيْهِمْ، ضَرَبه قَوْمُهُ فَأَدْمَوهُ ، وَهُوَ يَمْسَحُ الدَّمَ عَنْ
وَجْهِهِ ، يَقُولُ : ((اللَّهُمَّ اغْفِرْ لِقَومِي، فَإِنَّهُمْ لا يَعْلَمُونَ )) مُتَّفَقٌّ عَلَيْهِ .
'Abdullah ibn Mas'ūd 42 21 narrates: It is as if I can picture the Messenger of
Allāh
relating the story of one of the Messengers whose people beat him
until blood flowed from his body. While wiping the blood from his face, he
said: "O Allah! Forgive my people for they do not know." (Bukhārī, Muslim)
Commentary
Some scholars have stated that the Messenger referred to in this hadith is Nuh
Ne. Imām
Qurțubī (0), however, stated that the Messenger of Allah
was speaking about himself.
If we accept the former interpretation, it indicates the tremendous sacrifices made by the
Messengers in propagating the truth. If we accept the latter interpretation, it is a reference
to the battle of Uhud when the head and face of the Messenger of Allah
were wounded
and bled profusely. The Messenger of Allah
wiped away his blessed blood so that it would
not reach the ground, in which case the enemy would have been punished. He tolerated their
ignorance with kindness by making du'a' for their forgiveness. This was the superb example
of forbearance set by the Messenger of Allah
for those who desire to propagate the truth.
Hadīth 37
، قَالَ : (( مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ ،
وعن أبي سعيدٍ وأبي هريرةَ ظهَ ، عن النَّبِّ
21 'Abdullah ibn Mas'ud 4% was one of the early reverts to Islam. He was the sixth person to embrace
the faith. He was famous amongst the Sahabah as the keeper of the secrets of the Messenger of
Allah . He used to be the attendant of the Messenger of Allah
in travel. The Messenger of Allah
held him in high esteem and said regarding him, "I am pleased for my Ummah regarding that which
Ibn Umm 'Abd is pleased with for them, and I am displeased for them regarding that which Ibn Umm
'Abd is displeased with." He was sent to Kufa by 'Umar ibn Khattab de to teach and spread Islam. Four
thousand scholars in Kufa saw him off when he returned to Madinah Munawwarah, where he passed
away. 848 ahādīth are narrated from him.

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وَلاَ وَصَبٍ، وَلاَ هَمٍّ ، وَلاَ حَزَنٍ ، وَلاَ أَذَىَ ، وَلاَ غَمِّ ، حَتَّى الشَّوكَةُ يُشَاكُهَا إِلَّ كَفَّرَ اللهُ بِهَا
مِنْ خَطَايَاهُ )) مُتَفَقٌّ عَلَيْهِ .
و((الوَصَبُ)) : المرض .
Abū Sa'īd &
and Abu Hurayrah 4% narrate that the Messenger of Allah
said: "No fatigue, illness, worry, grief, injury or anxiety afflicts a Muslim,
even to the extent of a thorn pricking him, without Allah &s expiating his
sins by means of it." (Bukhārī, Muslim)
Vocabulary and Definitions
"Allāh &s expiating his sins," means that he will not be punished for such sins in the Hereafter.
These sins exclude major sins and those dealing with the rights of fellow human beings.
Commentary
This hadith contains glad tidings and consolation for a believer who remembers Allah
when he experiences any difficulty or inconvenience. Remembering Allah & will purify
him from sin if he is also patient and hopeful of a reward for his patience. In contrast, one
who reacts to a difficulty with displeasure not only misses the promised reward, but is also
sometimes liable for punishment. Hence, during times of anxiety or grief one needs to be
careful not to utter any such word or phrase that could be blasphemous. May Allah &
protect us!
Hadith 38
وعن ابنِ مسعودٍ مُّهَ، قَالَ: دخلتُ عَلَى النَّبِّ:﴿ وهو يُوعَكُ، فقلت: يَا رَسُولَ الله ، إنَّكَ
تُوْعَثُ وَعْكاً شَدِيداً ، قَالَ : (( أجَلْ، إنِّي أوعَكُ كمَا يُوعَثُ رَجُلانِ مِنكُمْ )) قَلْتُ: ذلِكَ أن
لَكَ أجْرِينِ ؟ قَالَ : (( أَجَلْ ، ذلِكَ كَذلِكَ، مَا مِنْ مُسْلِمٍ يُصيبُهُ أذىَ ، شَوْكَةٌ فَمَا فَوقَهَا إلَّ
كَفَّرَ اللهُ بِهَا سَيِّئَاتِهِ ، وَحُطَّتْ عَنْهُ ذُنُوبُهُ كَمَا تَحُطُّ الشَّجَرَةُ وَرَقَهَا )) مُتَّفَقٌّ عَلَيْهِ .
Ibn Mas'ud og narrates: I visited the Messenger of Allah
while he had a
fever. I said: "O Messenger of Allah! You have a very high fever." He replied:
"Indeed. My fever is equal to the fever experienced by two of you." I said:
"So that would mean that you will receive a double reward?" He replied:
"Yes. Similarly, no Muslim is afflicted by an injury, a thorn-prick or worse,
without Allah & expiating his sins thereby and his sins falling away as
leaves fall from a tree." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith reaffirms that patience obliterates a believer's minor sins that relate to the rights
of Allah des.
The Messenger of Allah's
intensified pain was to increase his rank and status. The
Messengers suffered most because they had perfect patience and were hopeful of a reward;
hence, their example provides a model for the rest of humanity to emulate.
From other ahadith, we learn of the great rewards in store for those who are patient when
afflicted with fever.
وحمى ليلة تكفر خطايا سنة مجرمة
A believer's single night of fever obliterates the sins of one year. (Kanzul 'Ummāl)
الحمى شهادة
One who dies of fever is a shahīd (martyr). (Daylamī)
الحمى تحت الخطايا كما تحت الشجرة ورقها
A fever eradicates sins like a tree sheds its leaves. (Kanzul 'Ummāl)
Hadīth 39
: (( مَنْ يُرِدِ اللهُ بِهِ خَيْراً يُصِبْ مِنْهُ)) رواه
وعن أبي هريرة ◌َّهُ، قَالَ : قَالَ رَسُولُ الله
البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: “When Allāh
des desires good for a person, He afflicts him (with calamities)." (Bukhārī)
Commentary
Every trial, tribulation, negative emotion, illness or death is a blessing for a believer. In this
world, it helps to draw him closer to Allah &S, while in the Hereafter it obliterates his sins,
augments his good deeds and elevates his status.
Hadith 40
وعن أنس ﴿ه، قَالَ: قَالَ رسولُ اللهِ ﴾: ((لا يَتَمَنََّنَّ أَحَدُكُمُ المَوتَ لضُرِّ أَصَابَهُ، فَإِنْ
كَانَ لاَ بُدَّ فاعلاً ، فَلَيَقُلْ: اللَّهُمَّ أَحْينِي مَا كَانَتِ الحَيَاةُ خَيْراً لِي، وَتَوفّنِي إِذَا كَانَتِ الوَفَاءُ

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RIYĀD AL-ȘĀLIĶĪN
خَيْراً لِي )) مُتَّفَقٌ عَلَيْهِ .
Anas
, narrates that the Messenger of Allah
said: "None of you should
desire death because of a calamity that has afflicted him. But if he has no
alternative, he should say: 'O Allah! Keep me alive as long as life is better
for me and take my life if death is better for me." (Bukhārī, Muslim)
Commentary
Death prevents a believer from worship and obedience; hence, one who is afflicted with
illness, poverty or similar worldly difficulties should not desire death. However, in the light
of other ahadith, scholars have mentioned that this prohibition is not absolute. In some
circumstances, a person is permitted to desire death. These include the yearning to meet
Allāh &, to achieve martyrdom in the path of Allah &S, to be buried in a blessed land or
to escape the detrimental trials associated with one's religion.
The best stance is to leave the matter of life and death in the hands of Allah de, since man
does not always know what is in his best interests. Every so often, a life of difficulty is better,
in view of the eternal rewards, and at other times, death is better for one who would have
lived a life of sin. One should, therefore, hand the matter over to Allah & as this will keep
one at peace and prevent irrational and undesirable thoughts.
Hadīth 41
وعن أبي عبد الله خَبَّاب بنِ الأَرتِّ ◌ِّهِ، قَالَ: شَكَوْنَا إِلَى رسولِ الله :﴿ وَهُوَ مَتَوَسِّدٌ
بُرْدَةً لَهُ فِي ظِلِّ الكَعْبَةِ ، فقُلْنَا: أَلَا تَسْتَنْصِرُ لَنَا أَلاَ تَدْعُو لَنَا؟ فَقَالَ : (( قَدْ كَانَ مَنْ قَبْلَكُمْ
يُؤْخَذُ الرَّجُلُ فَيُحْفَرُ لَهُ في الأرضِ فَيُجْعَلُ فِيهَا ، ثُمَّ يُؤْتَى بِالِمِنْشَارِ فَيُوضَعُ عَلَى رَأْسِهِ فَيُجْعَلُ
نصفَينِ ، وَيُمْشَطُ بأمْشَاطِ الحَدِيدِ مَا دُونَ لَحْمِهِ وَعَظْمِهِ ، مَا يَصُدُّهُ ذلِكَ عَنْ دِينِهِ ، وَاللهِ
لَيْثِّمَّنَّ اللـه هَذَا الأَمْرِ حَتَّى يَسيرَ الرَّاكبُ مِنْ صَنْعَاءَ إِلَى حَضْرَموتَ لاَ يَخَافُ إلَّ اللهَ والذِّئْب
عَلَى غَنَمِهِ ، ولكنكم تَسْتَعَجِلُونَ )) رواه البخاري .
وفي رواية : (( وَهُوَ مُتَوَسِّدٌ بُرْدَةً وَقَدْ لَقِيْنا مِنَ المُشْرِكِينَ شدَّةً)).
Khabbab ibn al-Arattagg 22 narrates: We complained to the Messenger of
Allāh
while he was lying down in the shade of the Ka'bah with his outer
22 Khabbab ibn al-Aratt &
s was one of the first to accept Islam and the first to proclaim his Islam in
Makkah Mukarramah. The polytheists regarded him as a soft target and tortured him immensely. He
adopted patience until he migrated to Madinah Munawwarah. He participated in all the battles and later
left to settle in Kūfa where he passed away in 37 Hijrī at the age of 72. 32 ahadith are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
garment tucked under his head (as a pillow). We said: "Are you not going
to seek help for us? Are you not going to make du'a' for us?" He replied:
"Among the nations before you there was a person who was seized and
placed in a hole which had been dug for him. A saw was then brought,
placed on his head and he was cut in half. Steel combs were used to comb
him through his flesh until his bones. These forms of torture did not make
him renounce his religion. I take an oath by Allah that He will most certainly
give victory to this religion (of Islam) to such an extent that a rider will be
able to travel from Șan'a to Hadramaut fearing none but Allah and wolves
attacking his flock of sheep. But, you are expecting things to happen too
quickly." (Bukhārī)
Another narration has: "He was lying down with an outer garment tucked
under his head (as a pillow), and we had faced persecution from the idolators."
Vocabulary and Definitions
"A rider will be able to travel from San'a to Hadramaut fearing none but Allah," means that
people would be at ease regarding their religious affairs because of the general safety and
security. The distance between the two cities is approximately 500 kilometres.
Commentary
Khabbāb ibn al-Aratt
, the narrator of this hadith, was one of those Sahabah who was
severely tortured by the polytheists. He was made to lie on burning coals and the fat that
melted from his back would be used to extinguish fires. The Sahabah were shocked when
they saw his back later in his life. Bilal &
and Sumayyah w
š were other Şahabah who were
severely tortured and whose only comfort was Allah &s and the consolation they received
from the Messenger of Allah
.
The Șahabah did not complain out of anger or impatience
about the difficulty they bore for the sake Islam; rather, their desire was to achieve freedom
so that they could worship Allah &s in peace.
The Messenger of Allah
consoled his Sahābah by urging them to wait for a time when
Allah & would grant them victory and the possessions of the world would come to their
feet. History testifies that this prophecy of the Messenger of Allah
regarding the spread
of Islam was correct. It confirms his truthfulness as a Messenger.
This hadith teaches us that it is praiseworthy to exercise patience for the sake of Islam, in
the face of difficulty and torture. Although it was permissible to outwardly utter words of
disbelief, while having firm faith in the heart, the Șahabah
chose the more difficult
path of perseverance upon the truth. Allah & made them endure torture and persecution

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in order to elevate their rank and status. Their tremendous faith in Allah &s, perseverance
and courage provide an exceptional model of leadership for humanity until Qiyamah.
Hadīth 42
وعن ابن مسعودٍ ﴿ه، قَالَ: لَمَّا كَانَ يَومُ حُنَيْنِ آثَرَ رسولُ اللهِ ﴿ه نَاساً في القَسْمَةِ،
فَأَعْطَى الأَفْرَعَ بْنَ حَابسٍ مَةً مِنَ الإِبِلِ ، وَأَعْطَى عُبَيْنَةَ بْنَ حصن مِثْلَ ذلِكَ ، وَأَعطَى نَاساً
مِنْ أَشْرِافِ العَرَبِ وآثَرَهُمْ يَوْمَئِذٍ في القَسْمَةِ. فَقَالَ رَجُلٌ: واللهِ إنَّ هذِهِ قِسْمَةٌ مَا عُدِلَ فِيهَا
، وَمَا أُرِيدَ فِيهَا وَجْهُ اللهِ ، فَقُلْتُ: وَاللهِ لِأُخْبِرَنَّ رسولَ اللهِ﴿ه، فَتَيُهُ فَأَخْبَرَتُهُ بِمَا قَالَ ،
فَتَغَيَّ وَجْهُهُ حَتَّى كَانَ كالصِّرْفِ . ثُمَّ قَالَ : (( فَمَنْ يَعْدِلُ إِذَا لم يَعْدِلِ اللهُ وَرسولُهُ ؟ )) ثُمَّ
قَالَ : (( يَرْحَمُ اللهُ مُوسَى قَدْ أُوذِيَ بأكْثَرَ مِنْ هَذَا فَصَبر)). فَقُلْتُ: لَاَ جَرَمَ لاَ أَرْفَعُ إِلَيْهِ
بَعدَهَا حَدِيثاً. مُتَّفَقٌّ عَلَيْهِ .
Ibn Mas‘ūd
narrates that after the battle of Hunayn, the Messenger
of Allah
gave preference to some people in distributing the booty. He
gave 100 camels to al-Aqra' ibn Habis and a similar number to 'Uyaynah
ibn Hisn. He also gave to some noblemen of the Arabs and gave them
preference in the distribution. A man said: "By Allah, this distribution is
not just and neither is it for the pleasure of Allah &s." I said to the man:
"By Allah, I am going to inform the Messenger of Allah
." Therefore, I
went to him and told him what the man had said. His face changed colour
to red and he then said: "Who will be just if Allah & and His Messenger
are not just?" He then added: "May Allah des shower his mercy on Mūsa
. He was harmed more than this but he exercised patience." I thought
to myself: "In future, I will most certainly not inform him of such things."
(Bukhārī, Muslim)
Commentary
Hunayn is the name of a valley about ten miles out of Makkah Mukarramah in the direction of
Ța'if. The battle of Hunayn took place after the conquest of Makkah Mukarramah in Shawwal
8 Hijrī. The Muslims were victorious and captured a large amount of booty, which included
twenty thousand camels and forty thousand sheep.
Al-Aqra' ibn Hābis
e was one of the leaders of the Banu Tamim who was respected during
the days of ignorance and after accepting Islam. The Messenger of Allah
gave more of
the booty to him and other new Muslims in order to win their hearts and welcome them
into the fold of Islam. Due to his confidence in the faith of those who had accepted Islam

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earlier, he did not give them as much and his decision was based on his wise management
and leadership.
The remark that the Messenger of Allah
was unjust in his distribution was made by one
of the hypocrites. When the Messenger of Allah
was informed of it, he exercised patience
and recalled the patience of Musa xe to draw strength and consolation. It is a characteristic
of the Messengers to overlook the abuses and taunts of their enemies.
Additional Points
The Messenger of Allah's
praise for Musa , despite being the leader of the
Messengers, was a sign of his humility.
Hadīth 43
: ((إِذَا أَرَادَ الله بعبدِهِ خَيراً عَجَّلَ لَهُ العُقُوبَةَ في
وعن أنسٍ طَّهُ، قَالَ : قَالَ رَسُول الله
الدُّنْيَا ، وَإِذَا أَرَادَ اللهُ بِعَبْدِهِ الشَّرَّ أَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَافِيَ بِهِ يومَ القِيَامَةِ )) .
وَقَالَ النَِّّ :﴿: ((إنَّ عِظَمَ الجَزَاءِ مَعَ عِظَمِ البَلاَءِ، وَإِنَّ اللهَ تَعَالَى إِذَا أَحَبَّ قَوْماً ابْتَلاَهُمْ ،
فَمَنْ رَضِيَ فَلَهُ الرِّضَا، وَمَنْ سَخِطَ فَلَهُ السُّخْطُ )) رواه الترمذي ، وَقالَ: ((حديث حسن )).
Anas
narrates that the Messenger of Allah
said: "When Allah &s
desires good for His servant, He hastens punishment for him in this world
(as a recompense for his sins). When He desires evil for His servant, He
withholds the punishment for his sins so that he may be punished in full
on the day of Qiyamah."
The Messenger of Allah
said: "The greater the difficulties, the greater
the reward. When Allah de loves a nation, He puts them through trials
and tribulations. One, who accepts, shall receive the pleasure of Allah des,
while one who is displeased shall receive the wrath of Allah &." (Tirmidhi)
Vocabulary and Definitions
"Punishment" in relation to a servant of Allah des refers to trials and tribulations such as
the death of a close one, loss of wealth or any similar difficulty.
Commentary
Allah & tests those whom He loves, more intensely than others. When a person bears trials
and tribulations patiently, hoping for reward from Allah &, then his sins are obliterated
and he will meet Allah &s in a state that Allah &s is pleased with him. One who endured
the most intense tribulations in this world will be rewarded most in the Hereafter. While the

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hadith explains the rewards of patience, it also highlights the iniquity of being displeased
and angered when dealing with difficulties.
One of the wisdoms for Allah &s testing a person is that Allah &s wants to draw him closer
to Him. For this reason, when faced with a difficulty or tribulation, one should immediately
engage in taubah and istighfär (repentance). One should also do some introspection and ensure
that one is not oppressing others or engaged in any sin.
Hadīth 44
وعن أنسٍ ◌ّهُ، قَالَ: كَانَ ابْنٌ لأبي طَلْحَةَ ﴿ّهُ يَشْتَكِي، فَخَرَجَ أَبُو طَلْحَةَ، فَقُبِضَ الصَّبيُّ
، فَلَمَّا رَجَعَ أَبُو طَلْحَةَ ، قَالَ: مَا فَعَلَ ابْنِي؟ قَالَتْ أَمُّ سُلَيْم وَهِيَ أمُّ الصَّبِيِّ: هُوَ أَسْكَنُ مَا
كَانَ ، فَقَرَّبَتْ إليه العَشَاءَ فَتَعَشَّى، ثُمَّ أَصَابَ مِنْهَا ، فَلَمَّا فَرَغَ ، قَالَتْ: وَارُوا الصَّبِيَّ فَلَمَّا
أَصْبِحَ أَبُو طَلْحَةَ أَتَى رسولَ اللهِ ﴿ فَأَخْبَرَهُ، فَقَالَ: (( أعَرَّسْتُمُ اللَّلَةَ؟ )) قَالَ : نَعَمْ ، قَالَ
(( اللَّهُمَّ بَارِكْ لَهُمَا ))، فَوَلَدَتْ غُلَاماً ، فَقَالَ لِي أَبُو طَلْحَةَ: احْمِلْهُ حَتَّى تَأْتِيَ بِهِ النَّبِيَّ
، وَبَعَثَ مَعَهُ بِتَمَرَاتِ ، فَقَالَ : (( أَمَعَهُ شَيءٌ ؟ )) قَالَ: نَعَمْ ، تَمَراتٌ ، فَأَخَذَهَا النَّبِيُّ
فَمَضَغَهَا، ثُمَّ أَخَذَهَا مِنْ فِيهِ فَجَعَلَهَا فِي فِّ الصَّبِّ ، ثُمَّ حَنَّكَهُ وَسَمَّاهُ عَبَدَ الله . مُنَّفَقٌ عَلَيْهِ .
وفي رواية للْبُخَارِيِّ: قَالَ ابْنُ عُبَيْنَةَ: فَقَالَ رَجُلٌ مِنَ الأَنْصَارِ : فَرَأيْتُ تِسِعَةَ أوْلادٍ كُلُّهُمْ قَدْ
فَرَؤُوا القُرْآنَ ، يَعْنِي : مِنْ أوْلادِ عَبدِ اللهِ المَولُودِ .
وَفي رواية لمسلمٍ: مَاتَ ابْنٌ لأبي طَلْحَةَ مِنْ أمَّ سُلَيْمٍ ، فَقَالَتْ لَأَهْلِهَا: لاَ تُحَدِّثُوا أَبَا طَلْحَةَ
بِابْنِهِ حَتَّى أَكُونَ أَنَا أُحَدِّنُهُ، فَجَاءَ فَقَرَّبَتْ إِلَيْهِ عَشَاءً فَأَكَلَ وَشَرِبَ، ثُمَّ تَصَنَّعَتْ لَهُ أَحْسَنَ مَا
كَانَتْ تَصَنَّعُ قَبْلَ ذلِكَ ، فَوَقَعَ بِهَا. فَلَمَّا أَنْ رَأَتْ أَنَّهُ قَدْ شَبَعَ وَأَصَابَ مِنْهَا ، قَالَتْ: يَا أَبَا
طَلْحَةَ ، أَرَأَيْتَ لو أنَّ قَوماً أعارُوا عَارِيَتَهُمْ أَهْلَ بَيْتٍ فَطَلَبُوا عَارِيَتَهُمْ ، أَلَهُمْ أَن يَمْنَعُوهُمْ ؟
قَالَ : لَا ، فَقَالَتْ: فَاحْتَسِبْ ابْنَكَ ، قَالَ: فَغَضِبَ ، ثُمَّ قَالَ: تَرَكْتِي حَتَّى إِذَا تَلَطَّخْتُ ، ثُمَّ
أَخْبَرتني بِابْنِي؟! فَانْطَلَقَ حَتَّى أَتَى رسولَ اللهِ ﴿ فَأَخْبَرَهُ بِمَا كَانَ فَقَالَ رسولُ الله
(( بَارَكَ اللهُ فِي لَيْلَتِكُمَا))، قَالَ: فَحَمَّلَتْ. قَالَ: وَكَانَ رسولُ اللهِ :﴿﴾ فِي سَفَرٍ وَهيَ
مَعَهُ ، وَكَانَ رسولُ اللهِ ﴿ إِذَا أَتَى المَدِينَةَ مِنْ سَفَرٍ لاَ يَطْرُقُهَا طُرُوقاً فَدَنَوا مِنَ المَدِينَةِ ،
. قَالَ : يَقُولَ أَبُو
فَضَرَبَهَا المَخَاضُ ، فَاحْتَبَسَ عَلَيْهَا أَبُو طَلْحَةَ ، وانْطَلَقَ رسولُ اللهِ
طَلْحَةَ: إِنَّكَ لَتَعْلَمُ يَا رَبِّ أَنَّهُ يُعْجِبُنِي أَنْ أَخْرُجَ مَعَ رسولِ اللهِ ﴾ إِذَا خَرَجَ وَأَدْخُلَ مَعَهُ إِذَا
دَخَلَ وَقَدِ احْتَبَسْتُ بِمَا تَرَى ، تَقُولُ أُمُّ سُلَيْمِ: يَا أَبَا طَلْحَةَ، مَا أَجِدُ الَّذِي كُنْتُ أجدُ انْطَلِقْ ،

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فَانْطَلَقْنَا وَضَرَبَهَا المَخَاضُ حِينَ قَدِمَا فَوَلَدَتِ غُلامَاً. فَقَالَتْ لِي أَمِّي: يَا أَنَسُ ، لا يُرْضِعُهُ
، فَلَمَّا أَصْبَحَ احْتَمَلْتُهُ فَانْطَلَقْتُ بِهِ إِلَى رسولِ الله
أحَدٌ حَتَّى تَغْدُو بِهِ عَلَى رسولِ الله
.. وَذَكَرَ تَمَامَ الحَدِيثِ .
Anas
narrates: A son of Abu Talhah
's fell ill. Abu Talhah 4% left
home and during his absence, the child passed away. When he returned
home, he asked: "How is my son?" Umm Sulaym wos, who was the mother
of the child, replied: "He is more relaxed than before." She then brought
his supper, which he ate. He then engaged in conjugal relations with her
and when he had finished, she said: "Shroud the child." The next morning,
Abū Talhah 4% went to the Messenger of Allah
and told him what had
happened. The Messenger of Allah
asked: "Did you engage in conjugal
relations last night?" He replied: "Yes." He said: "O Allah! Bless them both."
Consequently, she gave birth to a boy. Abū Țalhah
said to me: "Take
him to the Messenger of Allah
," and he sent some dates along with
him. On reaching the Messenger of Allah
the latter asked: "Is there
anything with him?" He replied: "Yes, some dates." The Messenger of Allah
took it, softened it in his mouth and placed it in the child's mouth. He
then named him 'Abdullah.
Another narration of Bukhārī has: Ibn 'Uyaynah said: A man from the Anșār
said: "I saw nine children all of whom had learnt the Qur'an," meaning nine
children from the offspring of 'Abdullah, the newborn.
Another narration of Muslim has: A son of Abū Talhah 4% from his wife,
Umm Sulaym wg
, passed away, so she said to her family members: "Do
not inform Abū Țalhah about his son until I have told h im myself." When
he returned home, she brought his supper, which he ate and drank. She
then beautified herself for him better than she had ever beautified herself
previously. He then had conjugal relations with her. When she noticed his
satisfaction, she said: "O Abū Țalhah! Tell me, if someone lends an item to
a particular family and later asks them to return it, does that family have
a right to refuse?" He replied: "No." She said: "Then expect the reward for
the passing away of your child." The narrator says: "He became angry and
said: 'You left me to become impure and then only informed me about my
son?' He then went to the Messenger of Allah
and told him what had
happened. The Messenger of Allah
said: "May Allah bless the night for

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RIYĀD AL-ȘĀLIĶĪN
you two." The narrator said that she became pregnant, and then continued:
"The Messenger of Allah
was on a journey and she accompanied him.
When the Messenger of Allah
returned from a journey, he would not enter
his house at night. As they approached Madinah, she began experiencing
labour pains, so Abū Țalah &
remained with her and the Messenger of
Allāh
continued. Abū Țalhah 4
said: 'O my Sustainer! You know that
I like to leave with the Messenger of Allah
when he leaves and to enter
Madinah when he enters, but I have now been delayed as You can see.' Umm
Sulaym ves then said to him: 'O Abu Talhah! I am no longer experiencing
the pains. You may proceed,' so we proceeded. She then went into labour
when they neared Madinah and gave birth to a boy. My mother said to me:
'O Anas! None should breast-feed him until you take him to the Messenger
of Allāh
' The next morning, I carried him to the Messenger of Allah
" He then related the entire hadīth. (Bukhārī, Muslim)
Vocabulary and Definitions
& - Tahnik means to soften a piece of date in the mouth and then place it beneath the palate
of a new-born baby so that it may swallow it. It is done as a good omen of īman because dates
are the fruit of a tree that the Messenger of Allah
compared to a believer.
Commentary
The hadith teaches us that a righteous Muslim woman who is patient and who sees to the
comfort of her husband is richly rewarded in this world and the Hereafter.
Umm Sulaym
was married to Malik ibn Nadar before she accepted Islam. He refused
to accept Islam and fled to Syria. She then married Abu Talhah 4.0%. It is narrated in other
ahādīth that Umm Sulaym wos was a brave woman who would go out with the men into the
battlefield and treat the wounded.
Abū Țallah 4% had great love for his son, Abū Umair, and was saddened when he became
ill. On the day his son passed away, Abu Talhah age was in the state of fasting and arrived
home late. From Umm Sulaym's weg
initial response to his question, he thought that the
child was no longer ill and this comforted him. Her patience and courage at the loss of a
child was extraordinary. She not only bore the tragedy with patience but also comforted her
husband by creating a pleasant environment in their home. Allah & blessed Umm Sulaym's
sincerity of intention with the excellent reward of pious offspring, through the blessed
du'a' of the Messenger of Allah
The Messenger of Allah
did not question Abū Talhah 4% about his previous night in order

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RIYĀD AL-ȘĀLIĶĪN
to pry into his private life, but out of surprise at his wife's amazing patience and acceptance
of Allah's &'s decision.
Additional Points
v One should be gentle and composed when conveying the news of death to others.
V The Messenger of Allah
was a central figure in the lives of the Sahabah A
š, who
consulted with him and profited from his company in many ways.
V It is Sunnah for a spouse to console his or her partner and lighten their burdens.
v It is important to give good names to children. 'Abdullah and 'Abd al-Rahman are the
most beloved of names to Allah &s.
v Spouses should beautify themselves for each other so that happiness and love may remain
strong between them. They however should not imitate the disbelievers nor should a
woman's beauty become exposed to others besides her husband.
v Tahnīk and the naming of a child should be done by a pious individual so that the effect
of his goodness may positively influence the child.
v It is permissible to utilise ambiguity or allusion in situations of necessity, if the right of
any individual is not compromised.
Hadīth 45
وعن أبي هريرةَ لَّهُ أنّ رسولَ اللهِ ﴿®، قَالَ: ((لَيْسَ الشَّدِيدُ بالصُّرَعَةِ، إِنَّمَا الشَدِيدُ الَّذِي
يَملِكُ نَفْسَهُ عِنْدَ الغَضَبِ )) مُتَّفَقِّ عَلَيْهِ .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "A strong
person is not one who wrestles his opponent to the ground. A strong person
is one who controls himself at the time of anger." (Bukhārī, Muslim)
Commentary
Islam revised the concept of strength from physical strength, which was the accepted meaning
during the pre-Islamic era of ignorance, to controlling oneself at the time of anger. One should
control anger since it causes grave harm to oneself, one's family and society. The fight against
the carnal desires is more challenging than fighting the enemy and a great deal of patience
is required to swallow anger, hence the relevance of this hadith to the chapter of patience.
Anger is in itself not blameworthy, however to misuse it is. The guiding principle we draw
from the life of the Messenger of Allah
is that one should be pleased with that which
pleases Allah &s and one should be angry with that which displeases Allah Ks. People often
only vent their anger on their subordinates, while behaving timidly before their superiors.
This is an indication that such anger is misplaced and the result of pride.

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Hadith 46
١ ، وَرَجُلانِ يَسْتَبَانِ ، وَأَحَدُهُمَا
وعن سُلَيْمَانَ بن صُرَدٍ مِّهِ ، قَالَ: كُنْتُ جالِساً مَعَ النَّبِيّ ،
: (( إِنِّي لَأَعْلَمُ كَلِمَةً لَوْ قَالَهَا
قدِ احْمَرَّ وَجْهُهُ ، وانْتَفَخَتْ أوْدَاجُهُ ، فَقَالَ رَسُول اللِهِ
لَذَهَبَ عَنْهُ مَا يَجِدُ ، لَوْ قَالَ: أعُوذ باللهِ مَنَ الشَّيْطَانِ الرَّجِيمِ ، ذَهَبَ مِنْهُ مَا يَجِدُ )) . فَقَالُوا
لَهُ: إِنَّ النَّبِّ ﴿، قَالَ: ((تَعَوّذْ باللـهِ مِنَ الشَّيْطَانِ الرَّحِيمِ )) مُتَفَقٌّ عَلَيْهِ
Sulayman ibn Surad 440% 23 narrates: I was once sitting with the Messenger
of Allāh
when two men began to quarrel. The face of one of them had
turned red and the veins on his neck were protruding. The Messenger of
Allāh
said: "I know a statement which, if he says, will cause his anger
to subside. If he says: 'I seek refuge in Allah from Shaitan, the accursed',
his anger will subside." (Bukhārī, Muslim) The Șahabah then said to him:
"The Messenger of Allah
said, 'Seek refuge in Allah from Shaitan, the
accursed." (Bukhārī, Muslim)
Vocabulary and Definitions
مشطن which means 'to burn', or from شاط is derived from the root word الشيطان The word
which means 'to be distant.'
The wordSI means one who is removed and isolated from the mercy of Allah &s.
Commentary
This hadith explains the verse of the Qur'an,
﴿وَاِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطُنِ نَزْعٌ فَاسْتَعِذْ بِاللهِ إِنَّهُ سَمِيْعٌ عَلِيْمٌ﴾
Should Shaitan provoke you, then seek protection from Allah. Verily He is All
Hearing, All Knowing. (Sūrah al-A'raf, 200)
Shaitan is well aware of the catastrophic harms that anger can cause in worldly and religious
matters; hence, he kindles the fires of anger and stokes its flames by his evil whisperings and
prompting. We have therefore been advised to address the root of the problem by seeking
protection in Allah des from Shaitan.
In addition to the du'a' taught to us in this hadith, scholars also prescribe that at the time
23
During the pre-Islamic days of ignorance, this Sahābī's name was Yasar. The Messenger of Allah
then changed it to Sulayman. He lived in Kufa and was martyred at the age of 93. 15 ahadith are
narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
of anger, a person should remain silent and move away from the aggravating source of his
anger. Other ahadith advise that an angry person should perform wudu' and that he should
sit down if he is standing and lie down if he is sitting. On a psychological level, one should
consider that Allah & is All-powerful, yet He forgives and overlooks, hence lower mortals
should do so to a greater extent. One should also concede that everything occurs by the will
of Allah &'s and that anger will not assist in solving any problem.
Hadīth 47
وعن معاذِ بنِ أَنْسٍ ﴿هَ: أَنَّ النَّبِيَّ ﴿َ، قَالَ: (( مَنْ كَظَمَ غَيظاً، وَهُوَ قَادِرٌ عَلَى أنْ يُنْفِذَهُ،
دَعَاهُ اللهُ سُبحَانَهُ وَتَعَالى عَلَى رُؤُوسِ الخَلائِقِ يَومَ القِيامَةِ حَتَّى يُخَيَِّهُ مِنَ الحُورِ العِينِ مَا
شَاءَ)) رواه أبو داود والترمذي ، وَقالَ : (( حديث حسن )) .
Mu'adh ibn Anastas
.24
narrates that the Messenger of Allah
said: "One
who suppresses his anger despite having the ability to give vent to it, Allah
des shall summon him on the day of Qiyamah before the entire creation so
that he may choose whichever of the wide-eyed maidens he likes." (Abū
Dāwūd, Tirmidhī)
Vocabulary and Definitions
JyJIJI (wide-eyed maidens) refer to the women of Paradise, who will have white and wide
eyes and will be exceedingly beautiful. The Qur'an states, "And fair large-eyed damsels who
are like preserved pearls." (Sūrah al-Wāqi'ah, 22-23)
Commentary
The effects of anger are devastating because a person has little control over his emotions
and actions when he is angry. Hence, to control and discipline oneself for the pleasure of
Allāh &s at that time carries immense reward. One can well imagine the honour one will
enjoy when one will be called up in front of the entire creation by Allah Je to receive the
reward for patience.
Scholars explain that a person will be rewarded according to the degree of restraint and
patience he exercises at the time of anger, and they further state that a person's true intention
and character are revealed at the time of anger.
According to another narration, Allah &s shall fill the heart of one who suppresses his anger
despite having the ability to give vent to it, with peace and īmān. (Jāmi' al-Şaghīr)
24 Mu'adh ibn Anas &
resided in Egypt. 30 ahādīth are narrated from him.

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Hadīth 48
: أوصِني . قَالَ : (( لا تَغْضَبْ )) فَرَدَّدَ مِراراً
وعن أبي هريرةَ ﴿ّهِ: أنَّ رَجُلاً قَالَ للنبي
، قَالَ : ((لاَ تَغْضَبْ )) رواه البخاري .
Abū Hurayrah 4% narrates that a person said to the Messenger of Allah
"Advise me." He replied: "Do not get angry." He repeated the request several
times and the Messenger of Allah
said: "Do not get angry." (Bukhārī)
Commentary
Scholars have identified the person who requested the advice as Sufyan ibn 'Abdullah al-
Thaqafi age. The Messenger of Allah
, in all probability, knew the Șaļābī to be one who was
easily angered, hence he provided him with advice that was appropriate to his temperament.
The advice the Messenger of Allah
gave was short but comprehensive and far-reaching.
Hadīth 49
: (( مَا يَزَالُ البَلاَءُ بالمُؤْمِنِ وَالمُؤْمِنَةِ في
وعن أبي هريرة بطّه ، قَالَ : قَالَ رَسُول الله
نفسِهِ ووَلَدِهِ وَمَالِهِ حَتَّى يَلْقَى الله تَعَالَى وَمَا عَلَيْهِ خَطِيئَةٌ)) رواه الترمذي ، وَقالَ : (( حديث
حسن صحيح )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Believing
men and women will continuously be afflicted with calamities and hardships
in respect of themselves, their children and their wealth, until they meet
Allāh without any sin in their name." (Tirmidhī)
Vocabulary and Definitions
Calamities with regard to "themselves" refer to sickness, poverty, etc. Calamities with regard
to "children" refer to death, sickness, instability or any issue that may cause hurt to a parent.
Calamities with regard to "wealth" refer to loss or destruction due to fire, theft, etc.
Commentary
Allāh &S, who is Most Wise, knows well why He puts us through trials. As believers, we
should exercise patience and be assured that Allah & is purifying our sins. Allah explains,
﴿وَلَبُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوْعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَتِ وَبَشِّرِ
الصّبِرِيْنَ
Most definitely We will test you with a bit of fear, with hunger and with a