Allah, Most High, said:
رياض الصالحينAbū Zakariyyā Muḥyī al-Dīn Yaḥyā ibn Sharaf al-Nawawī٣ - باب الصبر
٣ - باب الصبر
O you who have believed, persevere1 and endure2 and remain stationed3 and fear Allāh that you may be successful.
And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,
وَقالَ تَعَالَى:
And He, Most High, said:
قُلْ يَـٰعِبَادِ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ ٱللَّهِ وَٰسِعَةٌ ۗ إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ
Say,1 "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allāh is spacious. Indeed, the patient will be given their reward without account [i.e., limit]."
وَقالَ تَعَالَى:
And He, Most High, said:
وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَٰلِكَ لَمِنْ عَزْمِ ٱلْأُمُورِ
And whoever is patient and forgives - indeed, that is of the matters [worthy] of resolve.1
وَقالَ تَعَالَى:
And He, Most High, said:
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ
O you who have believed, seek help through patience and prayer. Indeed, Allāh is with the patient.
وَقالَ تَعَالَى:
And He, Most High, said:
وَلَنَبْلُوَنَّكُمْ حَتَّىٰ نَعْلَمَ ٱلْمُجَـٰهِدِينَ مِنكُمْ وَٱلصَّـٰبِرِينَ وَنَبْلُوَا۟ أَخْبَارَكُمْ
And We will surely test you until We make evident those who strive among you [for the cause of Allāh] and the patient, and We will test your affairs.
وَالآياتُ في الأمر بالصَّبْر وَبَيانِ فَضْلهِ كَثيرةٌ مَعْرُوفةٌ.
The verses commanding patience and showing forth its merit are many and well known.
وعن أبي مالكٍ الحارث بن عاصم الأشعريِّ - ﵁ - قَالَ: قَالَ رسولُ الله - ﷺ: «الطُّهُورُ شَطْرُ الإِيمان، والحَمدُ لله تَمْلأُ الميزَانَ، وَسُبْحَانَ الله والحَمدُ لله تَملآن - أَوْ تَمْلأُ - مَا بَينَ السَّماوَاتِ وَالأَرْضِ، والصَّلاةُ نُورٌ، والصَّدقةُ بُرهَانٌ، والصَّبْرُ ضِياءٌ، والقُرْآنُ حُجةٌ لَكَ أَوْ عَلَيْكَ . كُلُّ النَّاسِ يَغْدُو فَبَائعٌ نَفسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُها». رواه مسلم.
Abū Mālik al-Ḥārith ibn ʿĀṣim al-Ashʿarī (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: "Purification is half of faith. 'Praise be to Allah' fills the scale, and 'Glory be to Allah' and 'Praise be to Allah' fill — or fill — what is between the heavens and the earth. Prayer is light; charity is a proof; patience is a radiance; and the Qurʾān is an argument for you or against you. Every person sets out at morning and sells his own soul, either setting it free or destroying it." Narrated by Muslim.
وعن أبي سَعيد سعدِ بن مالكِ بنِ سنانٍ الخدري ﵄: أَنَّ نَاسًا مِنَ الأَنْصَارِ سَألوا رسولَ الله - ﷺ - فَأعْطَاهُمْ، ثُمَّ سَألوهُ فَأعْطَاهُمْ، حَتَّى نَفِدَ مَا عِندَهُ، فَقَالَ لَهُمْ حِينَ أنْفْقَ كُلَّ شَيءٍ بِيَدِهِ: «مَا يَكُنْ عِنْدي مِنْ خَيْر فَلَنْ أدَّخِرَهُ عَنْكُمْ، وَمَنْ يَسْتَعْفِفْ يُعِفهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ، وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللهُ. وَمَا أُعْطِيَ أَحَدٌ عَطَاءً خَيْرًا وَأوْسَعَ مِنَ الصَّبْر ». مُتَّفَقٌ عليه.
Abū Saʿīd Saʿd ibn Mālik ibn Sinān al-Khudrī (may Allah be pleased with them both) reported that some people of the Anṣār asked the Messenger of Allah ﷺ and he gave to them; then they asked him again and he gave to them, until what he had was exhausted. Then, when he had spent everything with his own hand, he said to them: "Whatever good I have, I will never withhold it from you. Whoever seeks to be chaste, Allah will keep him chaste; whoever seeks to be self-sufficient, Allah will make him self-sufficient; and whoever strives to be patient, Allah will make him patient. No one has been given a gift better and more ample than patience." Agreed upon.
وعن أبي يحيى صهيب بن سنانٍ - ﵁ - قَالَ: قَالَ رسولُ الله - ﷺ: «عَجَبًا لأمْرِ المُؤمنِ إنَّ أمْرَهُ كُلَّهُ لَهُ خيرٌ، ولَيسَ ذلِكَ لأَحَدٍ إلاَّ للمُؤْمِن: إنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكانَ خَيرًا لَهُ، وإنْ أصَابَتْهُ ضرَاءُ صَبَرَ فَكانَ خَيْرًا لَهُ». رواه مسلم.
Abū Yaḥyā Ṣuhayb ibn Sinān (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: "How wonderful is the affair of the believer! His affair is entirely good for him, and this is so for no one except the believer: if good fortune comes to him, he gives thanks, and that is good for him; and if adversity befalls him, he is patient, and that is good for him." Narrated by Muslim.
وعن أنَسٍ - ﵁ - قَالَ: لَمَّا ثَقُلَ النَّبيُّ - ﷺ - جَعلَ يَتَغَشَّاهُ الكَرْبُ، فَقَالَتْ فَاطِمَةُ ﵂: وَاكَربَ أَبَتَاهُ. فقَالَ: «لَيْسَ عَلَى أَبيكِ كَرْبٌ بَعْدَ اليَوْمِ». فَلَمَّا مَاتَ، قَالَتْ: يَا أَبَتَاهُ، أَجَابَ رَبًّا دَعَاهُ! يَا أَبتَاهُ، جَنَّةُ الفِردَوسِ مَأْوَاهُ! يَا أَبَتَاهُ، إِلَى جبْريلَ نَنْعَاهُ! فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ ﵂: أَطَابَتْ أنْفُسُكُمْ أَنْ تَحْثُوا عَلَى رَسُول الله - ﷺ - التُّرَابَ؟! رواه البخاري.
Anas (may Allah be pleased with him) reported: When the Prophet ﷺ grew gravely ill, anguish began to overcome him. Fāṭimah (may Allah be pleased with her) said: "Oh, the anguish of my father!" He said: "After today there will be no anguish upon your father." When he died, she said: "O my father, he has answered a Lord who called him! O my father, the Garden of Firdaws is his abode! O my father, to Jibrīl we announce his passing!" When he was buried, Fāṭimah (may Allah be pleased with her) said: "Were your souls content to heap dust upon the Messenger of Allah ﷺ?!" Narrated by al-Bukhārī.
وعن أبي زَيدٍ أُسَامَةَ بنِ زيدِ بنِ حارثةَ مَوْلَى رسولِ الله - ﷺ - وحِبِّه وابنِ حبِّه ﵄، قَالَ: أرْسَلَتْ بنْتُ النَّبيِّ - ﷺ - إنَّ ابْني قَد احْتُضِرَ فَاشْهَدنَا، فَأَرْسَلَ يُقْرىءُ السَّلامَ، ويقُولُ: «إنَّ لله مَا أخَذَ وَلَهُ مَا أعطَى، وَكُلُّ شَيءٍ عِندَهُ بِأجَلٍ مُسَمًّى فَلتَصْبِرْ وَلْتَحْتَسِبْ». فَأَرسَلَتْ إِلَيْهِ تُقْسِمُ عَلَيهِ لَيَأتِينَّهَا. فقامَ وَمَعَهُ سَعْدُ بْنُ عُبَادَةَ، وَمُعَاذُ بْنُ جَبَلٍ، وَأُبَيُّ بْنُ كَعْبٍ، وَزَيْدُ بْنُ ثَابتٍ، وَرجَالٌ - ﵃ - فَرُفعَ إِلَى رَسُول الله - ﷺ - الصَّبيُّ، فَأقْعَدَهُ في حِجْرِهِ وَنَفْسُهُ تَقَعْقَعُ، فَفَاضَتْ عَينَاهُ فَقالَ سَعدٌ: يَا رسولَ الله، مَا هَذَا؟ فَقالَ: «هذِهِ رَحمَةٌ جَعَلَها اللهُ تَعَالَى في قُلُوبِ عِبَادِهِ» وفي رواية: «فِي قُلُوبِ مَنْ شَاءَ مِنْ عِبَادِهِ، وَإِنَّما يَرْحَمُ اللهُ مِنْ عِبادِهِ الرُّحَماءَ». مُتَّفَقٌ عَلَيهِ. وَمَعنَى «تَقَعْقَعُ»: تَتَحرَّكُ وتَضْطَربُ.
Abū Zayd Usāmah ibn Zayd ibn Ḥārithah, the freed servant of the Messenger of Allah ﷺ, his beloved and the son of his beloved (may Allah be pleased with them both), reported: A daughter of the Prophet ﷺ sent for him, saying: "My son is dying, so come to us." He sent back conveying greetings of peace and saying: "Indeed, to Allah belongs what He takes, and to Him belongs what He gives; everything has with Him an appointed term, so let her be patient and seek reward." But she sent to him again, adjuring him that he must come to her. So he set out, and with him were Saʿd ibn ʿUbādah, Muʿādh ibn Jabal, Ubayy ibn Kaʿb, Zayd ibn Thābit, and other men (may Allah be pleased with them). The child was lifted up to the Messenger of Allah ﷺ, and he seated him in his lap while the child's breath rattled. His eyes overflowed with tears, and Saʿd said: "O Messenger of Allah, what is this?" He said: "This is a mercy that Allah, Most High, has placed in the hearts of His servants." In another narration: "in the hearts of whomever He wills of His servants; Allah shows mercy only to those of His servants who are merciful." Agreed upon. The meaning of "taqaʿqaʿu" is that it moves and trembles.
وعن صهيب - ﵁: أنَّ رسولَ الله - ﷺ - قَالَ: «كَانَ مَلِكٌ فيمَنْ كَانَ قَبلَكمْ وَكَانَ لَهُ سَاحِرٌ فَلَمَّا كَبِرَ قَالَ للمَلِكِ: إنِّي قَدْ كَبِرْتُ فَابْعَثْ إلَيَّ غُلامًا أُعَلِّمْهُ السِّحْرَ؛ فَبَعثَ إِلَيْهِ غُلامًا يُعَلِّمُهُ، وَكانَ في طرِيقِهِ إِذَا سَلَكَ رَاهِبٌ، فَقَعدَ إِلَيْه وسَمِعَ كَلامَهُ فَأعْجَبَهُ، وَكانَ إِذَا أتَى السَّاحِرَ، مَرَّ بالرَّاهبِ وَقَعَدَ إِلَيْه، فَإذَا أَتَى السَّاحِرَ ضَرَبَهُ، فَشَكَا ذلِكَ إِلَى الرَّاهِب، فَقَالَ: إِذَا خَشيتَ السَّاحِرَ، فَقُلْ: حَبَسَنِي أَهْلِي، وَإذَا خَشِيتَ أهلَكَ، فَقُلْ: حَبَسَنِي السَّاحِرُ . فَبَيْنَما هُوَ عَلَى ذلِكَ إِذْ أَتَى عَلَى دَابَّةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ، فَقَالَ: اليَوْمَ أعْلَمُ السَّاحرُ أفْضَلُ أم الرَّاهبُ أفْضَلُ؟ فَأخَذَ حَجَرًا، فَقَالَ: اللَّهُمَّ إنْ كَانَ أمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ مِنْ أمْرِ السَّاحِرِ فَاقْتُلْ هذِهِ الدّابَّةَ حَتَّى يَمضِي النَّاسُ، فَرَمَاهَا فَقَتَلَها ومَضَى النَّاسُ، فَأتَى الرَّاهبَ فَأَخبَرَهُ. فَقَالَ لَهُ الرَّاهبُ: أَيْ بُنَيَّ أَنْتَ اليَومَ أفْضَل منِّي قَدْ بَلَغَ مِنْ أَمْرِكَ مَا أَرَى، وَإنَّكَ سَتُبْتَلَى، فَإن ابْتُلِيتَ فَلاَ تَدُلَّ عَلَيَّ؛ وَكانَ الغُلامُ يُبْرىءُ الأكْمَهَ وَالأَبْرصَ، ويداوي النَّاسَ مِنْ سَائِرِ الأَدْوَاء. فَسَمِعَ جَليسٌ لِلملِكِ كَانَ قَدْ عَمِيَ، فأتاه بَهَدَايا كَثيرَةٍ، فَقَالَ: مَا ها هُنَا لَكَ أَجْمعُ إنْ أنتَ شَفَيتَنِي، فَقَالَ: إنّي لا أشْفِي أحَدًا إِنَّمَا يَشفِي اللهُ تَعَالَى، فَإنْ آمَنْتَ بالله تَعَالَى دَعَوتُ اللهَ فَشفَاكَ، فَآمَنَ بالله تَعَالَى فَشفَاهُ اللهُ تَعَالَى، فَأَتَى المَلِكَ فَجَلسَ إِلَيْهِ كَما كَانَ يَجلِسُ، فَقَالَ لَهُ المَلِكُ: مَنْ رَدّ عَلَيْكَ بَصَرَكَ؟ قَالَ: رَبِّي، قَالَ: وَلَكَ رَبٌّ غَيري؟ قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الغُلامِ، فَجيء بالغُلاَمِ، فَقَالَ لَهُ المَلِكُ: أيْ بُنَيَّ، قَدْ بَلَغَ مِنْ سِحْرِكَ مَا تُبْرىء الأَكْمَهَ وَالأَبْرَصَ وتَفْعَلُ وتَفْعَلُ! فَقَالَ: إنِّي لا أَشْفي أحَدًا، إِنَّمَا يَشفِي الله تَعَالَى. فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الرَّاهبِ؛ فَجِيء بالرَّاهبِ فَقيلَ لَهُ: ارجِعْ عَنْ دِينكَ، فَأَبَى، فَدَعَا بِالمِنْشَارِ فَوُضِعَ المِنْشَارُ في مَفْرق رَأسِهِ، فَشَقَّهُ حَتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بِجَليسِ المَلِكِ فقيل لَهُ: ارْجِعْ عَنْ دِينِكَ، فَأَبَى، فَوضِعَ المِنْشَارُ في مَفْرِق رَأسِهِ، فَشَقَّهُ بِهِ حَتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بالغُلاَمِ فقيلَ لَهُ: ارْجِعْ عَنْ دِينكَ، فَأَبَى، فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أصْحَابهِ، فَقَالَ: اذْهَبُوا بِهِ إِلَى جَبَلِ كَذَا وَكَذَا فَاصْعَدُوا بِهِ الجَبَل، فَإِذَا بَلَغْتُمْ ذِرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإلاَّ فَاطْرَحُوهُ. فَذَهَبُوا بِهِ فَصَعِدُوا بِهِ الجَبَلَ، فَقَالَ: اللَّهُمَّ أكْفنيهمْ بِمَا شِئْتَ، فَرَجَفَ بهِمُ الجَبلُ فَسَقَطُوا ، وَجاءَ يَمشي إِلَى المَلِكِ، فَقَالَ لَهُ المَلِكُ: مَا فَعَلَ أصْحَابُكَ؟ فَقَالَ: كَفَانِيهمُ الله تَعَالَى، فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ فَقَالَ: اذْهَبُوا بِهِ فاحْمِلُوهُ في قُرْقُورٍ وتَوَسَّطُوا بِهِ البَحْرَ، فَإنْ رَجعَ عَنْ دِينِهِ وإِلاَّ فَاقْذِفُوهُ. فَذَهَبُوا بِهِ، فَقَالَ: اللَّهُمَّ أكْفِنيهمْ بمَا شِئْتَ، فانْكَفَأَتْ بِهمُ السَّفينةُ فَغَرِقُوا، وَجَاء يَمْشي إِلَى المَلِكِ. فَقَالَ لَهُ المَلِكُ: مَا فعلَ أصْحَابُكَ؟ فَقَالَ: كَفَانيهمُ الله تَعَالَى. فَقَالَ لِلمَلِكِ: إنَّكَ لَسْتَ بقَاتلي حَتَّى تَفْعَلَ مَا آمُرُكَ بِهِ. قَالَ: مَا هُوَ؟ قَالَ: تَجْمَعُ النَّاسَ في صَعيدٍ وَاحدٍ وتَصْلُبُني عَلَى جِذْعٍ، ثُمَّ خُذْ سَهْمًا مِنْ كِنَانَتي، ثُمَّ ضَعِ السَّهْمَ في كَبدِ القَوْسِ ثُمَّ قُلْ: بسْم الله ربِّ الغُلاَمِ ، ثُمَّ ارْمِني، فَإنَّكَ إِذَا فَعَلْتَ ذلِكَ قَتَلتَني، فَجَمَعَ النَّاسَ في صَعيد واحدٍ، وَصَلَبَهُ عَلَى جِذْعٍ، ثُمَّ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ، ثُمَّ وَضَعَ السَّهْمَ في كَبِدِ القَوْسِ، ثُمَّ قَالَ: بِسمِ اللهِ ربِّ الغُلامِ، ثُمَّ رَمَاهُ فَوقَعَ في صُدْغِهِ ، فَوَضَعَ يَدَهُ في صُدْغِهِ فَمَاتَ، فَقَالَ النَّاسُ: آمَنَّا بِرَبِّ الغُلامِ، فَأُتِيَ المَلِكُ فقيلَ لَهُ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ قَدْ والله نَزَلَ بكَ حَذَرُكَ. قَدْ آمَنَ النَّاسُ. فَأَمَرَ بِالأُخْدُودِ بأفْواهِ السِّكَكِ فَخُدَّتْ وأُضْرِمَ فيهَا النِّيرانُ وَقَالَ: مَنْ لَمْ يَرْجعْ عَنْ دِينهِ فَأقْحموهُ فيهَا، أَوْ قيلَ لَهُ: اقتَحِمْ فَفَعَلُوا حَتَّى جَاءت امْرَأةٌ وَمَعَهَا صَبيٌّ لَهَا، فَتَقَاعَسَتْ أَنْ تَقَعَ فيهَا، فَقَالَ لَهَا الغُلامُ: يَا أُمهْ اصْبِري فَإِنَّكِ عَلَى الحَقِّ!». رواه مسلم. «ذِروَةُ الجَبَلِ»: أعْلاهُ، وَهيَ - بكَسْر الذَّال المُعْجَمَة وَضَمِّهَا - و«القُرْقُورُ»: بضَمِّ القَافَينِ نَوعٌ مِنَ السُّفُن وَ«الصَّعيدُ» هُنَا: الأَرضُ البَارِزَةُ وَ«الأُخْدُودُ» الشُّقُوقُ في الأَرضِ كَالنَّهْرِ الصَّغير، وَ«أُضْرِمَ»: أوْقدَ، وَ«انْكَفَأتْ» أَي: انْقَلَبَتْ، وَ«تَقَاعَسَتْ»: تَوَقفت وجبنت.
Ṣuhayb (may Allah be pleased with him) reported that the Messenger of Allah ﷺ said: "There was a king among those who came before you, and he had a sorcerer. When the sorcerer grew old, he said to the king: 'I have grown old, so send me a boy whom I may teach sorcery.' So he sent him a boy to teach. On the boy's way lay a monk, and he would sit with him and listen to his words, which impressed him. Whenever he went to the sorcerer, he would pass by the monk and sit with him, and when he reached the sorcerer, [the sorcerer] would beat him. He complained of this to the monk, who said: 'When you fear the sorcerer, say: my family kept me; and when you fear your family, say: the sorcerer kept me.' While matters were thus, there came a great beast that had blocked the people's way. He said: 'Today I shall know whether the sorcerer is the better or the monk is the better.' He took a stone and said: 'O Allah, if the affair of the monk is more beloved to You than the affair of the sorcerer, then kill this beast so that the people may pass.' Then he threw it and killed it, and the people passed on. He came to the monk and told him, and the monk said to him: 'My son, today you are better than I am; your standing has reached what I see, and you will be tested. If you are tested, do not point to me.' Now the boy used to cure the one born blind and the leper, and he would heal people of all ailments. A companion of the king who had gone blind heard of this and came to him with many gifts, saying: 'All that is gathered here is yours if you cure me.' He said: 'I do not cure anyone; it is only Allah, Most High, who cures. If you believe in Allah, Most High, I will supplicate Allah and He will cure you.' So he believed in Allah, Most High, and Allah, Most High, cured him. He came to the king and sat with him as he used to sit, and the king said to him: 'Who restored your sight to you?' He said: 'My Lord.' He said: 'And do you have a Lord other than me?' He said: 'My Lord and your Lord is Allah.' So he seized him and kept torturing him until he pointed to the boy. The boy was brought, and the king said to him: 'My son, your sorcery has reached the point that you cure the one born blind and the leper, and you do such-and-such!' He said: 'I do not cure anyone; it is only Allah, Most High, who cures.' So he seized him and kept torturing him until he pointed to the monk. The monk was brought and was told: 'Renounce your religion.' He refused, so [the king] called for a saw, and the saw was placed at the parting of his head, and he split him until his two halves fell apart. Then the king's companion was brought and was told: 'Renounce your religion.' He refused, so the saw was placed at the parting of his head, and he split him with it until his two halves fell apart. Then the boy was brought and was told: 'Renounce your religion.' He refused, so [the king] handed him over to a group of his men and said: 'Take him to such-and-such a mountain and climb the mountain with him; when you reach its summit, if he renounces his religion [let him go], otherwise throw him off.' So they took him and climbed the mountain with him, and he said: 'O Allah, suffice me against them however You will.' So the mountain shook beneath them and they fell, and he came walking to the king. The king said to him: 'What happened to your companions?' He said: 'Allah, Most High, sufficed me against them.' So [the king] handed him over to a group of his men and said: 'Take him and carry him in a boat, take him out to the middle of the sea, and if he renounces his religion [let him go], otherwise cast him in.' So they took him, and he said: 'O Allah, suffice me against them however You will.' So the ship capsized with them and they drowned, and he came walking to the king. The king said to him: 'What happened to your companions?' He said: 'Allah, Most High, sufficed me against them.' Then he said to the king: 'You will not be able to kill me until you do what I command you.' [The king] said: 'What is it?' He said: 'Gather the people on a single plain and crucify me on a trunk; then take an arrow from my quiver, place the arrow in the centre of the bow, and say: in the name of Allah, the Lord of the boy; then shoot me. If you do that, you will kill me.' So he gathered the people on a single plain and crucified him on a trunk; then he took an arrow from his quiver, placed the arrow in the centre of the bow, and said: in the name of Allah, the Lord of the boy. Then he shot him, and it struck his temple, and he put his hand to his temple and died. The people said: 'We believe in the Lord of the boy.' The king was approached and told: 'Do you see what you used to fear? By Allah, what you feared has come down upon you: the people have believed.' So he gave orders for trenches at the mouths of the roads, and they were dug, and fires were kindled in them. He said: 'Whoever does not renounce his religion, hurl him into it' — or it was said to him: 'Go in.' So they did, until a woman came with a child of hers, and she held back from falling into it, and the child said to her: 'Mother, be patient, for you are upon the truth!'" Narrated by Muslim. "The summit of the mountain" means its highest part — and it is read with a kasrah or a ḍammah on the dhāl. "al-Qurqūr", with a ḍammah on the two qāfs, is a kind of ship. "al-Ṣaʿīd" here means the open, raised ground. "al-Ukhdūd" means the clefts in the ground like a small river. "Uḍrima" means it was kindled. "Inkafa'at" means it overturned. "Taqāʿasat" means she held back and lost her nerve.
وعن أنس - ﵁ - قَالَ: مَرَّ النَّبيُّ - ﷺ - بامرأةٍ تَبكي عِنْدَ قَبْرٍ، فَقَالَ: «اتّقِي اللهَ وَاصْبِري» فَقَالَتْ: إِليْكَ عَنِّي؛ فإِنَّكَ لم تُصَبْ بمُصِيبَتي وَلَمْ تَعرِفْهُ، فَقيلَ لَهَا: إنَّه النَّبيُّ - ﷺ - فَأَتَتْ بَابَ النَّبيِّ - ﷺ - فَلَمْ تَجِدْ عِنْدَهُ بَوَّابينَ، فقالتْ: لَمْ أعْرِفكَ، فَقَالَ: «إنَّمَا الصَّبْرُ عِنْدَ الصَّدْمَةِ الأُولى ». مُتَّفَقٌ عَلَيهِ. وفي رواية لمسلم: «تبكي عَلَى صَبيٍّ لَهَا».
And from Anas (may Allah be pleased with him) who said: The Prophet ― (peace and blessings be upon him) ― passed by a woman who was weeping at a grave, and he said: “Fear Allah and be patient.” She said: “Away from me! For you have not been afflicted by my calamity” ― and she did not know him. She was told: It is the Prophet (peace and blessings be upon him). So she came to the Prophet’s door and found no doorkeepers there, and she said: “I did not recognise you.” He said: “Patience is only at the first blow.” Agreed upon. And in a narration of Muslim: “weeping over a young child of hers.”
وعن أبي هريرة - ﵁: أنَّ رسولَ الله - ﷺ - قَالَ: «يَقُولُ اللهُ تَعَالَى: مَا لعَبدِي المُؤْمِنِ عِنْدِي جَزَاءٌ إِذَا قَبَضْتُ صَفِيَّهُ مِنْ أهْلِ الدُّنْيَا ثُمَّ احْتَسَبَهُ إلاَّ الجَنَّةَ». رواه البخاري .
And from Abū Hurayra (may Allah be pleased with him): that the Messenger of Allah (peace and blessings be upon him) said: “Allah the Exalted says: For My believing servant there is no recompense with Me, when I take back his beloved one from among the people of this world and he then bears it patiently, seeking reward, except Paradise.” Al-Bukhārī narrated it.
وعن عائشةَ - ﵂: أَنَّهَا سَألَتْ رسولَ الله - ﷺ - عَنِ الطّاعُونِ ، فَأَخْبَرَهَا أنَّهُ كَانَ عَذَابًا يَبْعَثُهُ اللهُ تَعَالَى عَلَى مَنْ يشَاءُ، فَجَعَلَهُ اللهُ تعالى رَحْمَةً للْمُؤْمِنينَ، فَلَيْسَ مِنْ عَبْدٍ يَقَعُ في الطَّاعُونِ فيمكثُ في بلدِهِ صَابرًا مُحْتَسِبًا يَعْلَمُ أنَّهُ لا يصيبُهُ إلاَّ مَا كَتَبَ اللهُ لَهُ إلاَّ كَانَ لَهُ مِثْلُ أجْرِ الشّهيدِ. رواه البخاري.
And from ʽĀʼishah (may Allah be pleased with her): that she asked the Messenger of Allah (peace and blessings be upon him) about the plague, and he informed her that it had been a punishment Allah the Exalted would send upon whom He willed, and that Allah the Exalted made it a mercy for the believers. There is no servant who is stricken by the plague and remains in his town patiently, seeking reward, knowing that nothing will befall him except what Allah has decreed for him, but he will have the like of the reward of a martyr. Al-Bukhārī narrated it.
وعن أنس - ﵁ - قَالَ: سمعتُ رسولَ الله - ﷺ - يقول: «إنَّ الله - ﷿ - قَالَ: إِذَا ابْتَلَيْتُ عبدي بحَبيبتَيه فَصَبرَ عَوَّضتُهُ مِنْهُمَا الجَنَّةَ» يريد عينيه، رواه البخاري.
And from Anas (may Allah be pleased with him) who said: I heard the Messenger of Allah (peace and blessings be upon him) say: “Indeed Allah, Mighty and Majestic, said: When I afflict My servant with (the loss of) his two beloved ones and he is patient, I shall compensate him for them with Paradise” ― meaning his two eyes. Al-Bukhārī narrated it.
وعن عطَاء بن أبي رَباحٍ، قَالَ: قَالَ لي ابنُ عَباسٍ ﵄: ألاَ أُريكَ امْرَأةً مِنْ أَهْلِ الجَنَّة؟ فَقُلْتُ: بَلَى، قَالَ: هذِهِ المَرْأةُ السَّوداءُ أتتِ النَّبيَّ - ﷺ - فَقَالَتْ: إنّي أُصْرَعُ ، وإِنِّي أتَكَشَّفُ، فادْعُ الله تَعَالَى لي. قَالَ: «إنْ شئْتِ صَبَرتِ وَلَكِ الجَنَّةُ، وَإنْ شئْتِ دَعَوتُ الله تَعَالَى أَنْ يُعَافِيكِ» فَقَالَتْ: أَصْبِرُ، فَقَالَتْ: إنِّي أتَكَشَّفُ فَادعُ الله أَنْ لا أَتَكَشَّف، فَدَعَا لَهَا. مُتَّفَقٌ عَلَيهِ.
And from ʽAṭāʼ ibn Abī Rabāḥ who said: Ibn ʽAbbās (may Allah be pleased with them both) said to me: Shall I not show you a woman from the people of Paradise? I said: Yes indeed. He said: This black woman came to the Prophet (peace and blessings be upon him) and said: I suffer epileptic fits and I become uncovered, so supplicate to Allah the Exalted for me. He said: “If you wish, you may be patient and Paradise is yours; and if you wish, I shall supplicate to Allah the Exalted to grant you well-being.” She said: I shall be patient. She then said: I become uncovered, so supplicate to Allah that I not become uncovered. So he supplicated for her. Agreed upon.
وعن أبي عبد الرحمانِ عبدِ الله بنِ مسعودٍ - ﵁ - قَالَ: كَأَنِّي أنْظُرُ إِلَى رسولِ الله - ﷺ - يَحْكِي نَبِيًّا مِنَ الأَنْبِياءِ، صَلَواتُ الله وَسَلامُهُ عَلَيْهمْ، ضَرَبه قَوْمُهُ فَأدْمَوهُ، وَهُوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ، يَقُولُ: «اللَّهُمَّ اغْفِرْ لِقَومي، فَإِنَّهُمْ لا يَعْلَمونَ». مُتَّفَقٌ علَيهِ.
And from Abū ʽAbd al-Raḥmān ʽAbd Allāh ibn Masʻūd (may Allah be pleased with him) who said: It is as though I am looking at the Messenger of Allah (peace and blessings be upon him) recounting (the story of) a prophet from among the prophets ― the blessings and peace of Allah be upon them ― whose people struck him and made him bleed, while he wiped the blood from his face, saying: “O Allah, forgive my people, for they do not know.” Agreed upon.
وعن أبي سعيدٍ وأبي هريرةَ ﵄، عن النَّبيِّ - ﷺ - قَالَ: «مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ، وَلاَ وَصَبٍ، وَلاَ هَمٍّ، وَلاَ حَزَنٍ، وَلاَ أذًى، وَلاَ غَمٍّ، حَتَّى الشَّوكَةُ يُشَاكُهَا إلاَّ كَفَّرَ اللهُ بِهَا مِنْ خَطَاياهُ ». مُتَّفَقٌ عَلَيهِ. و«الوَصَبُ»: المرض.
And from Abū Saʻīd and Abū Hurayra (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him) who said: “No fatigue, illness, anxiety, grief, harm or distress befalls a Muslim ― even a thorn that pricks him ― but that Allah expiates by it some of his sins.” Agreed upon. And “al-waṣab” (means) illness.
وعن ابنِ مسعودٍ - ﵁ - قَالَ: دخلتُ عَلَى النَّبيِّ - ﷺ - وهو يُوعَكُ، فقلت: يَا رسُولَ الله، إنَّكَ تُوْعَكُ وَعْكًا شَدِيدًا، قَالَ: «أجَلْ، إنِّي أوعَكُ كمَا يُوعَكُ رَجُلانِ مِنكُمْ» قلْتُ: ذلِكَ أن لَكَ أجْرينِ؟ قَالَ: «أَجَلْ، ذلِكَ كَذلِكَ، مَا مِنْ مُسْلِمٍ يُصِيبُهُ أذًى، شَوْكَةٌ فَمَا فَوقَهَا إلاَّ كَفَّرَ اللهُ بِهَا سَيِّئَاتِهِ، وَحُطَّتْ عَنْهُ ذُنُوبُهُ كَمَا تَحُطُّ الشَّجَرَةُ وَرَقَهَا». مُتَّفَقٌ عَلَيهِ. وَ«الوَعْكُ»: مَغْثُ الحُمَّى، وَقيلَ: الحُمَّى.
And from Ibn Masʻūd (may Allah be pleased with him) who said: I came in upon the Prophet (peace and blessings be upon him) while he was suffering from a fever, and I said: O Messenger of Allah, you are suffering a severe fever. He said: “Yes indeed, I suffer fever as two men among you would suffer.” I said: Is that because you have a double reward? He said: “Yes indeed, it is so. There is no Muslim whom harm befalls ― a thorn or anything greater ― but that Allah expiates his evil deeds by it, and his sins fall away from him as a tree sheds its leaves.” Agreed upon. And “al-waʻk” (means) the racking of fever, and it is also said: the fever (itself).
وعن أبي هريرة - ﵁ - قَالَ: قَالَ رَسُولُ الله - ﷺ: «مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُصِبْ مِنْهُ». رواه البخاري. وَضَبَطُوا «يُصِبْ» بفَتْح الصَّاد وكَسْرها .
And from Abū Hurayra (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings be upon him) said: “Whomever Allah intends good for, He afflicts him.” Al-Bukhārī narrated it. And they fixed the reading of “yuṣib” with both a fatḥa and a kasra on the ṣād.
وعن أنس - ﵁ - قَالَ: قَالَ رسولُ الله - ﷺ: «لاَ يَتَمَنَّيَنَّ أَحَدُكُمُ المَوتَ لضُرٍّ أَصَابَهُ، فَإِنْ كَانَ لاَ بُدَّ فَاعِلًا، فَليَقُلْ: اللَّهُمَّ أَحْيِني مَا كَانَتِ الحَيَاةُ خَيرًا لِي، وَتَوفَّنِي إِذَا كَانَتِ الوَفَاةُ خَيرًا لي». مُتَّفَقٌ عَلَيهِ.
And from Anas (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings be upon him) said: “Let none of you wish for death because of a harm that has afflicted him. But if he must (do so), then let him say: O Allah, keep me alive so long as life is better for me, and take me in death when death is better for me.” Agreed upon.
وعن أبي عبد الله خَبَّاب بنِ الأَرتِّ - ﵁ - قَالَ: شَكَوْنَا إِلَى رسولِ الله - ﷺ - وَهُوَ متَوَسِّدٌ بُرْدَةً لَهُ في ظلِّ الكَعْبَةِ، فقُلْنَا: أَلاَ تَسْتَنْصِرُ لَنَا ألاَ تَدْعُو لَنا؟ فَقَالَ: «قَدْ كَانَ مَنْ قَبْلَكُمْ يُؤْخَذُ الرَّجُلُ فَيُحْفَرُ لَهُ في الأرضِ فَيُجْعَلُ فِيهَا، ثُمَّ يُؤْتَى بِالمِنْشَارِ فَيُوضَعُ عَلَى رَأسِهِ فَيُجْعَلُ نصفَينِ، وَيُمْشَطُ بأمْشَاطِ الحَديدِ مَا دُونَ لَحْمِه وَعَظْمِهِ، مَا يَصُدُّهُ ذلِكَ عَنْ دِينِهِ، وَاللهِ لَيُتِمَّنَّ الله هَذَا الأَمْر حَتَّى يَسيرَ الرَّاكبُ مِنْ صَنْعَاءَ إِلَى حَضْرَموتَ لاَ يَخَافُ إلاَّ اللهَ والذِّئْب عَلَى غَنَمِهِ، ولكنكم تَسْتَعجِلُونَ». رواه البخاري. وفي رواية: «وَهُوَ مُتَوَسِّدٌ بُرْدَةً وَقَدْ لَقِينا مِنَ المُشْرِكِينَ شدَّةً».
And from Abū ʽAbd Allāh Khabbāb ibn al-Aratt (may Allah be pleased with him) who said: We complained to the Messenger of Allah (peace and blessings be upon him) while he was reclining on a cloak of his in the shade of the Kaʻbah, and we said: Will you not seek victory for us? Will you not supplicate for us? He said: “Among those before you, a man would be seized and a pit dug for him in the ground, and he would be placed in it; then a saw would be brought and set upon his head and he would be cut in two; and he would be combed with iron combs (tearing) what was beneath his flesh and bone ― yet that would not turn him from his religion. By Allah, Allah will surely bring this affair to completion until a rider travels from Ṣanʻāʼ to Ḥaḍramawt fearing none but Allah, and the wolf for his sheep; but you are being hasty.” Al-Bukhārī narrated it. And in a narration: “while he was reclining on a cloak, and we had suffered hardship at the hands of the polytheists.”
وعن ابن مسعودٍ - ﵁ - قَالَ: لَمَّا كَانَ يَومُ حُنَينٍ آثَرَ رسولُ الله - ﷺ - نَاسًا في القسْمَةِ، فَأعْطَى الأقْرَعَ بْنَ حَابسٍ مئَةً مِنَ الإِبِلِ، وَأَعْطَى عُيَيْنَة بْنَ حصن مِثْلَ ذلِكَ، وَأَعطَى نَاسًا مِنْ أشْرافِ العَرَبِ وآثَرَهُمْ يَوْمَئِذٍ في القسْمَةِ. فَقَالَ رَجُلٌ: واللهِ إنَّ هذِهِ قِسْمَةٌ مَا عُدِلَ فِيهَا، وَمَا أُريدَ فيهَا وَجْهُ اللهِ، فَقُلْتُ: وَاللهِ لأُخْبِرَنَّ رسولَ الله - ﷺ - فَأَتَيْتُهُ فَأخْبَرتُهُ بمَا قَالَ، فَتَغَيَّرَ 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: لاَ جَرَمَ لاَ أرْفَعُ إِلَيْه بَعدَهَا حَدِيثًا . مُتَّفَقٌ عَلَيهِ. وَقَوْلُهُ: «كالصِّرْفِ» هُوَ بِكَسْرِ الصَّادِ المُهْمَلَةِ: وَهُوَ صِبْغٌ أحْمَر.
And from Ibn Masʻūd (may Allah be pleased with him) who said: On the day of Ḥunayn, the Messenger of Allah (peace and blessings be upon him) favoured certain people in the distribution (of spoils). He gave al-Aqraʻ ibn Ḥābis a hundred camels, and he gave ʻUyayna ibn Ḥiṣn the like of that, and he gave (other) people from among the nobles of the Arabs, and favoured them that day in the distribution. A man said: By Allah, this is a distribution in which justice was not done, and by which the Face of Allah was not sought. So I said: By Allah, I shall surely inform the Messenger of Allah (peace and blessings be upon him). I came to him and told him what (the man) had said, and his face changed until it was like ṣirf (red dye). Then he said: “Who then will be just, if Allah and His Messenger are not just?” Then he said: “May Allah have mercy on Mūsā; he was harmed with more than this, yet he was patient.” I said: Then surely I will never again raise any report to him after this. Agreed upon. And his saying “kal-ṣirf” ― it is with a kasra on the unpointed ṣād: it is a red dye.
وعن أنسٍ - ﵁ - قَالَ: قَالَ رَسُول الله - ﷺ: «إِذَا أَرَادَ الله بعبدِهِ الخَيرَ عَجَّلَ لَهُ العُقُوبَةَ في الدُّنْيا، وَإِذَا أَرَادَ اللهُ بِعَبدِهِ الشَّرَّ أمْسَكَ عَنْهُ بذَنْبِهِ حَتَّى يُوَافِيَ بِهِ يومَ القِيَامَةِ». وَقالَ النَّبيُّ - ﷺ: «إنَّ عِظَمَ الجَزَاءِ مَعَ عِظَمِ البَلاَءِ، وَإنَّ اللهَ تَعَالَى إِذَا أَحَبَّ قَوْمًا ابْتَلاَهُمْ، فَمَنْ رَضِيَ فَلَهُ الرِّضَا، وَمَنْ سَخِطَ فَلَهُ السُّخْطُ». رواه الترمذي، وَقالَ: «حديث حسن».
On the authority of Anas (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: “When Allah intends good for His servant, He hastens his punishment in this world; and when Allah intends evil for His servant, He withholds [the requital for] his sin from him until He renders it to him in full on the Day of Resurrection.” And the Prophet (peace and blessings be upon him) said: “Indeed, the greatness of the reward is in proportion to the greatness of the trial; and when Allah, the Exalted, loves a people, He tests them. So whoever is content, his is [Allah’s] pleasure, and whoever is enraged, his is [Allah’s] wrath.” Narrated by al-Tirmidhī, who said: “A good (ḥasan) hadith.”
وعن أنسٍ - ﵁ - قَالَ: كَانَ ابنٌ لأبي طَلْحَةَ - ﵁ - يَشتَكِي، فَخَرَجَ أبُو طَلْحَةَ، فَقُبِضَ الصَّبيُّ، فَلَمَّا رَجَعَ أَبُو طَلْحَةَ، قَالَ: مَا فَعَلَ ابْنِي؟ قَالَتْ أمُّ سُلَيم وَهِيَ أمُّ الصَّبيِّ: هُوَ أَسْكَنُ مَا كَانَ، فَقَرَّبَتْ إليه العَشَاءَ فَتَعَشَّى، ثُمَّ أَصَابَ منْهَا، فَلَمَّا فَرَغَ، قَالَتْ: وَارُوا الصَّبيَّ فَلَمَّا أَصْبحَ أَبُو طَلْحَةَ أَتَى رسولَ الله - ﷺ - فَأخْبَرَهُ، فَقَالَ: «أعَرَّسْتُمُ اللَّيلَةَ؟» قَالَ: نَعَمْ، قَالَ: «اللَّهُمَّ بَارِكْ لَهُمَا»، فَوَلَدَتْ غُلامًا، فَقَالَ لي أَبُو طَلْحَةَ: احْمِلْهُ حَتَّى تَأْتِيَ بِهِ النَّبيَّ - ﷺ - وَبَعَثَ مَعَهُ بِتَمَراتٍ، فَقَالَ: «أَمَعَهُ شَيءٌ؟» قَالَ: نَعَمْ، تَمَراتٌ، فَأخَذَهَا النَّبيُّ - ﷺ - فَمَضَغَهَا، ثُمَّ أَخَذَهَا مِنْ فِيهِ فَجَعَلَهَا في فِيِّ الصَّبيِّ، ثُمَّ حَنَّكَهُ وَسَمَّاهُ عَبدَ الله. مُتَّفَقٌ عَلَيهِ. وفي رواية للبُخَارِيِّ: قَالَ ابنُ عُيَيْنَةَ: فَقَالَ رَجُلٌ مِنَ الأَنْصارِ: فَرَأيْتُ تِسعَةَ أوْلادٍ كُلُّهُمْ قَدْ قَرَؤُوا القُرْآنَ، يَعْنِي: مِنْ أوْلادِ عَبدِ الله المَولُودِ. وَفي رواية لمسلمٍ: مَاتَ ابنٌ لأبي طَلْحَةَ مِنْ أمِّ سُلَيمٍ، فَقَالَتْ لأَهْلِهَا: لاَ تُحَدِّثُوا أَبَا طَلْحَةَ بابْنِهِ حَتَّى أَكُونَ أَنَا أُحَدِّثُهُ، فَجَاءَ فَقَرَّبَتْ إِلَيْه عَشَاءً فَأَكَلَ وَشَرِبَ، ثُمَّ تَصَنَّعَتْ لَهُ أَحْسَنَ مَا كَانَتْ تَصَنَّعُ قَبْلَ ذلِكَ، فَوَقَعَ بِهَا. فَلَمَّا أَنْ رَأَتْ أَنَّهُ قَدْ شَبِعَ وأَصَابَ مِنْهَا، قَالَتْ: يَا أَبَا طَلْحَةَ، أَرَأَيتَ لو أنَّ قَومًا أعارُوا عَارِيَتَهُمْ أَهْلَ بَيتٍ فَطَلَبُوا عَارِيَتَهُمْ، أَلَهُمْ أن يَمْنَعُوهُمْ؟ قَالَ: لا، فَقَالَتْ: فَاحْتَسِبْ ابْنَكَ، قَالَ: فَغَضِبَ، ثُمَّ قَالَ: تَرَكْتِني حَتَّى إِذَا تَلطَّخْتُ، ثُمَّ أخْبَرتني بِابْنِي؟! فانْطَلَقَ حَتَّى أَتَى رسولَ الله - ﷺ - فَأخْبَرَهُ بِمَا كَانَ فَقَالَ رسولُ الله - ﷺ: «بَارَكَ اللهُ في لَيْلَتِكُمَا»، قَالَ: فَحَمَلَتْ. قَالَ: وَكانَ رسولُ الله - ﷺ - في سَفَرٍ وَهيَ مَعَهُ، وَكَانَ رسولُ الله - ﷺ - إِذَا أَتَى المَدِينَةَ مِنْ سَفَرٍ لاَ يَطْرُقُهَا طُرُوقًا فَدَنَوا مِنَ المَدِينَة، فَضَرَبَهَا المَخَاضُ، فَاحْتَبَسَ عَلَيْهَا أَبُو طَلْحَةَ، وانْطَلَقَ رسولُ الله - ﷺ. قَالَ: يَقُولَ أَبُو طَلْحَةَ: إنَّكَ لَتَعْلَمُ يَا رَبِّ أَنَّهُ يُعْجِبُنِي أَنْ أخْرُجَ مَعَ رسولِ الله - ﷺ - إِذَا خَرَجَ وَأَدْخُلَ مَعَهُ إِذَا دَخَلَ وَقَدِ احْتَبَسْتُ بِمَا تَرَى، تَقُولُ أُمُّ سُلَيْمٍ: يَا أَبَا طَلْحَةَ، مَا أَجِدُ الَّذِي كُنْتُ أجدُ، انْطَلِقْ، فَانْطَلَقْنَا وَضَرَبَهَا المَخَاضُ حِينَ قَدِمَا، فَوَلدَت غُلامًا. فَقَالَتْ لِي أمِّي: يَا أنَسُ، لا يُرْضِعْهُ أحَدٌ حَتَّى تَغْدُو بِهِ عَلَى رسولِ الله - ﷺ. فَلَمَّا أصْبَحَ احْتَمَلْتُهُ فَانْطَلَقْتُ بِهِ إِلَى رسولِ الله - ﷺ ... وَذَكَرَ تَمَامَ الحَدِيثِ.
On the authority of Anas (may Allah be pleased with him), who said: A son of Abū Ṭalḥah (may Allah be pleased with him) was ill. Abū Ṭalḥah went out, and the boy passed away. When Abū Ṭalḥah returned, he said: “How is my son?” Umm Sulaym, who was the boy’s mother, said: “He is more at rest than he has ever been.” She brought him his supper and he ate, then he had relations with her. When he had finished, she said: “Bury the boy.” When Abū Ṭalḥah rose in the morning, he came to the Messenger of Allah (peace and blessings be upon him) and informed him. He said: “Did you spend the night together?” He said: “Yes.” He said: “O Allah, bless them both.” Then she gave birth to a boy. Abū Ṭalḥah said to me: “Carry him until you bring him to the Prophet (peace and blessings be upon him),” and he sent some dates with him. He [the Prophet] said: “Is there anything with him?” He said: “Yes, dates.” The Prophet (peace and blessings be upon him) took them and chewed them, then took them from his mouth and placed them into the mouth of the boy, then rubbed his palate (taḥnīk) and named him ʿAbd Allāh. Agreed upon. In a narration of al-Bukhārī: Ibn ʿUyaynah said: A man of the Anṣār said: “I saw nine children, all of whom had memorised the Qurʾān” — meaning, from the children of ʿAbd Allāh, the [newborn] child. In a narration of Muslim: A son of Abū Ṭalḥah by Umm Sulaym died, and she said to her household: “Do not tell Abū Ṭalḥah about his son until I am the one to tell him.” He came, and she brought him supper and he ate and drank. Then she adorned herself for him more beautifully than she ever had before, and he had relations with her. When she saw that he was satisfied and had been intimate with her, she said: “O Abū Ṭalḥah, do you think that if some people lent their borrowed property to a household and then asked for their loan back, would the household have the right to withhold it from them?” He said: “No.” She said: “Then count [the loss of] your son as a reward [from Allah].” He became angry, then said: “You left me [uninformed] until I became defiled [by intimacy], then you told me about my son?!” So he set off until he came to the Messenger of Allah (peace and blessings be upon him) and informed him of what had happened. The Messenger of Allah (peace and blessings be upon him) said: “May Allah bless you both in your night.” He said: So she conceived. He said: The Messenger of Allah (peace and blessings be upon him) was on a journey and she was with him, and the Messenger of Allah (peace and blessings be upon him), when he came to Medina from a journey, would not enter it by night. They drew near Medina, and the labour pains seized her, so Abū Ṭalḥah stayed back with her while the Messenger of Allah (peace and blessings be upon him) went on. He said: Abū Ṭalḥah would say: “You know, O Lord, that it pleases me to go out with Your Messenger (peace and blessings be upon him) when he goes out and to enter with him when he enters, yet I have been held back, as You see.” Umm Sulaym said: “O Abū Ṭalḥah, I no longer feel what I was feeling; let us go on.” So we set off, and the labour pains seized her [again] when they arrived, and she gave birth to a boy. My mother said to me: “O Anas, let no one nurse him until you take him in the morning to the Messenger of Allah (peace and blessings be upon him).” When morning came, I carried him and set off with him to the Messenger of Allah (peace and blessings be upon him)… And he mentioned the rest of the hadith.
وعن أبي هريرةَ - ﵁ - أنّ رسولَ الله - ﷺ - قَالَ: «لَيْسَ الشَّدِيدُ بالصُّرَعَةِ، إنَّمَا الشَدِيدُ الَّذِي يَملكُ نَفْسَهُ عِنْدَ الغَضَبِ» مُتَّفَقٌ عَلَيهِ. «وَالصُّرَعَةُ»: بضَمِّ الصَّادِ وَفَتْحِ الرَّاءِ وأَصْلُهُ عِنْدَ العَرَبِ مَنْ يَصْرَعُ النَّاسَ كَثيرًا.
On the authority of Abū Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “The strong man is not the one who overcomes others in wrestling; rather, the strong man is the one who controls himself at the time of anger.” Agreed upon. “Al-ṣurʿah”: with a ḍammah on the ṣād and a fatḥah on the rāʾ; its origin among the Arabs [refers to] one who frequently throws people down [in wrestling].
وعن سُلَيْمَانَ بن صُرَدٍ - ﵁ - قَالَ: كُنْتُ جالِسًا مَعَ النَّبيّ - ﷺ - وَرَجُلانِ يَسْتَبَّانِ، وَأَحَدُهُمَا قدِ احْمَرَّ وَجْهُهُ، وانْتَفَخَتْ أوْدَاجُهُ ، فَقَالَ رَسُول اللهِ - ﷺ: «إنِّي لأَعْلَمُ كَلِمَةً لَوْ قَالَهَا لَذَهَبَ عَنْهُ مَا يَجِدُ، لَوْ قَالَ: أعُوذ باللهِ منَ الشَّيطَانِ الرَّجِيمِ، ذَهَبَ منْهُ مَا يَجِدُ». فَقَالُوا لَهُ: إنَّ النَّبيَّ - ﷺ - قَالَ: «تَعَوّذْ باللهِ مِنَ الشَّيطَانِ الرَّجِيمِ». مُتَّفَقٌ عَلَيهِ.
On the authority of Sulaymān ibn Ṣurad (may Allah be pleased with him), who said: I was sitting with the Prophet (peace and blessings be upon him) while two men were reviling each other, and one of them had reddened in the face and his neck veins had swelled. So the Messenger of Allah (peace and blessings be upon him) said: “I know a word which, were he to say it, what he is feeling would leave him. Were he to say, ‘I seek refuge in Allah from the accursed Satan,’ what he is feeling would leave him.” So they said to him: “The Prophet (peace and blessings be upon him) says: Seek refuge in Allah from the accursed Satan.” Agreed upon.
وعن معاذِ بنِ أَنسٍ - ﵁: أنَّ النَّبيَّ - ﷺ - قَالَ: «مَنْ كَظَمَ غَيظًا ، وَهُوَ قَادِرٌ عَلَى أَنْ يُنْفِذَهُ، دَعَاهُ اللهُ ﷾ عَلَى رُؤُوسِ الخَلائِقِ يَومَ القِيامَةِ حَتَّى يُخَيِّرَهُ مِنَ الحُورِ العِينِ مَا شَاءَ». رواه أَبو داود والترمذي، وَقالَ: «حديث حسن».
On the authority of Muʿādh ibn Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: “Whoever restrains his rage while he is able to act upon it, Allah will summon him before all creatures on the Day of Resurrection until He lets him choose whichever of the wide-eyed maidens (ḥūr al-ʿīn) he wishes.” Narrated by Abū Dāwūd and al-Tirmidhī, who said: “A good (ḥasan) hadith.”
وعن أبي هريرةَ - ﵁: أنَّ رَجُلًا قَالَ للنبي - ﷺ: أوصِني. قَالَ: «لا تَغْضَبْ» فَرَدَّدَ مِرارًا، قَالَ: «لاَ تَغْضَبْ». رواه البخاري.
On the authority of Abū Hurayrah (may Allah be pleased with him) that a man said to the Prophet (peace and blessings be upon him): “Counsel me.” He said: “Do not become angry.” The man repeated [his request] several times, and he said: “Do not become angry.” Narrated by al-Bukhārī.
وعن أبي هريرة - ﵁ - قَالَ: قَالَ رَسُول الله - ﷺ: «مَا يَزَالُ البَلاَءُ بِالمُؤمِنِ وَالمُؤْمِنَةِ فِي نَفسِهِ ووَلَدِهِ وَمَالِهِ حَتَّى يَلْقَى اللهَ تَعَالَى وَمَا عَلَيهِ خَطِيئَةٌ». رواه الترمذي، وَقالَ: «حديث حسن صحيح».
On the authority of Abū Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said: “Trials do not cease to befall the believing man and the believing woman in their own person, their child, and their wealth, until they meet Allah, the Exalted, with no sin upon them.” Narrated by al-Tirmidhī, who said: “A sound, good hadith (ḥasan ṣaḥīḥ).”
وعن ابْنِ عباسٍ ﵄، قَالَ: قَدِمَ عُيَيْنَةُ بْنُ حِصْنٍ، فَنَزَلَ عَلَى ابْنِ أخِيهِ الحُرِّ بنِ قَيسٍ، وَكَانَ مِنَ النَّفَرِ الَّذِينَ يُدْنِيهِمْ عُمرُ - ﵁ - وَكَانَ القُرَّاءُ أصْحَابَ مَجْلِس عُمَرَ - ﵁ - وَمُشاوَرَتِهِ كُهُولًا كانُوا أَوْ شُبَّانًا، فَقَالَ عُيَيْنَةُ لابْنِ أخيهِ: يَا ابْنَ أخِي، لَكَ وَجْهٌ عِنْدَ هَذَا الأمِيرِ فَاسْتَأذِنْ لِي عَلَيهِ، فاسْتَأذَن فَأذِنَ لَهُ عُمَرُ. فَلَمَّا دَخَلَ قَالَ: هِي يَا ابنَ الخَطَّابِ، فَواللهِ مَا تُعْطِينَا الْجَزْلَ وَلا تَحْكُمُ فِينَا بالعَدْلِ. فَغَضِبَ عُمَرُ - ﵁ - حَتَّى هَمَّ أَنْ يُوقِعَ بِهِ. فَقَالَ لَهُ الحُرُّ: يَا أميرَ المُؤْمِنينَ، إنَّ الله تَعَالَى قَالَ لِنَبيِّهِ - ﷺ: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ﴾ [الأعراف: ١٩٨] وَإنَّ هَذَا مِنَ الجَاهِلِينَ، واللهِ مَا جَاوَزَهاَ عُمَرُ حِينَ تَلاَهَا، وكَانَ وَقَّافًا عِنْدَ كِتَابِ اللهِ تَعَالَى. رواه البخاري.
On the authority of Ibn ʿAbbās (may Allah be pleased with them both), who said: ʿUyaynah ibn Ḥiṣn arrived and stayed with his nephew al-Ḥurr ibn Qays, who was among the few whom ʿUmar (may Allah be pleased with him) kept close. The reciters [of the Qurʾān] were the people of ʿUmar’s council and his consultation, whether they were elders or youths. ʿUyaynah said to his nephew: “O my nephew, you have standing with this commander, so seek permission for me [to enter] upon him.” He sought permission, and ʿUmar granted it to him. When he entered, he said: “Hey, O son of al-Khaṭṭāb! By Allah, you neither give us abundantly nor judge among us with justice.” ʿUmar (may Allah be pleased with him) became angry, to the point that he was about to strike him. Al-Ḥurr said to him: “O Commander of the Believers, Allah, the Exalted, said to His Prophet (peace and blessings be upon him): ‘Take to forgiveness, enjoin what is right, and turn away from the ignorant’ [al-Aʿrāf: 198], and this man is among the ignorant.” By Allah, ʿUmar did not go beyond it once he had recited it, for he was one who halted [in submission] at the Book of Allah, the Exalted. Narrated by al-Bukhārī.
وعن ابن مسعود - ﵁: أن رَسُول الله - ﷺ - قَالَ: «إنَّهَا سَتَكونُ بَعْدِي أثَرَةٌ وأُمُورٌ تُنْكِرُونَها!» قَالُوا: يَا رَسُول الله، فَمَّا تَأْمُرُنا؟ قَالَ: «تُؤَدُّونَ الْحَقَّ الَّذِي عَلَيْكُمْ، وَتَسأَلُونَ الله الَّذِي لَكُمْ ». مُتَّفَقٌ عَلَيهِ . «وَالأَثَرَةُ»: الانْفِرادُ بالشَّيءِ عَمنَ لَهُ فِيهِ حَقٌّ.
On the authority of Ibn Masʿūd (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: “After me there will be favouritism [others being given preference over you] and matters that you will find objectionable.” They said: “O Messenger of Allah, what do you command us?” He said: “Render the right that is due from you, and ask Allah for that which is your due.” Agreed upon. “Al-atharah” means: monopolising something to the exclusion of one who has a right to it.
وعن أبي يحيى أُسَيْد بن حُضَير - ﵁: أنَّ رَجُلًا مِنَ الأنْصارِ، قَالَ: يَا رسولَ الله، ألاَ تَسْتَعْمِلُني كَمَا اسْتَعْمَلْتَ فُلانًا، فَقَالَ: «إنكُمْ سَتَلْقَونَ بَعْدِي أَثَرَةً فَاصْبِرُوا حَتَّى تَلْقَوني عَلَى الحَوْضِ ». مُتَّفَقٌ عَلَيهِ. «وَأُسَيْدٌ»: بضم الهمزة. «وحُضيْرٌ»: بحاءٍ مهملة مضمومة وضاد معجمة مفتوحة، والله أعلم.
On the authority of Abū Yaḥyā Usayd ibn Ḥuḍayr (may Allah be pleased with him) that a man of the Anṣār said: “O Messenger of Allah, will you not appoint me [to office] as you appointed so-and-so?” He said: “After me you will encounter favouritism, so be patient until you meet me at the Pool (al-Ḥawḍ).” Agreed upon. “Usayd”: with a ḍammah on the hamzah. “Ḥuḍayr”: with an undotted ḥāʾ carrying a ḍammah and a dotted ḍād carrying a fatḥah. And Allah knows best.
وعن أبي إبراهيم عبدِ الله بن أبي أوفى ﵄: أنَّ رَسُول الله - ﷺ - في بعْضِ أيامِهِ التي لَقِيَ فِيهَا العَدُوَّ، انْتَظَرَ حَتَّى إِذَا مالَتِ الشَّمْسُ قَامَ فيهمْ، فَقَالَ: «يَا أيُّهَا النَّاسُ، لا تَتَمَنَّوا لِقَاءَ العَدُوِّ، وَاسْأَلُوا الله العَافِيَةَ، فَإِذَا لقيتُمُوهُمْ فَاصْبرُوا ، وَاعْلَمُوا أنّ الجَنَّةَ تَحْتَ ظِلالِ السُّيوفِ». ثُمَّ قَالَ النَّبيُّ - ﷺ: «اللَّهُمَّ مُنْزِلَ الكِتَابِ، وَمُجْرِيَ السَّحَابِ، وَهَازِمَ الأحْزَابِ، اهْزِمْهُمْ وَانصُرْنَا عَلَيْهمْ». مُتَّفَقٌ عَلَيهِ، وبالله التوفيق.
On the authority of Abū Ibrāhīm ʿAbd Allāh ibn Abī Awfā (may Allah be pleased with them both): that the Messenger of Allah (peace and blessings be upon him), on one of the days on which he met the enemy, waited until, when the sun had declined, he stood among them and said: “O people, do not wish to meet the enemy, and ask Allah for well-being; but when you do meet them, be patient, and know that Paradise lies beneath the shade of the swords.” Then the Prophet (peace and blessings be upon him) said: “O Allah, Revealer of the Book, Mover of the clouds, Defeater of the confederates, defeat them and grant us victory over them.” Agreed upon. And success is from Allah.