Allah Almighty says: {O you who believe, be patient and endure} [Surat Āl ‘Imrān: 200] He also says: {We will surely test you with something of fear and famine, and loss of property, lives and fruits. But give glad tidings to those who are patient.} [Surat al-Baqarah:155] He also says: {Those who observe patience will be given their reward without measure.} [Surat az-Zumar: 10] He also says: {But whoever observes patience and forgives, it is indeed a matter of great resolve.} [Surat ash-Shūra: 43] Allah Almighty also says: {seek help in patience and prayer, for Allah is with those who are patient.} [Surat al-Baqarah: 153] Allah Almighty also says: {We will certainly test you so as to reveal those of you who struggle [in Allah’s way] and remain patient, and We will test sincerity of your assertions.} [Surat Muhammad: 31] There are many other well-known verse addressing patience and its merit.
Linguistically, Sabr (Arabic term for patience) means confinement. In Islamic terminology, it means confining oneself to three matters: first, obeying Allah; second, avoiding what He prohibited; and third, patience with what Allah decrees of painful fates.
1) Allah Almighty commanded the believers to be steadfast in obeying Him, abandon sins, and be content with His decree and fate.
2) Afflicting the believers is meant to test them and reward their patience, each according to his level of faith and patience.
3) Patience is a virtue and a praiseworthy behavior endured only by strong-willed individuals.
25/1- Abu Mālik al-Hārith ibn ‘Āsim al-Ash‘ari (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Purity is half of faith. (Saying) Al-hamdulillah (All praise be to Allah) fills the scale. (Saying) Subhānallah wal-hamdulillah (Exalted is Allah above every imperfection and all praise be to Allah) fills what is between the heavens and earth. Prayer is light. Charity is proof (of faith). Patience is illumination. The Qur’an is an argument either for you or against you. Everyone goes out in the morning and sells himself either freeing it or destroying it.” [Narrated by Muslim]
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Freeing it: saving it from punishment.
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1) The merit of purity in Islam such that it amounts to half of the faith.
2) The merit of the remembrance of Allah, Glorified and Exalted, and its great reward.
3) Prayer illuminates the path of truth for its observer in this life and the Sirāt (bridge over hellfire) in the Hereafter.
4) The merit of patience, for it is a praiseworthy trait that shines a ray of light in the intense gloom of adversity. It was described as illumination because it involves burning as well as brightness, given how hard it is.
5) It urges giving care and attention to the Qur’an in terms of recitation, understanding, implementation, preaching, and finding sufficiency in revelation apart from any other source. This is the reward of the believer who pays great care to the Book of Allah Almighty.
26/2- Abu Sa‘īd Sa‘d ibn Mālik ibn Sinān al-Khudrī (may Allah be pleased with him and his father) reported that a group from the Ansār asked the Prophet (may Allah’s peace and blessings be upon him) to give them [money] and he gave them. They asked him again and he gave them until he ran out of money. After he had spend everything he had, he said to them: “Whatever good I have, I will not withhold it from you. Whoever seeks to be chaste, Allah will grant him chastity; whoever seeks to be self-sufficient, Allah will grant him self-sufficiency; whoever seeks to be patient, Allah will grant him patience. No one is granted a gift better and ampler than patience.” [Narrated by Al-Bukhāri and Muslim]
1) When the servant refrains from unlawful deeds, Allah, Exlated and Glorified, will grant him virtuousness and protect him and his relatives from such unlawful deeds and their allure.
2) When the servant suffices himself with what Allah gives him rather than beg people for what they have, Allah will make him needless of people and aid him in keeping his integrity intact without having to beg.
3) One of the best blessings the servant is granted is to have patience in all his affairs.
27/3 - Abu Yahya Suhayb ibn Sinān (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “How wonderful the affair of the believer is! Indeed, all of his affairs are good for him. This is for none but the believer. If something good happens to him, he is grateful to Allah, and that is good for him. And if something bad happens to him, he has patience, and that is good for him.” [Narrated by Muslim]
1) It urges showing gratitude to Allah in times of prosperity because it increases the blessings.
2) The believer who has complete faith and sincere certitude displays gratitude when blessed and patience when afflicted.
3) The excellence of patience because it is one of the most particular traits of the believers.
28/4- Anas (may Allah be pleased with him) reported: When the Prophet (may Allah’s peace and blessings be upon him) became fatally ill and was suffering the agonies of death, Fātimah (may Allah be pleased with her) said, “How agonized my father is!” So he said: “Your father will suffer no more agony after this day.” When he died, she said: “O Father, who answered the Lord Who called him. O Father, whose abode is the highest garden of Paradise. O Father, whose death we announce to Gabriel.” When he was buried, Fātimah said: “How could you find it pleasing to your hearts to throw dust over the Messenger of Allah?” [Narrated by Al-Bukhāri]
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1) The Messenger of Allah (may Allah’s peace and blessings be upon him) like other human beings; suffered from illnesses, hunger, and thirst. Therefore, it is impermissible to seek his help after his death, which some ignorant people do. May Allah guide them to achieve Tawhīd and sincerity for Allah, the Lord of the worlds.
2) There is no harm in slight lamentation as long as it is not caused by discontentment with the decree of Allah, Glorified and Exalted, but rather by overwhelming sadness.
3) It encourages adherence to patience in the face of adversities and refraining from discontent.
29/5- Abu Zayd Usāmah ibn Zayd ibn Hārithah, the Prophet’s freed slave and his beloved and the son of his beloved (may Allah be pleased with him and his father), said: “The daughter of the Messenger of Allah (may Allah’s peace and blessings be upon him) sent him a message saying: ‘My son is dying, so come to us.’ He sent her his reply, greeting her with peace then saying: ‘To Allah belongs what He takes, and to Him belongs what He gives, and for everything He sets a specific term. So she should have patience and seek the reward from Allah.’ She then sent a message adjuring him (to come to her). So he got up along with Sa‘d ibn ‘Ubādah, Mu‘ādh ibn Jabal, Ubay ibn Ka‘b, and Zayd ibn Thābit among others (may Allah be pleased with them). The boy was brought to the Messenger of Allah so he placed him on his lap while he was breathing his last. Tears flowed from the eyes of the Messenger of Allah, so Sa‘d said: ‘What is this, O Messenger of Allah?’ He said: ‘This is mercy which Allah has placed in the hearts of His servants.’” In another version he said: “This is mercy which Allah has placed in the hearts of whomever He wills of His servants. Verily, Allah bestows His Mercy on the merciful among His servants.” [Narrated by Al-Bukhāri and Muslim]
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1) It shows the obligation of patience at times of calamity and refraining from discontentment.
2) It displays the humility of the Prophet (may Allah’s peace and blessings be upon him) and his concern for the affairs of the Companions (may Allah be pleased with them). He would feel happy when they were happy and sad when they were sad.
3) It is permissible to cry out of mercy towards the afflicted but without wailing. If women gather and cry loudly in an exaggerated manner when someone dies, this is prohibited.
4) Merciful people who show mercy towards one another in the life of this world, Allah Almighty will grant them mercy in this life and in the Hereafter, because one of the means to obtain Allah’s mercy is to show mercy to one another.
30/6 - Suhayb (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Among the people who lived before you, there was a king who had a sorcerer. When the sorcerer became old, he said to the king: ‘I have become old, so send me a boy whom I will teach sorcery.’ So, he sent him a boy to teach him. On the boy’s way, whenever he went to the sorcerer, there was a monk. The boy sat with him and listened to his speech and admired it. So, whenever he went to the sorcerer, he passed by the monk and sat with him; and on visiting the sorcerer, the latter would beat him (for being late). The boy complained about this to the monk. The monk said to him: ‘When you fear the sorcerer, say to him: “My family detained me,” and when you fear your family, say to them: “The sorcerer detained me.”’ The boy carried on like that (for some time). One day he saw a huge beast that blocked the people’s way. The boy said: ‘Today I shall know whether the sorcerer or the monk is better.’ So, he took a stone and said: ‘O Allah! If what the monk is upon is dearer to You than what the sorcerer is upon, then let this beast be killed so that people can pass.’ Then he threw the beast with the stone and killed it and people managed to pass. The boy came to the monk and informed him about that. The monk said to him: ‘O son! Today you are better than me; you have come to a stage where I feel that you would soon be put to a trial, and in case you are put to a trial, do not inform them about me.’ The boy used to treat people suffering from congenital blindness, leprosy, and other diseases. One of the king's companions, who had become blind, heard about the boy. He brought many gifts for the boy and said: ‘All these gifts are for you on condition that you cure me.’ The boy said: ‘I do not cure anybody; it is only Allah Almighty who can cure people. If you believe in Allah Almighty I will supplicate Him to cure you and He will cure you.’ So, he believed in Allah Almighty and Allah cured him. Later, that man came to the king and sat with him as he used to. The king said: ‘Who gave you back your sight?’ The man replied: ‘My Lord.’ The king then said: ‘Do you have a Lord other than me?’ The man said: ‘My Lord and your Lord is Allah.’ The king tortured him and did not stop until he told him about the boy. So, the boy was brought to the king and he said to him: ‘O son! Your magic has reached the extent that enables you to cure congenital blindness, leprosy, etc.’ The boy said: ‘I do not cure anyone. Only Allah Almighty can cure.’ So, he tortured him also until he informed him about the monk. Then the monk was brought to him and the king said to him: ‘Abandon your religion.’ The monk refused and so the king ordered a saw to be brought, and it was placed in the middle of his head and he was split until he fell in two halves. Then the king’s companion was brought and it was said to him: ‘Abandon your religion.’ He refused to do so, and so a saw was brought and placed in the middle of his head and he was split until he fell in two halves. Then the boy was brought and it was said to him: ‘Abandon your religion.’ He refused and so the king turned him over to a group of his people and said: ‘Take him to such-and-such mountain. Ascend the mountain with him till you reach its peak, then see if he abandons his religion; otherwise throw him from the top.’ They took him and when they ascended to the top, he said: ‘O Allah! Save me from them the way You wish.’ So, the mountain shook and they all fell down and the boy came back walking to the king. The king said: ‘What did your companions do?’ The boy said: ‘Allah saved me from them.’ So, the king turned him over to a group of his people and said: ‘Take him on a boat to the middle of the sea and ask him to renounce his religion, but if he refuses, throw him overboard.’ So, they took him out to the sea and he said: ‘O Allah! Save me from them the way You wish.’ So the boat capsized and they drowned. Then the boy came walking back to the king and the king said: ‘What did your companions do?’ The boy replied: ‘Allah saved me from them.’ Then he said to the king: ‘You will not be able to kill me until you do as I order you.’ The king asked: ‘And what is that?’ The boy said: ‘Gather the people in one place and tie me to the trunk of a tree, then take an arrow from my quiver and say: "In the Name of Allah, the Lord of the boy." Then shoot it at me. If you do this, you will kill me.’ So, the king gathered the people in one place and tied the boy to a tree trunk, then took an arrow from his quiver and placed the arrow in the bow, then said: ‘In the Name of Allah, the Lord of the boy,’ then shot the arrow. It hit the boy in the temple, and the boy put his hand over the arrow wound and died. The people proclaimed: ‘We believe in the Lord of the boy!’ The king was approached and was told: ‘Remember what you were afraid of? By Allah, what you feared has happened; people have believed.’ So he ordered that trenches be dug at the entrances to roads, and they were dug, and fires were kindled therein. Then the king said: ‘Whoever does not renounce his religion, throw him into the fire.’ They did so until a woman came with her child, and she was hesitant to jump into the fire (out of fear), so her child said to her: ‘Be patient mother, for verily, you are upon the truth!’” [Narrated by Muslim]
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-- Leprosy: white patches on the skin.
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Temple: the part of the face between the eye and the ear-lobe.
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1) It is recommended to learn at a young age because it is like engraving on stone.
2) Those who believe and are mindful of Allah are His allies, and they are blessed with supernatural occurrences because of their merit in the sight of Allah.
2) It is out of Allah’s mercy that He answers the distressed person when he calls upon Him.
3) It urges sacrificing for the sake of calling to Allah, Glorified and Exalted, and manifesting the truth.
5) One of the fields of Jihad for the sake of Allah, the Exalted, is to endure the harm caused by the disbelievers, sinners, and those who introduce innovations into the religion, It is also among the highest-ranking good deeds at times of tribulation.
6) Tawhīd (monotheism) of Allah and doing good deeds sincerely for Him are among the most important rights of Allah Almighty upon His servants. They measure how close or distant the servant is from Allah, Glorified and Exalted. The stronger one’s faith becomes and the more rooted Tawhīd is in his heart, the more he draws closer to Allah and gains His love. On the contrary, the weaker one’s faith and Tawhīd become, the more distant and humiliated he becomes.
7) Tawhīd of Allah, Glorified and Exalted, and refraining from all kinds and forms of polytheism is the greatest cause a scholar should pursue and preach.
31/7- Anas (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) passed by a woman who was weeping beside a grave. He said to her: ‘Fear Allah and be patient.’ She said: ‘Leave me alone, for you have not been afflicted with my calamity,’ and she did not recognize him. She was later told that he was the Prophet (may Allah’s peace and blessings be upon him). So, she went to the house of the Prophet (may Allah’s peace and blessings be upon him) and there she did not find any doormen. Then she said to him: ‘I did not recognize you.’ He said: ‘Indeed, patience is only at the first shock.’” [Narrated by Al-Bukhāri and Muslim]
In a version narrated by Muslim: “...a woman crying over (the death of) a child of hers.”
1) It shows the good morals of the Prophet (may Allah’s peace and blessings be upon him) in the manner he preached the truth and showed mercy to the people.
2) The praiseworthy patience is when one reacts as such at the first shock.
32/8 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Allah Almighty says: My reward shall be nothing less than Paradise for My faithful servant who, if I take the life of his beloved one from the inhabitants of the world, he bears it patiently in expectation of My reward.” [Narrated by Al-Bukhāri]
Beloved one: it may be one’s child, mother, father, sibling, uncle, or friend.
1) The excellence of exercising patience when a beloved one dies, because Allah will reward with Paradise the servant who expects the reward [of patience] from Allah.
2) It shows the kindness of Allah, Glorified and Exalted, towards His servants as He compensates those who are patient with great reward; so, how blissful the patient ones are!
33/9 - ‘Ā’ishah (may Allah be pleased with her) asked the Prophet (may Allah’s peace and blessings be upon him) about the plague. He told her: “It was a Punishment sent by Allah upon whom He willed, and Allah Almighty made it a source of mercy for the believers; for if one patiently stays during the plague in his country hoping for Allah’s reward and believing that nothing will befall him except what Allah has written for him, he will gain the reward of a martyr.” [Narrated by Al-Bukhāri]
34/10 - Anas (may Allah be pleased with him) reported: I heard the Prophet (may Allah’s peace and blessings be upon him) say: “Allah, Glorified and Exalted, said: If I afflict my servant in his two dear things (i.e. his eyes), and he endures patiently, I shall compensate him for them with Paradise.” [Narrated by Al-Bukhāri]
1) It shows excellence of patience and awaiting Allah’s reward, for they are intertwined. If the individual wishes to obtain the reward for his patience, then his patience must be for the sake of Allah, Glorified and Exalted, rather than worldly purposes.
2) A person afflicted with the plague should remain in his country, exercise patience, and await Allah’s reward, based on the saying of the Prophet (may Allah’s peace and blessings be upon him): “If you heard of it (the plague) striking some land, then do not proceed towards it, and if it struck a land while you are in it, then do not leave to flee from it.” [Narrated by Al-Bukhāri]
3) Whomever Allah Almighty loves, He afflicts him with trials to fend off harm heading his way, or to absolve him of a sin, or to raise him in rank in this life and the Hereafter.
4) Paradise is the ultimate compensation because its bliss is everlasting; so, the individual should always seek Paradise as compensation for any harm afflicting him.
35/11- ‘Atā’ ibn abi Rabāh reported: “Ibn ‘Abbās (may Allah be pleased with him and his father) said to me: ‘Shall I show you a woman of Paradise?’ I said: ‘Yes, please do.’ He said: ‘This black woman. She came to the Prophet (may Allah’s peace and blessings be upon him) and said: “I suffer from epileptic seizures and, as a result, my body becomes uncovered. So please supplicate Allah, the Exalted, for me.” The Prophet said: “If you wish, be patient and you will enter Paradise, or, if you wish, I will supplicate Allah to cure you.” She then said: “But I become uncovered, so supplicate Allah that I do not become uncovered.” So he supplicated for her.’” [Narrated by Al-Bukhāri and Muslim]
1) It shows the excellence of patience, for it is a cause for admission to Paradise.
2) It is possible to bear witness that someone will enter Paradise for those whom the Messenger of Allah (may Allah’s peace and blessings be upon him) testified.
3) It shows the intense modesty of the female Companions (may Allah be pleased with them). Muslim women of today should take them as role models and adhere to proper Hijāb, for Allah has blessed them with the obligation of Hijāb.
36/12- Abu ‘Abdur-Rahmān ‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) said: “It is as though I am looking at the Messenger of Allah (may Allah’s peace and blessings be upon him) as he tells the story of one of the Prophets (peace be upon them) whose people struck him and caused him to bleed, and he wiped the blood from his face, saying: ‘O Allah! Forgive my people for they do not know.’” [Narrated by Al-Bukhāri and Muslim]
Tells the story of a Prophet: act like the past Prophet who suffered as much harm as our Prophet (may Allah’s peace and blessings be upon him) in the battle of Uhud.
1) One should follow the example of the Prophets’ patience and endurance of harm for the sake of preaching their call to people.
2) One should not deal with the ignorant in the same manner they do because a believer is expected to be a gracious forgiver of the harms inflicted by them.
3) One should not supplicate for the swift punishment of the opponents and the enemies of the religion.
37/13 - Abu Sa‘īd and Abu Hurayrah (may Allah be pleased with them) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “No fatigue, disease, sorrow, sadness, harm, or distress befalls a Muslim, even a prick he receives from a thorn, but Allah will thereby expiate some of his sins.” [Narrated by Al-Bukhāri and Muslim]
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38/14- Ibn Mas‘ūd ‘(may Allah be pleased with him) reported: I visited the Prophet (may Allah’s peace and blessings be upon him) while he was suffering from fever. I said: “O Messenger of Allah! You are suffering from a strong fever.” He said: “Yes, I suffer as much as two men of you.” I said: “Is it because you gain double the reward?” He said: “Yes, it is so. No Muslim is afflicted by a harm, be it the pricking of a thorn or anything more (painful than that), but Allah thereby expiates his bad deeds and causes his sins to fall away from him just as a tree sheds its leaves.” [Narrated by Al-Bukhāri and Muslim]
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1) One of the aspects of Allah’s mercy towards His servant is that He expiates some of his sins by what he suffers of grief, distress, fatigue, and illness among others.
2) The more the believer suffers sickness and harm and he is patient with it, the greater the reward Allah grants him and expiates his sins thereby.
3) The individual should not make himself suffer both the harm and the loss of reward due to impatience; it is obligatory at times of distress to adhere to patience and avoid discontentment.
39/15 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If Allah wills good for someone, He afflicts him with trials.” [Narrated by Al-Bukhāri]
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1) Facing affliction with patience and expectation of the reward from Allah raises one’s ranks and expiates his sins.
2) The afflictions befalling the believer is a proof that Allah loves him and wills good for him.
40/16 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Let none of you wish for death due to a harm that afflicted him. If he cannot help but do so, let him say: O Allah, keep me alive as long as life is better for me and cause me to die as long as death is better for me!” [Narrated by Al-Bukhāri and Muslim]
1) It instructs against wishing for death at times of trials and distress because it runs counter to the obligation of patience and indicates the impatience of the distressed individual.
2) A believer relies on Allah in all of his affairs and loves to meet Him, Glorified and Exalted; for the best of people is the one whose life is long and his deeds are good.
41/17- Abu ‘Abdullah Khabāb ibn al-Aratt (may Allah be pleased with him) reported: We complained to the Messenger of Allah (may Allah’s peace and blessings be upon him) regarding the persecution inflicted upon us by the disbelievers while he was lying in the shade of the Ka‘bah and using his cloak as a pillow. We said: “Would you seek help for us? Would you supplicate (Allah) for us?” He replied: “Among those who came before you, a man would be seized and held in a pit dug for him in the ground and he would be sawed into two halves from his head, and his flesh torn away from his bones with an iron comb; but, in spite of this, he would not wean away from his faith. By Allah, Allah will bring this matter to its completion until a rider will travel from San‘ā’ to Hadramout fearing none except Allah, and except the wolf for his sheep, but you are in too much of a hurry.” [Narrated by Al-Bukhāri]
In another version: “while he was using his cloak as a pillow, and we had suffered considerable persecution from the disbelievers.”
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1) The obligation of enduring the harm of the enemies of the Muslims whilst taking the means to victory and relief.
2) Among the proofs of Prophethood is that what the Prophet (may Allah’s peace and blessings be upon him) foretold came true. The consequence of patience was exactly what he foretold; the matter of the religion was completed (and Islam prevailed).
42/18- Ibn Mas‘ūd (may Allah be pleased with him) reported: “On the Day of (the battle of) Hunayn, the Messenger of Allah (may Allah’s peace and blessings be upon him) favored some people in the distribution of spoils. He gave Al-Aqra‘ ibn Hābis one hundred camels and gave ‘Uyaynah ibn Hisn the same. On that day, he gave to some of the nobles of the Arabs, favoring them over others in the distribution of the spoils. A man said: ‘By Allah! There is no justice in this distribution and it is not intended to please Allah.’ I said to myself: ‘By Allah! I will tell the Messenger of Allah (may Allah’s peace and blessings be upon him) about this.’ I went to him and informed him of what the man had said. The color of his face changed as if it was dyed in red, and he said: ‘Who will observe justice if Allah and His Messenger do not?’ Then he said: ‘May Allah have mercy upon Mūsa (Moses); he was hurt more than this, but he remained patient.’ Having heard this, I said to myself: ‘Surely, I shall never convey any speech of this kind to him any more.’” [Narrated by Al-Bukhāri and Muslim]
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1) It is permissible for the ruler to give to people based on the benefit expected, such as appealing to their hearts.
2) The individual should follow the example of the Prophets in their patience in the face of harm, and he should expect the reward from Allah Almighty. If one is harmed, he should console himself with [thinking of] the harm inflicted upon the Prophets before us (peace be upon them).
43/19 - Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “If Allah willed to do good to His servant, He expedites his punishment in the life of this world, and if He willed to do ill to His servant, He withholds the punishment for his sins until He comes with all his sins on the Day of Resurrection.”
The Prophet (may Allah’s peace and blessings be upon him) also said: “The greater the tribulation, the greater the reward. When Allah loves a people, He tests them. So whoever is content, for him is content; and whoever is discontent, for him is discontent.” [Narrated by Al-Tirmidhi; and he classified it as Hasan (sound)]
1) Punishment expiates sins.
2) The individual should endure adversity in order to gain the pleasure of Allah, the Exalted.
3) The respite that Allah, the Exalted, grants the sinners is only a gradual destruction for them, because their punishment is delayed for a wisdom and until a prescribed time that Allah Almighty destined for them. {until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair.}
The above Hadīths explicitly indicate that the stronger the believer’s faith is, the greater the afflictions and trails he goes through. Conversely, the weaker his faith is, the lesser the afflictions and trials. This refutes the feeble-minded people who claim that if the believer is afflicted, then his Lord is displeased with him. This is a faulty assumption whose purpose is to associate the pleasure of Allah in the Hereafter with prosperity in the life of this world. {Do they think that what we extend to them of wealth and children, is [because] We hasten for them good things? Rather, they do not perceive.}
44/20- Anas (may Allah be pleased with him) reported: “The son of Abu Talhah was sick. Abu Talhah went out (on an errand) and his son breathed his last in his absence. When Abu Talhah returned home, he asked: ‘How is my son?’ Um Sulaym (the child’s mother) said: ‘He is now calmer than he ever was.’ She served him the evening meal and he took it then he had sexual intercourse with her. When he was done, she said: ‘Make arrangements for the boy’s burial.’ The next morning, Abu Talhah went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and informed him, whereupon he said: ‘Did you and her have intimate relations last night?’ He said: ‘Yes.’ The Messenger of Allah said: ‘O Allah, bless (it) for them,’ so (as a result of the blessing she became pregnant and) she gave birth to a baby boy. Abu Talhah told me (Anas) to carry the baby to the Prophet (may Allah’s peace and blessings be upon him), and he sent some dates with him. He (the Prophet) asked: ‘Is there anything sent with him?’ They (the Companions) said: ‘Yes. Some dates.’ The Prophet (may Allah’s peace and blessings be upon him) took the dates and chewed them. He then put them in the baby’s mouth and gently rubbed his palate with them, and he gave him the name ‘Abdullah.” [Narrated by Al-Bukhāri and Muslim]
The wording of another narration of Al-Bukhāri reads: Ibn ‘Uyaynah said: “A man from the Ansār said: ‘I saw nine children, and all of whom memorized the entire Qur’an,’ referring to the children of the infant boy ‘Abdullah ibn Talhah.
In a version narrated by Muslim: The son of Abu Talhah and Um Sulaym died, so she said to her family: “Do not tell Abu Talhah about his son until I mention it to him myself.” Abu Talhah came home and she gave him supper. He ate and drank. She then beautified herself the best way she ever did and he slept with her. When she saw that he was satisfied after sexual intercourse with her, she said, “O Abu Talhah! If some people borrow something from another family and then the latter ask for its return, would they refuse to give it back to them?” He said, “No”. She said, “Then expect the reward (from Allah) for your son (i.e for his death).” Abu Talhah got angry, and said; “You left me uninformed until I stained myself (with sexual intercourse) and then you told me about my son!” He went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and informed him about the matter. Thereupon the Messenger of Allah said, “May Allah bless the night you spent together!” He (the narrator) said: She conceived. (One day) the Messenger of Allah was in the course of a journey and she was along with him. When the Messenger of Allah used to return to Madīnah from a journey, he would not enter it during the night. When the travelers were near Madīnah, she felt labor pains, so Abu Talhah remained with her and the Messenger of Allah proceeded on. Abu Talhah said: “O my Lord, You know that I love to go along with the Messenger of Allah when he goes out and enter along with him when he enters, and I have been detained as You see.” Um Sulaym then said: “O Abu Talhah, I do not feel (so much pain) as I was feeling earlier, so we better proceed on." So we proceeded on and she felt the labor of delivery as they reached Madīnah. She gave birth to a male child. My mother said to me: “O Anas, none should suckle him until you go to the Messenger of Allah tomorrow morning.” The next morning I carried the baby with me to the Messenger of Allah (may Allah’s peace and blessings be upon him. Then he reported the remaining part of the Hadīth.
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1) Today, women should follow the example of the female Companions (may Allah be pleased with them) with regard to their patience such as Um Sulaym (may Allah be pleased with her).
2) A sign of a person’s prudence is to choose the best names for his sons and daughters.
3) Anyone who bears a calamity patiently and awaits Allah’s reward, Allah, the Exalted, will compensate him with better than what he lost either in himself or his family.
45/21 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The strong man is not the one who can overpower others (in wrestling); rather, the strong man is the one who controls himself when he gets angry.” [Narrated by Al-Bukhāri and Muslim]
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46/22- Sulaymān ibn Surad (may Allah be pleased with him) reported: While I was sitting in the company of the Prophet (may Allah’s peace and blessings be upon him), two men insulted each other and the face of one of them turned red and his jugular veins swelled (out of extreme anger). The Prophet (may Allah’s peace and blessings be upon him) said: “I know a word that if he said, his rage would go away. If he said: A‘ūdhu billāhi min ash-shaytān ar-rajīm (I seek refuge with Allah from the accursed devil), his rage would subside.” So they said to the man: The Prophet (may Allah’s peace and blessings be upon him) said: “Seek refuge with Allah from the accursed devil.” [Narrated by Al-Bukhāri and Muslim]
1) It urges the individual to adhere to self-restraint at the time of anger.
2) Seeking refuge in Allah from the accursed devil helps the person to be patient and restrain himself. The devil is the source of all evils. He keeps fanning the rage of the angry person until the latter speaks ill and does what displeases Allah, the Most Merciful.
3) Getting angry for a cause other than the cause of Allah Almighty is inspired by the devil, whereas getting angry because of the violation of Allah’s prohibitions is a sign of sound faith.
47/23 - Mu‘ādh ibn Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Whoever suppresses his rage while being able to vent it, Allah, Glorified and Exalted, will call him before the entire creation on the Day of Judgment so that he can choose whomever he wishes of the houris (damsels of Paradise).” [Narrated by Abu Dāwūd and Al-Tirmidhi, who classified it as Hasan (sound)]
48/24 - Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (may Allah’s peace and blessings be upon him) and said: “Advise me.” He replied: “Do not get angry.” The man repeated this several times and every time he replied: “Do not get angry.” [Narrated by Al-Bukhāri]
49/25 - Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “Trials will not cease afflicting the believing man and the believing woman in their self, children, and wealth, until they meet Allah without having any sin.” [Narrated by Al-Tirmidhi; he classified it as Hasan Sahīh (sound and authentic)]
Suppresses his rage: to withstand its cause and bear it patiently.
1) It shows the excellence of patience as it is one of the major means to draw oneself closer to Allah, the Exalted, and a most important advice to be heeded by the believer.
2) When the believer bears patiently and awaits Allah’s reward, Allah Almighty expiates his sins.
3) An aspect of Allah’s mercy towards his believing servants is that He expiates their sins by afflicting them with calamities and plights of this world.
50/26- ‘Abdullah ibn ‘Abbās (may Allah be pleased with him and his father) reported: ‘Uyaynah ibn Hisn came to Madīnah and stayed with his nephew al-Hurr ibn Qays who was among the people close to ‘Umar (may Allah be pleased with him). The Qur’anic reciters, old or young, had the privilege of joining ‘Umar’s council and he used to consult them. ‘Uyaynah said to al-Hurr: “My nephew! You are privileged in the sight of this Commander of the Believers. So, seek permission for me to sit with him?” Al-Hurr asked ‘Umar and he granted permission. When ‘Uyaynah came into the presence of ‘Umar, he addressed him thus: “O son of al-Khattāb! By Allah, you neither bestow much on us nor deal with us justly.” ‘Umar got so angry that he was about to beat him. Thereupon, al-Hurr said: “O Commander of the Believers! Allah said to His Prophet (may Allah’s peace and blessings be upon him): {Be gracious, enjoin what is right and turn away from those who are ignorant.} [Al-A‘rāf: 199] Indeed, this one is from the ignorants.” By Allah! ‘Umar stood committed to the verse when al-Hurr recited it, as he always adhered strictly to the Book of Allah Almighty. [Narrated by Al-Bukhāri]
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1) When one is stricken with rage and anger, he should remember the words of Allah, the Exalted, the words of the Messenger of Allah (may Allah’s peace and blessings be upon him), and the practice and patience of the Companions (may Allah be pleased with them) so that one commits to the limits set by Allah Almighty.
2) It shows the great merit of the honorable Companion ‘Umar ibn al-Khattāb (may Allah be pleased with him) as he was committed to the limits of Allah, the Exalted. Today, Muslims should follow the example of role models like the Companions (may Allah be pleased with them) and avoid the likes of disbelievers, sinners, and heedless people.
3) The ruler is obligated to choose people of knowledge and faith to be his companions.
51/27 - Ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “There will be favoritism after me and other matters that you will disapprove of.” The Companions asked: “O, Messenger of Allah, what do you order us to do (under such circumstances)?” He said: “Fulfill the duties upon you and ask Allah for your rights.” [Narrated by Al-Bukhāri and Muslim]
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52/28- Abu Yahya Usayd ibn Hudayr (may Allah be pleased with him) reported that a man from the Ansār said: “O Messenger of Allah! Will you not appoint me as you appointed so-and-so?” He replied: “You will experience favoritism after me, so have patience until you meet me at the Hawd (the Basin).” [Narrated by Al-Bukhāri and Muslim]
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1) It urges people to bear patiently the rulers’ unlawful treatment of their subjects and that they should fulfill their duties of listening and obeying in what is good.
2) Asking Allah, the Exalted, of His bounties is one of the greatest means to secure one’s needs and ward off what he fears.
3) The reward of those who were patient on the Day of Judgment is drinking from the Basin of the Prophet (may Allah’s peace and blessings be upon him). If the believer misses any of the fortunes of this world, he should remember the great reward in the Hereafter.
53/29 - Abu Ibrāhim ‘Abdullah ibn abi Awfa (may Allah be pleased with him and his father) reported: “On one occasion as the Messenger of Allah (may Allah’s peace and blessings be upon him) was in a battle against the enemy, he waited till the sun declined, then he stood up to address the people and said: “O people, do not wish to meet the enemy, and ask Allah for safety. And if you meet them, have patience and know that Paradise lies under the shadows of swords.” Then the Prophet (may Allah’s peace and blessings be upon him) said: “O Allah, Revealer of the Book, Mover of the clouds, Defeater of the armies, defeat them and give us victory over them.” [Narrated by Al-Bukhāri and Muslim]
1) It forbids the individual from wishing to meet the enemy; but if it happened, one must be patient and ask Allah, the Exalted, to aid him in fulfilling this task.
2) It is recommended to supplicate Allah for the defeat of the enemy, because a fighter in the cause of Allah always resorts to Allah to grant him victory over his enemies.
The prohibition of wishing to meet the enemy does not imply dislike of Jihad, or not cherishing the idea of fighting in the battlefield, nor wishing to be a martyr for the sake of Allah. Instead, all of these wishes are encouraged by the Sharia and are traits of those who are righteous and truthful.