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03. Sabr [Patience]

3- باب الصبر

03. SABR KA BAYAN

 

قال الله تعالي: ( يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا) (آل عمران: 200) 

وقال تعالي: (وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ) (البقرة: 155) 

وقال تعالي: ( إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ) (الزمر: من الآية10)

وقال تعالي: ( وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ) (الشورى: 43) 

وقال تعالي: ( يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلاةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ) (البقرة: 153) 

وقال تعالي: ( وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجَاهِدِينَ مِنْكُمْ وَالصَّابِرِين) (محمد :31)

والآيات في الأمر بالصبر وبيان فضله كثيرة معروفة.

 

BAAB:

Allah taala ne farmaya : “aye imaan walo! sabr karo! aur dushman ke muqablay mein datay jame raho.”

aur farmaya : ”ham tumhen kisi qader khauf se, bhook se, malon, jaanun aur phalon mein kami kar ke zaroor aazmayen ge aur sabr karne walon ko khush khaberi suna degiye. ” 

aur farmaya :” sabr karne walon ko un ka poora ajar baghair hisaab ke diya jaye ga. “

aur farmaya : ” aur Albata jis shakhs ne sabr kiya aur maaf kar diya to bila-shuba yeh himmat ke kamon mein se hai. “

aur farmaya : ” sabr aur namaz ke zariye se madad talabb karo, bai shak Allah sabr karne walon ke sath hai. “

aur Allah taala ne farmaya : ” aur hum tumhen zaroor aazmayen ge yahan tak ke ham jaan len ke tum mein se jehaad karne walay aur sabr karne walay kon hain. “

aur woh ayaat jin mein sabr karne ka hukum aur us ki fazeelat ka bayan hai bohat ziyada aur Maroof hain.

 

FAWAID AYAAT:

 

In ayaat mein sabr ki takeed bhi hai aur is ki fazeelat ka bayan bhi. sabr ki kayi qismain hain. 

sabr ki aik (1) qisam hai: dunewi afaat o masaaib aur nuqsanaat ko qzaye ellahi samajh kar bardasht kar lena aur un par jazae fazae ya noha wa matam na karna aur na zabaan hi se aisi baat nikalna jis mein Allah ki narazi ka pehlu ho. is ko tasleem o Raza bhi kehte hain. 

Doosri (2) qisam hai: jehaad ki mushaqqatoon  aur takleefon ko Khanda peshani se bardasht karna aur dushman ke muqablay mein datay rehna, raah faraar ikhtiyar na karna. yeh shuja’at wa mardangi aur Shewa Musalmani hai. 

tisri (3) qisam hai: Allah ke hukmon par amal karne mein jo aazmayshin aayen, jin lazton aur dunewi mafadaat ki qurbani deni pade aur jo malamaten sunni padin un mein se kisi cheez ki parwa na ki jaye balkay sab ko Allah ki Raza ke liye bardasht kiya jaye. Isay istiqamat se bhi tabeer kiya jata hai.


25- وعن أبي مالك الحارث بن عاصم الأشعري- رضي الله عنه- قال: قال رسول الله صلي الله عليه وسلم: ((الطهور شطر الإيمان، والحمد لله تملأ الميزان، وسبحان الله والحمد لله تملأن – أو تملأ- ما بين السماوات والأرض، والصلاة نور، والصدقة برهان، والصبر ضياء، والقرآن حجة لك أو عليك. كل الناس يغدو، فبائع نفسه فمعتقها أو موبقها)) (رواه مسلم) .

 

( 25 ) Abu Maalik Haris bin aasim ash’ari (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya: “pakizgee nisf imaan hai ( yani ajar o sawab mein adhay imaan ke barabar hai. aur Al-hmed lillah kehna meezaan ko bhhar deta hai ( yani bohat wazni amal hai jis ke ajar o sawab se meezaan aamaal bhhari ho jaye gi. aur subhan Allah aur Al-hmed lillah kehna yeh aasman o zameen ke darmiyani khalaa ko bhhar deta hai. aur namaz roshni hai ( jis se usay duniya mein haq ki taraf rahnumayi millti hai aur akhirat mein pul Siraat se guzarte waqt bhi yeh roshni momin ke kaam aaye gi. ) aur sadqa daleel hai ( is baat par ke is ka ada karne wala momin hai. sabar roshni hai. quran tairay liye Hujjat ( Daleel ) hai ( agar is par amal kiya jaye ), basorat deegar tairay khilaaf daleel hai. har aik subah subah apne kamon mein nikalny wala hai aur woh apne nafs ka soda karta hai chunanchay usay ( azaab se ) azad karne wala hai ya us ko ( Allah ki rehmat se mahroom kar ke ) halaak karne wala hai.” ( Muslim )

 

TAKHREEJ :

Sahih Muslim: Al Taharat, Bab faz’lul wuzui, Hadees: 223

 

FAWAAID WA MASAIL:

 

(1) Pakizgee ki fazeelat: is se har qism ki pakizgee wa Taharat morad hai aur imaan se morad imaan hi ki haqeeqat hai. baaz ke nazdeek yahan imaan se morad namaz hai Taharat, namaz ke liye zaroori hai is liye usay aadhi namaz kaha gaya hai. 

(2) Roz-e-qayamat insaaf ka taraazo lagey ga aur achhay buray aamaal ka wazan ho ga. aamaal-e-kher mein se zikar ellahi ka wazan sab se ziyada ho ga. is ke liye ziyada mehnat karni padtee hai nah kuchh kharch hi hota hai, thori si koshish se insaan dhairon naikian aisay waqt ke liye jama kar laita hai jab aik neki ki kami ya zayad-ti se jannat ya jahannum ka faisla hoga. is se zikar ellahi ki fazeelat ka ba’asani andaazah lagaya ja sakta hai. 

(3) Kasrat namaz ki targheeb. is liye ke yeh aisi roshni hai jis se Musalman ko qadam qadam par rahnumai millti hai neez yeh be hayayi aur munkir kamon se rokti hai. 

(4) Sadqa aik momin ke Sidiq aur ikhlaas ki Daleel hai. 

(5) Sabar ki fazeelat: yeh bhi momin ka aik bada hathhyaar hai jis se usay istiqamat naseeb hoti hai. 

(6) Qur’an kareem: insaan ke liye nijaat ka zareya bhi hai aur halakat ka sabab bhi. is par amal karne mein nijaat hai aur is se aaraaz halakat hai. insaan apne nafs ko be kar nah chhodey balkay usay amal mein lagaye rakhey amal bhi amal saleh aur nah buray amlon ka irtikaab us ki tabahi ka baais hai. ( 7 ) insaan apni hayaat musta’ar ko ita’at par sirf kere.

RAVI HADEES :

[HAZRAT ABU MAALIK HARIS BIN ASIM. (رَضِيَ اللَّهُ عَنْهُ) ]: Un ki kuniat Abu maalik hai. Yamen ke mashhoor o Maroof qabeeley Ash’er ki taraf nisbat ki wajah se ash’ari kehlate hain. ash’ari logon ke sath Nabi Akram ( ﷺ ) ki khidmat Alia mein haazir hue, baad a’zan un ka shumaar Shami logon mein hota tha. Hazrat Umar Farooq (رَضِيَ اللَّهُ عَنْهُ) ke daur khilafat mein ta’oon ki wajah se un ki wafaat hui. un se kutub ahadees mein 27 Faramin Nabawi marwi hain .


26- وعن أبي سعيد سعد بن مالك بن سنان الخدرى رضي الله عنهما: أن ناسا من الأنصار سألوا رسول الله صلي الله عليه وسلم فأعطاهم، ثم سألوه فأعطاهم، حتى نفد ما عنده، فقال لهم حين أنفق كل شيء بيديه: ((ما يكن عندي من خير فلن أدخره عنكم، ومن يستفف يعفه الله، ومن يستغن يغنه الله، ومن يتصبر يصبره الله، وما أعطي أحد عطاء خيراً وأوسع من الصبر)). (متفق عليه)

 

[ 26 ] Hazrat Abu Saeed Saad bin Maalik bin Sinan Khudri  (رَضِيَ اللَّهُ عَنْهُ)se riwayat hai ke Ansar ke kuchh logon ne Rasoolullah ( ﷺ ) se ( kuchh ) talabb kiya to aap ne unhein ataa kiya. unhon ne phir sawal kiya to aap ne unhein phir diya hatta ke aap ke paas jo kuchh tha khatam ho gaya. aap ne, jis waqt har cheez jo aap ke haath mein thi kharch kar di to un se farmaya: ” mere paas jo maal bhi hota hai mein wo tum se hargiz bacha kar nahi rakhta. aur jo shakhs sawal se bachney ki koshish karta hai Allah usay bacha laita hai. jo be nayazi ikhtiyar karta hai Allah taala usay ( logon se ) be niyaz kar deta hai. aur jo sabar ka daman pokadta hai Allah usay sabar ki taufeeq day deta hai. aur koi shakhs aisa ati’yah nahi diya gaya jo sabar se ziyada behtar aur wasee tar ho. ( Bukhari wa Muslim )

 

TAKHREEJ :

Sahih al-bukhari, al-zakatu, babul istiefaf a’nil mas’alati, Hadees :1469, 

Sahih Muslim, al-zakat, bab faz’lut ta’afuf was-sabr wal qanaeat wal hassi a’laa kuli zaa’lika, Hadees: (1053)

 

FAWAAID WA MASAIL:

(1) Is mein Nabi Akram ( ﷺ ) ke jood o karam, samahat aur makaarm-e-akhlaq ke bayan ke ilawa sabar wa qana’eat aur istighna ikhtiyar karne, dast sawal daraaz karne se bach’ney aur khud daari ko barqarar rakhnay ki targheeb-o-talqeen hai. 

(2) sabar nihayat qabil tareef Wasf hai. baaz naseebey walon ko Allah taala apne khaas fazl se inayat kar deta hai. agar koi shakhs koshish kar ke haasil karna chahay to Allah usay bhi nwazta hai, is liye aik lehaaz se yeh kasbi bhi hai. Ahnaf bin Qais ke ilm o sabar par log herat karte to unhon ne aik roz farmaya: mujhe bhi isi tarah gussa aata hai lekin mein sabar karta hon aur main ne ye sabar o hilm Qais bin Asim Mun’qari se seekha hai,  wo is tarah ke aik dafaa un ke bhateejay ne un ke betay ko qatal kar diya. police qaatil ko pakad kar layi aur unhon ne is ki Mashkain bandh rakhi theen. main ne dekh kar kaha tum ne nojawan ko pareshan kiya hai! usay khol do. phir usay mukhatab karte hue kaha nojawan to ne nihayat bura qadam uthaya hai. apni qowat ko kamzor kiya hai aur dushman ko hansaya hai. phir kaha : usay chhode do aur ladke ki maa ko diyat ada kar do. kehte hain woh ladka chala gaya lekin Qais ne is poori guftagu ke douran apni hayiat bhi nah badli aur nah us ke chehray ke asraat badlay. 

 (وفیات الأعیان : 188/2 )

27- وعن أبي يحيي صهيب بن سنان رضي الله عنه قال: قال رسول الله صلي الله عليه وسلم: ((عجبا لأمر المؤمن إن أمره كله له خير، وليس ذلك لأحد إلا للمؤمن: إن أصابته سراء شكر فكان خيرا له، وإن أصابته ضراء صبر فكان خيرا له)) (رواه مسلم) .

 

( 27 ) Hazrat Abu Yahya Sohaib bin Sinan (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah  ( ﷺ )ne farmaya : ” momin ka maamla bhi ajeeb hai. us ke har kaam mein us ke liye bhalai hai. aur yeh cheez momin ke siwa kisi ko haasil nahi. agar usay khush-haali naseeb ho to ( us par Allah ka) shukar karta hai, to yeh (shukar karna bhi ) us ke liye behtar hai ( yani is mein ajar hai. ) aur agar usay takleef puhanche to sabar karta hai, aur yeh ( sabar karna bhi ) us ke liye behtar hai (ke sabar bhi bajaye khud naik amal aur baais-e-ajar hai ).” ( Muslim )

TAKHREEJ :

Sahih Muslim. Al Zuhud war rqaqiq, Bab Al momin amruhu kuluhu Khair, (Hadees no: 2999)

 

FAWAAID WA MASAIL:

(1) Masaaib-o-mushkilaat insani zindagi ka lazmah hain kiyun-kay duniya insaan ki aaraam gaah nahi jab’kay yeh musafir khaney ki hesiyat rakhti hai. lakhoon insaan sukoon ki talaash mein Dar-e-Aakhirat ko sudhar gaye. duniya isi tarah khatam ho rahi hai aur ho jaye gi. 

(2) Duniya mein do (2) tarah ke insaan abad hein : (1) aik farmanbardar wa momin aur (2) dosray munkar. Munkar ke liye masaib-e-duniya ba-tawr saza hotay hain aur farwani aur khush-haali kufar aur sar-kashi mein mazeed izafah karne ke liye jab’kay momin ka maamla is ke bar-aks hai. usay pounchnay walay masaaib-o-alaam bhi us ki tat-heer ke liye aur us ki khush-haali aur farwani nakiyon mein izafay ka baais banti hai. wo oussir o yusisr, khush-haali-o-tangi dono halaton mein sabar wa shukur se kaam laita hai. chunancha khush-haali mein Allah ko bhool jana us ki nematoon ka shukar karne ki bajaye us ki nafarmani karna, isi tarah takleef aur museebat ke waqat sabar ki bajaye jazau o Fazau, Allah ki qaza o qader par barhami ka izhaar aur gilaay shikway karna, mominana Shewa aur kirdaar nahi hai .

RAVI HADEES :

[ HAZRAT SOHAIB BIN SINAN ABU YAHYA(رَضِيَ اللَّهُ عَنْهُ) ]:

Sohaib bin Sinan ban maalik. Abu Yahya un ki kuniat hai. asal mein arab hain. Namar bin Qasit bin waile qabeeley se talluq rakhtay hain. chun-kay romeion ne unhein bachpan mein qaid kar liya tha, unhein mein nasho numa panay ki wajah se Roomi kehlaye. jab yeh baday huye, sun shaoor ko puhanche to un ke haan se bhaag kar Madinah aa gaye. aik qoul yeh hai ke Banu Kalab ne un ko romeion se khareed liya aur Makkah mein laa kar Abdullah bin Jadaan ke hathon farokht kar diya. mash’hoor sahabi hain aur qadeem Ul – Islam hain. Allah ki raah mein takaleef bardasht kee. Nabi( ﷺ ) ke sath tamam Ghazwat mein shareek hue. hijrat Madinah ki aur Madinah hi mein 38 hijri ko wafaat payi. kutub ahadees mein un se 307 ahadees key marwi hain


28- وعن أنس رضي الله عنه قال: لما ثقل النبي صلي الله عليه وسلم جعل يتغشاه الكرب، فقالت فاطمة رضي الله عنها: واكرب أبتاه! فقال: ((ليس علي أبيك كرب بعد اليوم)) . فلما مات قالت: يا ابتاه! أجاب ربّا دعاه، يا ابتاه! جنة الفردوس مأواه، يا أبتاه! إلي جبريل ننعاه، فلما قالت فاطمة رضي الله عنها: أطابت أنفسكم أن تحثوا على رسول الله صلي الله عليه وسلم التراب؟ (. رواه البخاري) .

 

[ 28 ] Hazrat Anas (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke jab Nabi ( ﷺ ) ziyada bemaar ho gaye aur iztiraab aur be-cheini aap par chhaa gayi to ( aap ki Sa’heb-zadi ) Hazrat Fatimah (رَضِيَ اللَّهُ عَنْهَا) bhi un ke mun se nikla : haae Abba Jaan ki takleef! aap ne yeh sun kar farmaya : tumhare baap par aaj ke baad be-cheini nahi hogi. jab aap wafaat pagye to Hazrat Fatimah (رَضِيَ اللَّهُ عَنْهَا) ne farmaya : haae Abba Jaan! rab ne unhein bulaa ya to unhon ne Rab ki pukaar par labbaik kaha. haae Abba Jaan! Jannat-ul-Firdos un ka thikana hai. haae Abba Jaan !  Jibreel ko hum aap ki mout ki khabar dein ge. jab aap ko dafnaya gaya to Fatimah (رَضِيَ اللَّهُ عَنْهَا) ne ( sahaba (رَضِيَ اللَّهُ عَنْهُمْ) se ) poochha : kiya tumhare nafsoon ne yeh gawara kar liya ke tum Rasoolullah ( ﷺ ) ( ke jasad At-her par matti dalo? ( Bukhari )

 

TAKHREEJ :

Sahih ul Bukhari Al- Maghazi Bab marizan – Nabi ( ﷺ ) wa wafatihi hadees no: 4462

 

FAWAAID WA MASAIL:

(1)  Is se maloom huwa ke mout ke waqt jo takleef aur be-cheini hoti hai, us ka izhaar jaaiz hai, isi tarah mout par fitri tareeqay se dard wa gham ka izhaar, jis mein naala o shewan aur noha o maatam, baal nochna aur jaib o daman ko chaak karna waghera na ho, durust hai aur maiyat ke Awsaf bayan karna bhi jaaiz hai. 

(2)  Hazrat fatima (رَضِيَ اللَّهُ عَنْهَا) ka aakhri qaul bhi Hazan o gham ke izhaar ka aik andaaz bhi hai, aur Nabi ( ﷺ ) ke dafan karne par koi aitraaz nahi hai kyunkay woh to Shariat ka hukum hai jis se koi mastasna nahi. 

(3)  is se un logon ke muaqqaf ki tardeed hoti hai jo kehte hain ke Rasool Akram ( ﷺ ) faut nahi hue balkay zindah hain, logon ke gharon mein tashreef laatay hain. 

(4)  mout ke waqt takleef kisi aadmi ke barray honay ki alamat nahi hai. achha admi bhi maut ke waqat takleef mein mubtala ho sakta hay.


29- وعن أبي زيد اسامة بن زيد ، بن حارثة مولى رسول الله صلي الله عليه وسلم وحبه وابن حبه، رضي الله عنهما، قال: أرسلت بنت النبي صلي الله عليه وسلم: إن ابني قد احتضر فاشهدنا، فأرسل يقرئ السلام ويقول: ((إن لله ما أخذ، وله ما أعطي، وكل شيء عنده بأجل مسمي، فلتصبر ولتحتسب)) فأرسلت إليه تقسم عليه ليأتيها فقام ومعه سعد بن عبادة ومعاذ بن جبل وأبيّ بن كعب، وزيد بن ثابت، ورجال، رضي الله عنهم، فرفع إلي رسول الله صلي الله عليه وسلم الصبي فأقعده في حجره ونفسه تقعقع، ففاضت عيناه فقال سعد: يا رسول الله ما هذا؟ فقال: ((هذه رحمة جعلها الله تعالي في قلوب عباده)) وفي رواية: ((في قلوب من شاء من عباده، وإنما يرحم الله من عباده الرحماء)) (متفق عليه) . 
ومعني: ((تقعقع)) تتحرك وتضطرب.

 

( 29 ) Hazrat Abu Zaid Osama bin Zaid bin Harisa (رَضِيَ اللَّهُ عَنْهُمَا) Rasoolullah ( ﷺ ) ke azad kardah ghulam, aap ke mehboob aur mehboob ke betay se riwayat hai ke Nabi ( ﷺ ) ki beti ne aap ki taraf pegham bheja ke mere betay ka aakhri waqt hai, aap tashreef layein. aap ne pegham bheja ke woh salam kehte hain aur farmatay hain: ” jo Allah taala liye, woh bhi is ka hai aur jo day, woh bhi us si ka hai us ke haan har cheez ka aik waqt muqarrar hai, is liye unhein chahiye ke sabar karen aur Allah se sawab ki umeed rakhen.” Sahebzadi ne phir pegham bheja aur qasam dete hue kaha ke aap zaroor tashreef layein. chunanchay aap Saad bin Ubaada, Maaz bin Jabal, Ubayi bin ka-ab, Zaid bin saabit (رَضِيَ اللَّهُ عَنْهُمْ) aur kuchh deegar afraad ke sath wahan tashreef le gaye. bacha aap ki khidmat mein paish kya gaya. aap ne usay apni goad mein bitha liya jab ke us ki jaan be chain aur muztarab thi. ( us ki yeh haalat dekh kar ) aap ki aankhon se ansoo jari ho gaye. to Hazrat Saad (رَضِيَ اللَّهُ عَنْهُ) ne kaha : aye Allah ke Rasool! yeh kiya hai? aap ne farmaya : “ yeh jazba shafqat hai jo Allah taala ne apne bandon ke dilon mein rakha hai. ” aur aik riwayat mein hai : “ jin bundon ke dilon mein ( Allah ne ) chaha ( yeh jazba rakha ). aur Allah taala apne unheen bundon par reham farmata hai jo ( doosron par ) meharban hotay hain. “ ( Bukhari o Muslim ) تقعقع 

TAQAEQAU: ke maienay hain : harkat karna, aur muztarib hona .

 

TAKHREEJ : 

(29) – Sahih Ul-Bukhari : al-janayiz , bab qawl al-Nabi ( ﷺ ) yuazzib al-mayt bibaz bukay ahlihi aelaih ( Hadees no : 1284), Wal-marzaa , bab eiyadat al-sibyan (Hadees no : 5655 )

W Sahih Muslim: al-janayiz , bab al-buka’ ealal mayit ( Hadees no: 923)

 

FAWAAID WA MASAIL:

 (1) Fautigi ke waqt tmam rishte daaron ka haazir hona zaroori nahi, taa hum janazay mein shirkat bator kifayah mustahab hai. 

(2) Ghar walon ki yeh khwahish jaaiz hai ke dam wapseen naik log qareeb ul-maut ke qareeb hon taa ke us ki dua o barket se yeh marhala jaan kuni aasani se tay ho jaye. 

(3) Jis par aetmaad ho us ko qasam dilana aur qasam dilanay walay ka us qasam ka poora karna jaaiz hai is se bahami aetmaad aur mohabbat mein izafah hota hai. 

(4) maiyat par fitri rona aur ahal maiyat ko sabr o ehatasab ki Talqeen karna jaaiz hai. 

(5) shafqat o mohabbat ka jz’bah Allah ka inaam aur us ki rehmat ke husool ka zareya hai aur is se mehroomi shiqawat hai.

 

RAVI HADEES :

[ HAZRAT ABU ZAID OSAMA BIN ZAID (رَضِيَ اللَّهُ عَنْهُمَا)]: Osama bin Zaid bin Harisa maula Rasoolullah (رَضِيَ اللَّهُ عَنْهُمَا). un ki kuniat Abu Zaid hai. Nabi ( ﷺ ) ko bohat ziyada mehboob thay aur mehboob shakhsiyat Zaid bin Harisa(رَضِيَ اللَّهُ عَنْهُ) ke Farzand Arjumand thay. un ki walida ka naam Bar’kah Habshiya hai jin ki kuniat Umm Aiman hai aur yeh Nabi ( ﷺ ) ko doodh pilanay walion mein shaamil hai. Abu Zaid Osama bin Zaid ki zair qayadat Nabi ( ﷺ ) ne aik lashkar tayyar kiya jis mein khalifa sani Umar bin khataab bhi thay. jab yeh lashkar shaam ki taraf rawaangi ke liye tayyar huwa to Nabi ( ﷺ ) faut ho gaye lekin baad mein poooray Jah o jalal aur roab o dab-dabe ke sath Seddiq Akbar (رَضِيَ اللَّهُ عَنْهُ) ne is lashkar ko rawana kiya aur yeh lashkar Falah o Foze ke sath wapas aaya. 54 hijri mein faut hue aur unhein madinah alrsol mein dafan kiya gaya. Rasool ( ﷺ ) ke 128 Faramin ke Ravi yahi Osama bin Zaid (رَضِيَ اللَّهُ عَنْهُمَا) hain .


30- وعن صهيب رضي الله عنه أن رسول الله صلي الله عليه وسلم قال: ((كان ملك فيمن كان قبلكم، وكان له ساحر، فلكا كبر قال للملك: إني قد كبرت، فابعث إلي غلاما أعلمه السحر؛ فبعث إليه غلاما يعلمه، وكان في طريقه إذا سلك راهب، فقعد إليه وسمع كلامه فأعجبه، وكان إذا أتي الساحر مر بالراهب وقعد إليه، فإذا أتي الساحر ضربه، فشكا ذلك إلي الراهب، فقال: إذا خشيت الساحر فقل: حبسني أهلي، وإذا خشيت أهلك فقل: حبسني الساحر.
فبينما هو على ذلك إذ أتى على دابة عظيمة قد حبست الناس فقال: اليوم أعلم، الساحر أفضل أم الراهب أفضل؟ فأخذ حجراً، فقال: اللهم! إن كان أمر الراهب أحب إليك من أمر الساحر، فاقتل هذه الدابة، حتى يمضي الناس، فرماها فقتلها ومضى الناس، فأتى الراهب فاخبره، فقال له الراهب: أي بنيّ أنت اليوم أفضل مني، قد بلغ من أمرك ما أرى، وإنك ستبتلي، فإن ابتليت فلا تدل علي؛ وكان الغلام يبرئ الأكمه والأبرص، ويداوي الناس من سائر الأدواء. فسمع جليس للملك كان قد عمى، فأتاه بهدايا كثيرة، فقال: ما هاهنا لك أجمع إن أنت شفيتني، فقال: إني لا أشفي أحداً، إنما يشفي الله تعالي، فإن آمنت بالله تعالى دعوت الله ، فشفاك، فأمن بالله تعالي، فشفاه الله تعالى، فأتي الملك فجلس إليه كما كان يجلس، فقال له الملك: من رد عليك بصرك؟ قال: ربي ، قال: أولك رب غيري؟! قال: ربي وربك الله، فأخذه، فلم يزل يعذبه حتى دل على الغلام، فجيء بالغلام، فقال له الملك: أي بنيّ! قد بلغ من سحرك ما تبرئ الأكمه والأبرص وتفعل وتفعل، فقال: إني لا أشفي أحداً، إنما يشفي الله تعالي، فأخذه، فلم يزل يعذبه حتى دل على الراهب؛ فجئ بالراهب فقيل له: ارجع عن دينك، فأبى، فدعا بالمنشار، فوضع المنشار في مفرق رأسه، فشقه حتى وقع شقاه، ثم جئ بجليس الملك، فقيل له: ارجع عن دينك، فأبي فوضع المنشار في مفرق رأسه، فشقه به حتى وقع شقاه، ثم جئ بالغلام فقيل له: ارجع عن دينك فأبي، فدفعه إلي نفر من أصحابه، فقال: اذهبوا به إلي جبل كذا وكذا فاصعدوا به الجبل، فإذا بلغتم ذروته فإن رجع عن دينه وإلا فاطرحوه، فذهبوا به، فصعدوا به الجبل، فقال: اللهم! اكفنيهم بما شئت، فرجف بهم الجبل فسقطوا، وجاء يمشي إلى الملك، فقال له الملك: ما فعل أصحابك؟ فقال: كفانيهم الله تعالي، فدفعه إلى نفر من اصحابه، فقال: اذهبوا به، فاحملوه في قرقور، وتوسطوا به البحر، فإن رجع عن دينه وإلا فاقذفوه، فذهبوا به، فقال: اللهم! اكفينهم بما شئت، فانكفأت بهم السفينة، فغرقوا، وجاء يمشي إلي الملك، فقال له الملك: ما فعل بأصحابك؟ فقال: كفانيهم الله تعالى، فقال للملك: إنك لست بقاتلي حتى تفعل ما أمرك به، قال: ما هو؟ قال: تجمع الناس في صعيد واحد، وتصلبني على جذع، ثم خذ سهما من كنانتي، ثم ضع السهم في كبد القوس، ثم قل: بسم الله رب الغلام، ثم ارمني، فإنك إذا فعلت ذلك قتلتني. فجمع الناس في صعيد واحد، وصلبه على جذع ثم أخذ سهما من كنانته، ثم وضع السهم في كبد القوس، ثم قل: بسم رب الغلام، ثم إرم، فإنك إذا فعلت ذلك قتلتني. فجمع الناس في صعيد واحد، و صلبه على جذع، ثم أخذ سهما من كنانته، ثم وضع السهم في كبد القوس، ثم قال: بسم الله رب هذا الغلام، ثم رماه فوقع السهم في صدغة، فوضع يده في صدغه، فمات. فقال الناس: آمنا برب الغلام، فأتي الملك، فقيل له: أرأيت ما كنت تحذر قد والله! نزل بك حذرك، قد آمن الناس. فأمر بالأخدود بأفواه السكك فخدت، واضرم فيها النيران وقال: من لم يرجع عن دينه، فاقحموه فيها، أو قيل له: اقتحم، ففعلوا، حتى جاءت امرأة ومعها صبي لها، فتقاعست أن تقع فيها، فقال لها الغلام: يا أماه! اصبري فإنك على الحق)) (رواه مسلم) .
((ذروه الجبل)) : أعلاه، وهي بكسر الذال المعجمة وضمها، و ((القرقور)) بضم القافين: نوع من السفن، و ((الصعيد)) هنا: الأرض البارزة، و ((الأخدود)) الشقوق في الأرض كالنهر الصغير، و ((اضرم)) أوقد و ((انكفات)) أي: انقلبت، و ((تقاعست) 9 توقفت وجبنت)) .

 

[ 30 ] Hazrat Sohaib (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya: “  tum se pehlay logon mein aik badshah tha aur us ka ( Musheer ) aik Jadugar tha. jab jadugar booda ho gaya to us ne badshah se kaha : be shak main ab boodha ho gaya hon, aik ladka mere supurd kar ta-ke main usay yeh jadu ka ilm sikha dun chunancha badshah ne aik ladka us ki taraf bhejna shuru kar diya jis ko woh jadu sikhata. us ke rastay mein aik paadri ka bhi thikana tha, wo ladka jab bhi jadugar ke paas gaya to (rastay mein ) paadri ke paas bhi (thori der ke liye) betha. is ladke ne us ki baatein sunnein to usay achhi lagen. chunanchay woh jab bhi jadugar ke paas jata to guzarte hue Rahib ( paadri ) ke paas bhi baith jata. jab wo jadugar ke paas aata to (der se anay ki wajah se ) jadugar usay maarta. us ne Rahib ko batlaya. Rahib ne usay kaha: jab tumhen jadugar se ( maar ka ) dar ho to ye keh diya karo ke mujhe mere ghar walon ne rok liya tha aur jab ghar walon se dar ho to keh diya karo ke jadugar ne mujhe rok liya tha. chunanchay isi tarah din guzarte rahay ke aik din ladke ne apne rastay mein aik bohat bada janwar dekha jis ne logon ka rasta rok rakha tha. ladke ne ( dil mein ) kaha: aaj pata chal jaye ga ke jadugar afzal hai ya Rahib us ne aik pathar pakad kar kaha: aye Allah ! agar Rahib ka maamla tairay nazdeek jadugar ke muamlay se ziyada pasandeeda hai to is janwar ko ( is pathar ke zariye se ) maar day taa ke ( rasta khul jaye aur log guzar jayen. chunanchay ( yeh dua kar ke ) us ne phir us janwar ko mara jis se woh halaak ho gaya aur log guzar gaye. woh ladka Rahib ke paas aaya aur usay yeh waqea batlaya. Rahib ne usay kaha: betay! aaj tum mujh se afzal ho. tumahra maamla jahan tak pahonch gaya hai main woh dekh raha hon, aur anqareeb tum azmaish mein daaley jao gaye lehaza jab azmaish ka yeh marhala aaye to tum mere baray mein logon ko mat batlata. aur yeh ladka madar zaad andhay aur kodhi ko ( Allah ke hukum se ) durust kar deta tha aur deegar tamam bimarion ka ilaaj karta. badshah ka aik darbari ( hum nashen ) andha ho gaya. us ne jab suna to woh bohat se Hadiye le kar ladke ke paas aaya aur us se kaha: agar tum mujhe theek kar do to yeh saaray hadye jo yahan main sath laya hon, tumahray hain. ladke ne kaha main kisi ko Shifa nahi deta Shifa sirf Allah deta hai. agar tum Allah par imaan le aao to main Allah se dua karoon ga to wo tumhein Shifa ataa farma day ga. chunanchay wo Allah par imaan le aaya aur Allah ne usay Shifa ataa farma di. wo theek honay ke baad badshah ke paas aaya aur us ke paas is terhan baith gaya jaisay woh baitha karta tha. Badshah ne us se poochha teri binaayi kis ne bhaal kar di? us ne kaha mere Rab ne . Badshah ne kaha: kiya mere ilawa tera koi aur Rab hai? us ne kaha: mera aur tera Rab ( sirf aik ) Allah hai. Badshah ne usay girftar kar liya aur us ko saza deta raha hatta ke us nai ladke ka pata batla diya, chunanchay ladke ko ( Badshah ki khidmat mein) laya gaya. Badshah ne us se kaha: beta! tairay jadu ka kamaal is had tak pahonch gaya hai ke to madar zaad andhay aur kodhi ko durust kar deta hai, aur bhi falan falan kaam kar laita hai. ladke ne kaha: main kisi ko Shifa nahi deta, Shifa dainay wala sirf Allah hai. Badshah ne usay bhi girftar kar liya aur usay saza deta raha hatta ke us ne Rahib ka pata batla diya. chunanchay Rahib ko paish kiya gaya. Rahib se kaha gaya ke tum apne deen se phir jao. us ne inkaar kar diya. to ( Badshah ne aara mangwaya aur us ) aaray ko us ke sar ke ayin darmiyan ( maang walay maqam par) rakh diya gaya aur us ke sar ko cheer diya yahan tak ke us ke sar ke do hissay ho gaye. phir Badshah ke ham-nasheen ( darbari ) ko laya gaya aur us se kaha gaya ke apne deen se phir ja. us ne bhi inkaar kar diya. chunanchay aara us ke sar ke maang walay maqam par rakh diya gaya aur us ke sar ko cheer diya jis se us ke sar ke bhi do tukre ho gaye. phir ladke ko laya gaya. us se kaha gaya ke apne deen se phir jaa. us ne inkaar kar diya. Badshah ne usay apne chand khaas admion ke suprad kiya aur kaha ke isay falan falan pahad par le jao, us par isaiy chadhao, jab tum us ki chouti par pahonch jao to (us se us ke deen ke mutaliq pochho ) agar yeh apne deen se phir jaye to theek, warnah usay wahan se neechay pheink do. chunanchay woh usay le gaye aur usay pahad par le kar chadhey to ladke ne dua ki ay Allah ! to un ke muqablay mein jaisay to chahiye mujhe kaafi ho ja. chunanchay pahad larza jis se sab neeche gir gaye. ladka badshah ke paas aa gaya. Badshah ne us se poocha : tairay sathiyon ne kiya kiya? ( yani kiya unhon ne tujhe pahad ki chouti se nahi giraya? ladke ne kaha : un ke muqablay mein Allah taala mujhe kaafi ho gaya. Badshah ne usay phir apne chand khaas admion ke suprad kiya aur un se kaha : usay le jao aur kashti mein sawaar karo aur samandar ke darmiyan le ja kar ( us se puchho, ) agar yeh apne deen se phir jaye to theek warna usay samandar mein pheink do. chunanchay woh usay le gaye. us ne kashti mein baith kar dua ki: aye Allah ! un ke muqablay mein jaisay to chahay mujhe kaafi ho ja. chunanchay kashti ulat gayi aur woh sab pani mein doob gaye. yeh ladka phir Badshah ke paas aa gaya. Badshah ne is se poochha tairay sathiyon ne kiya kiya? ( yani unhon ne tujhe samandar mein nahi phenka? ) ladke ne kaha : Allah taala un ke muqablay mein mujhe kaafi ho gaya. phir ladke ne Badshah se kaha : to mujhe us waqt tak qatal nahi kar sakta jab tak to woh tareeqa ikhtiyar nah kere jo main tujhe batlaon. Badshah ne kaha : woh kiya hai? us ne kaha: to aik khulay maidan mein logon ko jama kar aur mujhe suli dainay ke liye aik tanay par chadha, phir mere turkish se aik teer le kar usay kamaan ke chalay par rakha, phir yeh alfaaz 

[ بِسْمِ اللّٰهِ رَبِّ الْغُلَامِ ]
 ( Bismillah Rab-bil-Ghulam )

 

“ Allah ke naam se jo is larke ka Rab hai.”

padh kar mujhe teer maar. jab to aisa kere ga to mujhe qatal karne mein kamyaab ho jaye ga. chunanchay Badshah ne logon ko aik maidan mein jama kiya, usay suli dainay ke liye lakdi ke aik tanay par chadha diya phir us ke turkish se aik teer le kar usay kamaan ke chalay par rakha aur kaha :

[ بِسْمِ اللّٰهِ رَبِّ الْغُلَامِ ]
 ( Bismillah Rab-bil-Ghulam )

 

“ Allah ke naam se jo is ladke ka Rab hai.”

aur teer phenka. teer us ki kanpati par laga. ladke ne apna haath apni kanpati par rakha aur mar gaya. log yeh maajra dekh kar Rab-e-kaayenaat ki haqeeqat aur Elah_e_Wahid ki toheed samajh gaye aur be ikhtiyar pukaar utthay. ham is ladke ke Rab par imaan laaye. logon ne Badshah se kaha : aap jis cheez se dartay thay Allah ki qasam wohi huwa aur aap ka khatrah samnay aa gaya, sab log Allah par imaan le aaye hain. chunanchay us ne hukum diya ke sadkon ke nakoon par khandaqein khodi jayeen to woh khodi gayeen aur un mein aag bhadka di gayi. Badshah ne hukum diya: jo apne deen se nah phirnay usay is aag mein jhonk do, ya is se kaha jaye: aag mein daakhil ho ja. unhon ne aisa hi kiya hatta ke aik aurat aayi jis ke sath bacha tha, woh aag mein girnay se jhijki to us ko bachay ne kaha : Amma! sbar kar, yaqeenan to haq par hai.” ( Muslim )

 

[ذروة الجبل] :

pahad ka balayi hissa ( chawati ). aur yeh ذال ki zair aur paish dono ke sath hai.( yani dono terhan sahih hai ). 

[قرقور]:

Dono qaafon par paish. yeh kashtiyon ki aik qisam hai. 

[صعيد]:

pahad ka balayi hissa ( chawati ). aur yeh ذال ki zair aur paish dono ke sath hai.( yani dono terhan sahih hai ). 

[قرقور]:

Dono qaafon par paish. yeh kashtiyon ki aik qisam hai. 

[صعيد]:

Yahan khuli jagah ke maiena mein hai. 

[اخدود]:

Zameen ki khaiyan ya khandaqein, jaisay chhoti neher. 

[اضرم]:

Bhadkayi gayi. 

[انکفات]:

Ulat gayi. 

[تقاعست]:

Tawaquf kiya. buzdili ka muzahira kiya .


47- عن معاذ بن أنس رضي الله عنه أن النبي ﷺ قال: ” من كظم غيظاً ، وهو قادر على أن ينفذه، دعاه الله سبحانه وتعالى على رؤوس الخلائق يوم القيامة حتى يخيره من الحور العين ما شاء” ((رواه أبو داود، والترمذي وقال: حديث حسن)).



( 47 ) Hazrat Muaz bin Anas (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Nabi ( ﷺ )  

Ne farmaya :” jo shakhs ghusse ko pi jaye jab ke woh usay nafiz karne par Qadir bhi ho, Allah taala qayamat walay din usay tamam makhloqaat  ke samnay bulaye ga aur usay kahe ga ke woh jis hour Aein ko chahay apne liye pasand karle. (Is, say Abu Dawd aur Tirmizi ( رحمهما الله) ne riwayat kiya hai.

Aur Imam Tirmizi ne kaha: yeh Hadees Hasan hai .)

 

TAKHREEJ:

Sunan Abi Dawod, al adab man kazam ghaizan, Hadees:4777, wa Jamie Tirmizi, al bir was silat an Rasoolillah ( ﷺ ), baab fi kazm mil ghais, Hadees: 2021

 

FAWAAID WA MASAIL:

 

1- حور، حوراء 

1- Howr, howrae ki jama hai, nihayat safaid rang ki khobsorat aurat.

عين، عيناء

 Aein, Aeinae ki jama hai mauti ankhon wali. muraad dono se, khoob soorat tareen Aurat hai jo mominon ko jannat mein milein gi. 

2- Is mein us shakhs ki fazeelat aur zabt nafs ka ajar wa sawab bayan kiya gaya hai jo qudrat wa taaqat aur wasail se bahara war honay ke bawajood mehez Allah ka hukum samajh kar ghusse ko pi jata hai aur ghussay se be qabo ho kar apni taaqat ka muzahira nahi karta .

 

RAVI HADEES :

[ HAZRAT MAAZ BIN ANAS (رَضِيَ اللَّهُ عَنْهُ) ]: Hazrat Maaz bin Anas Juheini (رَضِيَ اللَّهُ عَنْهُ) un ke betay ka naam sahal tha. misar mein rahaish pazeer thay. un ke betay ne un se riwayat kiya hai. un ke paas Ahadees ka bohat bada nuskha tha jis se Imam Ahmed bin Hanbel (رحمہ الله) ke ilawa deegar A’ima-e-hadee ne istifada kiya hai. lambi Umar payi hai. khalifa Abdul Malik ki khilafat tak zindah rahay. kutub ahadees mein un se 30 ahadees marwi hain .


48 – عن أبي هريرة رضي الله عنه ، أن رجلاً قال للنبي ﷺ : أوصني، قال: “لا تغضب” فردد مراراً، قال: ” لاتغضب” رواه البخاري.

 

( 48 ) Hazrat abbu Huraira (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke 1 shakhs ne Nabi ( ﷺ ) say darkhwast ki mujhe wasiyat farmayyi! aap ne farmaya ghussa nah kiya karo. us ne kayi martaba apni darkhwast duhrayi. aap ne har martaba us se yehi wasiyat ki ghussa mat karo!. ( Bukhari )

 

TAKHREEJ: 

Sahih ul-Bukhari Al-adab, bab al hzru mi-nal ghazab Hadees: 6116

 

FAWAAID WA MASAAIL:

 

1- Ghussa jo mazmom hai aur jis se roka gaya hai. yeh wo ghussa hai jo dunyavi mamlaat mein ho. lekin jo ghussa Allah aur us ke deen ke liye ho yani Allah ki hurmatein pamaal karne par insaan ko ghussa aaye to yeh ghussa Mahmood wa matloob hai.

 2-  Jis ke mazaj mein taizi aur ghussa ho us se baar baar ghussa nah karne ki Talqeen ki jaye taa ke usay apni is kamazori ka ehsas ho aur woh is se bachney ki koshish kere. 

3 – Ghusse se sheitani maqasid ki takmeel hoti hai is liye yeh bohat hi buri cheez hai is liye is mauqa par shetan se panah ki hadaayat ki gayi hai. 

4- Aalim-e-deen aur murabbi ko mizaj shanaas hona chahiye taa ke wo logon ko un ki tabiyat aur mazaj ke mutabiq waaz wa nasihat kar sakey . Rasool Akram ( ﷺ ) ki yeh khoobi thi ke aap har sayel ko us ke halaat aur tabiyat ke mutabiq naseehat farmatay. 

5- Buzurgon se milnay aur un se naseehat ki darkhwast karne se insaan ki islaah hoti hai aur insaan ko apni kamzoriyon ka bhi ilm hota hai. daur haazir ka sab se bada almiya yeh hai ke jis ko deen ki chand baatein maloom ho jayen wo apne aap ko ulama se be niaaz samajh beithta hai halan ke islaah nafs aur husool taqwa ki sir parasti zaroori hai .


49- عن أبي هريرة رضي الله عنه قال: قال رسول الله ﷺ : ” ما يزال البلاء بالمؤمن والمؤمنة في نفسه، وولده، وماله، حتى يلقى الله تعالى وما عليه خطيئة” ((رواه الترمذي وقال حديث حسن صحيح)) .

 

( 49) hazrat Abu Hureira (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai Rasoolullah ( ﷺ ) ne farmaya:” momin mard aur momin aurat par us ki jaan, aulaad aur maal mein aazmayshin aati rehti hain ( jin se un ke gunah maaf hotay ratay hain ) yahan tak ke jab woh Allah ko mlitay hain ( un ko mout aati hai ) to un par koi gunah nahi hota.” Isay Tirmizi ne riwayat kiya hai aur kaha hai is ki sanad hasan sahih hai. )

 

TAKHREEJ :

Jamie Tirmizi, al-zuhud an Rasoolillah ( ﷺ ), bab ma jaa fis sabri alal balaayi Hadees:2399

 

FAAIDAH:

is se maloom huwa ke momin bator khaas aazmayshon ka hadaf rehta hai aur is mein is ke liye bhalai ka pehlu ye hai ke un se us ke gunah maaf hotay rehtay hain bashart e kay woh sabar ka daman pakdae rakhay aur imaan par mazbooti se qaaim rahai.


50 ـ وعن ابن عباس ـ رضي الله عنهما ـ قال: قدم عيينة بن حصن فنزل على ابن أخيه الحر بن قيس،  ـــ وكان من النفر الذين يدينهم عمر رضي الله عنه، وكان القراء أصحاب مجلس عمر ـ رضي الله عنه ـ ومشاورته، كهولا كانوا أو شبانا، فقال عيينة لابن أخيه: يا ابن أخي! لك وجه عند هذا الأمير فاستأذن لي عليه، فاستأذن، فأذن له عمر. فلما دخل قال: هي يا ابن الخطاب! فو الله! ما تعطينا الجزل، ولا تحكم فينا بالعدل، فغضب عمر ـ رضي الله عنه ـ حتى هم أن يوقع به، فقال له الحر: يا أمير المؤمنين، إن الله تعالى قال لنبيه صلى الله عليه وسلم: (خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ) (الأعراف: 199) ، وإن هذا من الجاهلين، والله! ما جاوزها عمر حين تلاها، ــ وكان وقافا عند كتاب الله تعالى __ . (رواه البخاري) .

 

(50) Hazrat Ibn Abbas (رَضِيَ اللَّهُ عَنْهُمَا) bayan karte hain ke Uyyena bin Hasn aaye aur apne bhatijey Hur bin Qais ke paas thehre…..ye Hur, un logon mein se thay jin ko Umar (رَضِيَ اللَّهُ عَنْهُ) ka( jab ke wo khalifa thay) qurb khaas haasil tha. aur Hazrat Umar ke ham nasheen aur musheer quraa ( Ahal-e-ilm) hotay thay, chahay wo adheid umor ke hon ya jawan….._ chunanchay Uyyena ne apne brother zaad ( bhateejay ) se kaha; aye bhateejay! tujhay is khalifa ke haan khaas martaba haasil hai tum mere liye bhi us se mulaqaat ki ijazat talabb karo. chunanchay unhon ne ijazat talabb ki aur Hazrat Umar (رَضِيَ اللَّهُ عَنْهُ) ne unhein ijazat marhamat farma di. jab Uyyena andar aaye to hazrat Umar (رَضِيَ اللَّهُ عَنْهُ) se kehnay lagey aye Ibn khitaab! Allah ki qasam! to hamein ziyada atyye deta hai aur nah hamaray baray mein Adal ke sath faislay karta hai. (ye sun kar) Umar gazabb-naak ho gaye hatta ke unhon ne usay maarny ka iradah kiya. Hur bin Qais ne un se kaha: aye Ameer al-momineen! Allah taala ne apne paighambar se kaha hai 

خُذِ الْعَفْوَ …………… عَنِ الْجَاهِلِينَ

“ Afoo wa dar guzar ikhtiyar karen, neki ka hukum den aur jahilon se aaraaz karen.” aur yeh ( mera chacha bhi ) jahilon mein se hai. Allah ki qisam jis waqt jr ne is aayat ki tilawat ki hazrat Umar hi siya ( a se sun kar ) zara agay nah barhay. aur hazrat Umar mein yeh Allah ki kitaab ke paas foran thehr jaye ( yani is ke hukum par amal pera hue ) wahid al-afoo walay thay. ( Bukhari )

 

TAKHREEJ :

Sahih ul-Bukhari al-tafseer, Bab

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

 Hadees:4642

 

FAWAAID WA MASAIL:

1- Hadees mein Qur-raa se morad aaj kal ke Qur-raa nahi hain jo sirf fun-e-Tajveed ke maahir aur khush il-hani se Qur’an padhnay walay hain balkay is se morad Qur’an ke aalim, is ke ma-ani wa mafaahim se aagah aur halal wa haraam aur jaaiz wa na jaaiz ko samajhnay walay Fuqahaa hain. khulafaye Rashdin ke darbaar mein ham nasheen aur un ke Mushiran-e-khaas yahi log huwa karte thay. jis se yeh baat saabit hoti hai ke hukmraanon ko apna musheer deen ka ilim aur us ka shaoor rakhnay walon ko banana chahiye nah ke duniya daaron ko jin ka maqsad sirf duniya kamaana aur is ko jama karna hota hai kyunkay ahal duniya ke mashwaray ikhlaas aur kher khawahi ki bajaye makhsoos mafadaat aur khud gharzi par bani hotay hain. 

2-  ashaab-e-majlis aur ahal mushawarat honay ke liye ilim wa taqwa zaroori hai is mein san wa saal ki koi qaid nahi.

3- Aalim ko nihayat mutahamil aur burd baar hona chahiye.

4- Issi terhan qubool haq mein bhi usay kisi tamul ka izhaar nahi karna chahiye.

5- Aadmi mein agar haq goi ki himmat ho aur woh haan mein haan milaane wala nah ho to ashaab Iqtidaar ki qurbat mein koyi muzaiqa nahi.

6- Taazeer ( woh saza jo khalifa apni swabdid par kisi mujrim ko aisay jurm mein de jis mein had nah ho ) mein sifarish ki gunjaish mojood hai Albata hudood mein aisa karna na jaaiz hai.

7- kaminay aur razeel aadmi ki sifarish se ijtinab karna chahiye taakay is ke kirdaar ki wajah se sharmindagi nah uthani pade.

8- kisi bhi aadmi se baat karte waqt is ki qader o manzilat ka lehaaz rakhna zaroori hai .


51 ـ وعن ابن مسعود ـ رضي الله عنه ـ أن رسول الله صلى الله عليه وسلم قال: ((إنها ستكون بعدي أثرة وأمور تنكرونها)) ‍ قالوا: يا رسول الله، فما تأمرنا قال: تؤدون الحق الذي عليكم، وتسألون الله الذي لكم)) (متفق عليه) . 
((والأثرة)) الانفراد بالشيء عمن له فيه حق.

 

( 51 ) Hazrat Ibn Masood (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke Rasoolullah ( ﷺ ) ne farmaya” mere baad ( na rava ) tarjeeh dainay ka amal hoga aur aisay kaam hon ge jinhen tum bura samjhoo ge. Sahaba Karaam (رَضِيَ اللَّهُ عَنْهُمْ) ne sawal kiya : aye Allah ke Rasool! ( in halaat mein ) aap hamein kiya hukum dete hain? ( yani ham kiya karen? ) aap ( ﷺ ) ne farmaya” tum woh haq ada karo jo tumhare zimmay hon. aur jo tumhare haq ( doosron ke zimmay ) hon un ka sawal Allah se karo. ( Bukhari wa Muslim ) 

الأثرة

( tarjeeh dena ) ka matlab hai ; jis mein doosron ka bhi haq ho is ka Akeile haq daar ban jana.

 

TAKHREEJ :

 

Sahih ul-Bukhari, Al manaqib,

 Bab alaamat in nabuwwati fil Islam Hadees: 3603 

wa Sahih Muslim, Al- imaarat, Bab wujoob ul wafaae bi baieatil khulafaye al awwal fal awwal, Hadees: 1843

 

FAWAAID WA MASAIL:

 

1- Is hadees ka matlab hai ke jab hukmaran aisay hon jo tumhare haqooq ada nah karen aur tum par apne aap ko aur apne aqraba waghera ko tarjeeh den to tum sabar se kaam lo aur un se baghaawat karne ki bajaye barghah-e-ilahi mein Taubah wa istaghfar aur un ke shar aur mazalim se bachney ki dua karo bashar teike un se kufar Sareeh ka izhaar nah ho.

2- Hukmraanon ke ilawa aam muasharti zindagi mein bhi agar koi shakhs haq par honay ke bawajood apna haq Allah ki khatir chhode deta hai to us ke liye jannat ki basharat hai. 

3- Buraiee ko roknay se agar shar phelta ho aur kisi baday fitne ka khatrah ho to sabar se kaam letay huye bardasht karna chahiye. 

4- Mamooli ikhtilaaf aur protocol nah milnay par jamaat se alehidgi ikhtiyar karna na jaaiz hai. insaan agar samjhta hai ke is ki khidmaat ka sila nahi diya ja raha to usay sabar karna chahiye .


52 ـ وعن أبي يحي أسيد بن حضير ـ رضي الله عنه ـ أن رجلا من الأنصار قال: يا رسول الله، ألا تستعملني كما استعملت فلانا؟ فقال ((إنكم ستلقون بعدي أثرة، فاصبروا حتى تلقوني على الحوض)) (متفق عليه) .
((وأسيد)) بضم الهمزة. ((وحضير)) بحاء مهملة مضمومة وضاد معجمة مفتوحة، 
والله أعلم.

(52) Hazrat Abu Yahya Usaid bin Huzair (رَضِيَ اللَّهُ عَنْهُ) se riwayat hai ke aik Ansari Aadmi ne kaha: aye Allah ke Rasool ! kiya aap mujhe Aamil nahi banatay ( kisi sarkari kaam par muqarrar nahi farmatay ) jis terhan falan shakhs ko aap ne Aamil banaya hai? aap ne farmaya: ” bilashuba tum mere baad is soorat e haal se do chaar ho ge ke doosron ko tarjeeh di jaye gi. chunanchay tum sabar karna yahan tak ke mujhe ( qayamat walay din ) Hauz-e-kawthar par milo”. ( Bukhari wa Muslim )

أسيد ؛

Usaid ; hamzah” par paish ke sath aur 

حضير ؛

Huzair; haa par paish aur zaad par zaber ke sath. wallah o aalam

TAKHREEJ :

Sahih ul-Bukhari,al fitan, baab qawlin Nabiyi ( ﷺ ) sa tarauna umooran tunkirunaha, Hadees: 7057

Wa Sahih Muslim, al imaarah, baab, Al amr bis sabri enda… Hadees: 1845

 

FAWAAID WA MASAIL:

 

1- Nabi ( ﷺ ) ne jo paish goi farmai thi, woh poori hogayi, jo ke Nabi ( ﷺ ) ka maujizah  aur aap ki sadaqat ki Daleel hai.

2-  hoz ; wo hoz e kausar hai jo aap ko jannat mein ya maidan Mahshar mein ataa kiya jaye ga, jahan aap apne dast mubarak se apne Muttabe aur Muwahid Musalmanoon ko Sharaab Tahoor ke jaam pilayein ge, jis se peenay wala phir kabhi piyasa nah hoga. 

3-  ohdon ki talabb achhi baat nahi hai. aisay talabb gar in ohdah wa mansab ko ohday dainay se roka gaya hai, Albata sirf is soorat mein Ohdah talabb karna jaaiz hai ke jab koi shakhs apne ko is ka ahal tar samjhe aur koyi dosra is jaisa samajh daar, muaamla Fahim aur sahib zuhud wa taqwa na ho jaisa ke Yousuf (عليه السلام) ne kiya tha.

 

RAVI HADEES :

 

[ HAZRAT ABU YAHYA USAID BIN HUZAIR (رَضِيَ اللَّهُ عَنْهُ) ]: Usaid bin Huzair bin samak bin Atikue Aosi. un ki kuniat Abu Yahya hai. jahliat aur islam dono halaton mein un ka shumaar shurafaa mein hota tha. yeh arab ke sahib raye aur panchaiti logon mein se aik thay. 70 Ansariyon ke sath beat uqba sania mein bhi shaamil thay. jang uhad mein shareek hue aur un ke jism par 7 gehray zakham aaye. jab saaray log Nabi ( ﷺ ) se hatt gaye yeh us waqt bhi saaye ki terhan aap ke sath sath thay. yahi woh jallel-ul-qadar sahabi hain jo Qur’an ki tilawat farma rahay thay to asmanon se farishtay un ki tilawat suneney ke liye aaye thay. Madinah Munawwara mein 20 hijri ko wafaat payi. 18 ahadees Nabawi ke Ravi hain .


53 ـ وعن أبي إبراهيم عبد الله بن أبي أوفى ـ رضي الله عنهما ـ أن رسول الله صلى الله عليه وسلم في بعض أيامه التي لقي فيها العدو، إنتظر حتى إذا مالت الشمس، قام فيهم، فقال: ((يا أيها الناس! لا تتمنوا لقاء العدو، واسألوا الله العافية، فإذا لقيتموهم فاصبروا، واعلموا أن الجنة تحت ظلال السيوف)) . ثم قال النبي صلي الله عليه وسلم: ((اللهم منزل الكتاب، ومجري السحاب، وهازم الأحزاب، اهزمهم وانصرنا عليهم)) (متفق عليه) .

 

(53) Abu Ibrahim Hazrat Abdullah bin Abi Aufa bayan karte hain ke Rasoolullah ( ﷺ ) ne apne baaz un ayyaam mein jin mein aap ka muqaabla dushman se huwa intzaar farmaya ( yani ladayi ko moakhar farmaya) yahan tak ke jab Sooraj dhal gaya to aap logon mein khaday huye aur farmaya logo! dushman se mulaqaat ( ladayi) ki aarzoo mat karo aur Allah taala se aafiat ( salamti ) mango. lekin jab aisa mauqa aa jaye ke tumhari dushman se mdhhidh ho jaye to saabit qadmi se lado aur yeh baat jaan lo ke jannat talwaron ke saaye taley hai ”. phir Nabi ( ﷺ ) ne dua farmai : aye kitaab ( Qur’an Majeed ) ke utaarnay walay baadalon ko chalanay walay ( dushman ke lashkaron ko shikast dainay walay! in ko shikast faash se do chaar farma aur in ke muqablay mein hamari madad farma. ( Bukhari wa Muslim )

 

TAKHREEJ : 

Sahih ul-Bukhari, al jehaad was sair, bab al jannat taht barqat is suyoof Hadees: 3818

Wa Sahih Muslim al jehaad, bab karaht tamanna liqaa al adwi, wal amr bis sabri enda al liqaa, Hadees: 1742

 

FAWAAID WA MASAIL:

 

1- Jehaad ke liye bhar poor tayari aur hama waqt mustaed rehne ki agar chay badi takeed ki gayi hai taham is ke bawajood dushman se muqablay ki arzoo karne se mana kya gaya hai. 

2- Sabr momn ka bohat bada hathyaar hai maidan jehaad mein sabr ka matlab istiqlal pamardi aur mout se be khauf ho kar ladna hai. 3- Sara aetmaad hathyaaron maadi saaz o samaan aur apni qowat wa kasrat par nah ho jabkay un ke sath sath Allah se fatah-o-nusrat ki dua bhi ki jaye. 

4- Aap ( ﷺ ) subah subah ladai ka aaghaz farmatay warna Sooraj dhalnay ka intzaar farmatay ke Musalmanoon ki dua mein un ke shaamil haal ho saken jo wo namaz Zahar ke waqt Mujahideen ke liye karte hain. 

5- Jehad hi mein Musalmanoon ki izzat aur maeeshat ka istehkaam panhan hai. aaj Musalmanoon ki zillat o khawari ki bunyadi wajah fareeza jehaad se rogrdani ke ilawa koi nahi hai kyunkay Nabi Kareem ( ﷺ ) ka farmaan hai” jab tum jehaad ko chhode do ge tab Allah tum par zillat o khawari musallat kar day ga .

 

RAVI HADEES :

 [ HAZRAT ABDULLAH BIN ABI AUFA (رَضِيَ اللَّهُ عَنْهُ) ]; Abdullah bin Abi Aufa bin Khalid Aslami_ Abu Aufa ka naam alqamah hai . un ki kuniat Abu Mohammad Abu Ibrahim ya Abu Muawiya hai. Hudebiya , baet rizwan Ghazwah Khyber aur is ke baad ke tamam ghazwaat mein shareek rahay. yeh khud bhi aur un ke Waalid Abu Aufa bhi Sharf sahabiat se bahra war huye. Nabi ( ﷺ ) ki wafaat ke baad Koofa mein chalay gaye. apni zindagi ke aakhri ayyaam wahein guzaray. aakhir umar mein benaye jati rahi thi. kofa mein wafaat panay walay sahaba mein se aakhri hain. 87 hijri mein wafaat payi jabkay baaz ka 86 hijri ka qoul bhi hai. Nabi Akram ( ﷺ ) ke 95 Faramin Alia ke ravi hain .

 

REFERENCE:
BOOK: Riyaz us Saliheen(Urdu)
Taleef: Imam Nawawi Rahimahullah.
Urdu Tarjumah aur Fawaid: Hafiz Salah Uddin Yusuf.

 

 

Chapter 3

Patience and Perseverance

Allah, the Exalted, says:

“O you who believe! Endure and be more patient..”. (3:200)

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirun (the patient)”.  (2:155)

“Only those who are patient shall receive their reward in full, without reckoning.” (39:10)

“And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah.” (42:43)

“Seek help in patience and As-Salat (the prayer). Truly, Allah is with As-Sabirun (the patient).” (2:153)

“And surely, We shall try you till We test those who strive hard (for the Cause of Allah) and As-Sabirun (the patient)” (47:31)

There are numerous Verses of the Noble Qur’an inculcating patience and extolling it.


  1. Abu Malik Al-Harith bin Asim Al-Ash`ar (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: “Wudu’ is half of Salah; the utterance of (Al-hamdu lillah – all praise belongs to Allah) fills the Scales of good actions; the utterance of (Subhan Allah wa Al-hamdu lillah) (Allah is far removed from every imperfection and all praise belongs to Allah) fills the space between the heavens and the earth, and Salat (prayer) is light; and charity is the proof of Faith; and endurance is light, and the Qur’an is a plea in your favour or against you. Every person departs; he either ransoms it or puts it into perdition”.

[Muslim].

 

Commentary:

  1. Piety in all forms is meritorious. And Faith means Faith in its perfect form. Some people are of the opinion that here Faith means Salat. Purification is essential for Salat and this is the reason it is regarded as half of Salat.
  1. Excellence of the remembrance of Allah.
  1. Inducement for concentration on Salat because it is a light which provides guidance to a Muslim at every step and prevents him from obscenity and unlawful actions.
  1. Sadaqah signifies a Muslim’s sincerity and devotion.
  1. The praiseworthiness of patience. It is a strong weapon of a Muslim which provides him with steadfastness.
  1. The Qur’an is a means of salvation as well as destruction for a Muslim. If one acts upon its orders, it becomes a means of his salvation; if he shuns them, it ruins him.
  1. One should not leave oneself idle but keep it busy – busy in some noble work, otherwise it would tend to evil which will eventually ruin him.
  1. One should spend this transitory earthly life in the obedience of Allah.

  1. Abu Sa’id Al-Khudri (May Allah be pleased with him) reported that: Certain people of the Ansar asked the Messenger of Allah (PBUH) and he gave them; then they again asked him and he gave them until all what he possessed was exhausted. Then the Prophet (PBUH) said, “Whatever wealth I have, I will not withhold from you. Whosoever would be chaste and modest; Allah will keep him chaste and modest and whosoever would seek self-sufficiency, Allah will make him self-sufficient; and whosoever would be patient, Allah will give him patience, and no one is granted a gift better and more comprehensive than patience”.

[Al-Bukhari and Muslim].

 

Commentary:  Besides describing generosity, kindness, munificence and nobility of the Prophet (PBUH), he has been ordained by Allah to adopt patience, contentment and self-respect and to avoid anyone’s favour.


  1. Abu Yahya Suhaib bin Sinan (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, “How wonderful is the case of a believer; there is good for him in everything and this applies only to a believer. If prosperity attends him, he expresses gratitude to Allah and that is good for him; and if adversity befalls him, he endures it patiently and that is better for him”.

[Muslim].

 

Commentary:  A Muslim is required to behave in poverty and prosperity, affluence and hardship, in the manner stated in this Hadith. It means that to forget Allah in prosperity, rather than being thankful to Him for His Favour is defiance of His Orders. Similarly, it is unbecoming of a Muslim that in troubles and turmoil, rather being patient, he tends to weeping and crying, grousing and grieving against the Will of Allah.


  1. Anas (May Allah be pleased with him) reported: When the last illness of Messenger of Allah (PBUH) made him unconscious, Fatimah (May Allah be pleased with her) exclaimed: “Ah, the distress of my dear father.” He (PBUH) said, “There will be no distress for your father after today”. When he died she said: “My father, Allah has called you back and you have responded to His Call. O father! Garden of Firdaus is your abode. O father! We announce to Jibril your death.” When he was buried, she said: “Are you satisfied now that you put earth over (the grave of) Messenger of Allah (PBUH)?”

[Al-Bukhari]

Commentary:  This Hadith shows that it is permissible to express the trouble and restlessness which one feels at the time of death. Similarly, expression of pain and grief in a natural way in the event of someone’s death is also permissible. To remember the virtues of the deceased is also permitted but it is to be free from wailing and moaning, lamentation and crying, and tearing off clothes, etc. The last words of Fatimah (May Allah be pleased with her) are also a way of expressing grief  and sadness and not a criticism on the burial of the Prophet (PBUH) because such criticism is prohibited by Shari`ah and no one is exempted from it.


  1. Usamah bin Zaid (May Allah be pleased with them) narrated: The daughter of the Prophet (PBUH) sent for him as her child was dying, but the Prophet (PBUH) returned the messenger and sent her good wishes saying, “Whatever Allah takes away or gives, belongs to Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and anticipate Allah’s reward.” She again sent for him adjuring him for the sake of Allah to come. The Messenger of Allah, accompanied with Sa`d bin `Ubadah, Mu`adh bin Jabal, Ubayy bin Ka`b, Zaid bin Thabit and some other men went to see her. The child was lifted up to the Messenger of Allah while his breath was disturbed in his chest. On seeing that, the eyes of the Prophet (PBUH) streamed with tears. Sa`d said, “O Messenger of Allah! What is this?” He replied, “It is compassion which Allah has placed in the hearts of His slaves, Allah is Compassionate only to those among His slaves who are compassionate (to others)”.

  Another version says: Messenger of Allah (PBUH) said, “Allah shows compassion only to those among His slaves who are compassionate”.

[Al-Bukhari and Muslim].

 

Commentary:

  1. Gathering of all the relatives is not necessary at the time of someone’s death. However, their participation in the funeral prayer is Mustahab Fard Kifayah (a desirable collective duty upon all Muslims; but which is sufficient or equivalent to all having performed it if it is performed by only some of them).
  1. The desire of the relatives that at the time of someone’s death some pious people should be present is quite genuine so that the agonizing process of death is made easy by their prayers.
  1. It is lawful that a trustworthy person is made to take an oath and it is essential for the trustee to fulfill it as it increases the mutual trust and love.
  1. To shed tears on someone’s death, and to advice the relatives of the deceased for patience and accountability are permissible acts.
  1. Expression of kindness and love is a gift from Allah and means to gain His Compassion, while deprivation from it is callousness.

  1. Suhaib (May Allah be pleased with him) reported that the Messenger of Allah (PBUH) said, “There lived a king before you and he had a court magician. As he (the magician) grew old, he said to the king: `I have grown old, so send me a young boy in order to teach him magic.’ The king sent him a young boy to serve the purpose. And on his way (to the magician) the young boy met a monk to whom he listened to and liked it. It became his habit that on his way to the magician, he would meet the monk and sit there and would come to the magician (late). The magician used to beat him because of this delay. He complained about this to the monk who said to him: ‘When you feel afraid of the magician, say: Members of my family detained me. And when you fear your family, say: The magician detained me.’ It so happened that there came a huge beast and it blocked the way of the people, and the young boy said: ‘I will know today whether the magician or the monk is better.’ He picked up a stone and said: `O Allah, if the way of the monk is dearer to You than the way of the magician, bring about death to the animal so that the people be able to move about freely.’ He threw that stone at it and killed it and the people began to move about freely. He then came to the monk and told him the story. The monk said: `Son, today you are superior to me. You have come to a stage where I feel that you would be soon put to a trial, and in case you are put to a trial, do not reveal me.’ That young boy began to heal those born blind and the lepers and he, in fact, began to cure people from all kinds of illnesses. When a courtier of the king who had gone blind heard about him, he came to him with numerous gifts and said, `If you cure me, all these things will be yours.’ He said, `I myself do not cure anyone. It is Allah, the Exalted, Alone Who cures; and if you affirm faith in Allah, I shall also supplicate to Allah to cure you.’ This courtier affirmed his faith in Allah and Allah cured him. He came to the king and sat by his side as he used to sit before. The king said to him, `Who restored your eyesight?’ He said, `My Rubb.’ Thereupon he said, ‘Do you have another lord besides me?’ He said, `My Rubb and your Rubb is Allah.’ So the king kept torturing him untill he revealed the young boy. The young boy was thus summoned and the king said to him, ‘O boy, it has been conveyed to me that you have become so much proficient in your magic that you cure the blind and the lepers and you do such and such.’ Thereupon he said, `I do not cure anyone; it is Allah Alone Who cures,’ and the king took hold of him and began to torture him until he revealed of the monk. The monk was summoned and it was said to him: `You should turn back from your religion.’ But he refused. The king sent for a saw, placed it in the middle of his head and cut him into two parts that fell down. Then the courtier of the king was brought forward and it was said to him: `Turn back from your religion.’ He, too, refused, and the saw was placed in the midst of his head and he was torn into two parts. Then the boy was sent for and it was said to him: `Turn back from your religion.’ He refused. The king then handed him over to a group of his courtiers, and said to them: `Take him to such and such mountain; make him climb up that mountain and when you reach its peak ask him to renounce his Faith. If he refuses to do so, push him to his death.’ So they took him and made him climb up the mountain and he said: `O Allah, save me from them in any way you like,’ and the mountain began to shake and they all fell down (dead) and that young boy came walking to the king. The king said to him, `What happened to your companions?’ He said, `Allah has saved me from them.’ He again handed him to some of his courtiers and said: `Take him and carry him in a boat and when you reach the middle of the sea, ask him to renounce his religion. If he does not renounce his religion throw him (into the water).’ So they took him and he said: `O Allah, save me from them.’ The boat turned upside down and they all drowned except the young boy who came walking to the king. The king said to him, `What happened to your companions?’ He said, `Allah has saved me from them,’ and he said to the king: `You cannot kill me until you do what I command you to do.’ The king asked, `What is that?’ He said, `Gather all people in one place and tie me up to the trunk of a tree, then take an arrow from my quiver and say: With the Name of Allah, the Rubb of the boy; then shoot me. If you do that you will be able to kill me.’ `The king called the people in an open field and tied the young boy to the trunk of a tree. He took out an arrow from his quiver, fixed in the bow and said, `With the Name of Allah, the Rubb of the young boy,’ he then shot the arrow and it hit the boy’s temple. The young boy placed his hand upon the temple where the arrow had hit him and died. The people then said: `We believe in the Rubb of this young boy.’ The king was told: `Do you see what you were afraid of, by Allah it has taken place; all people have believed.’ The king then commanded that trenches be dug and fire lit in them, and said: `He who would not turn back from his (the young boy’s) religion, throw him in the fire’ or `he would be ordered to jump into it.’ They did so till a woman came with her child. She felt hesitant in jumping into the fire. The child said to her: `O mother! Endure (this ordeal) for you are on the Right Path”.

[Muslim].

 

Commentary:

  1. The most important lesson of this Hadith is that whatever difficulties one has to face on the path of Deen, he should endure it with patience and determination; and if interest of the Deen requires, one should sacrifice his life for it.
  1. The wonders displayed by righteous people are true. When Allah’s Will and Wisdom requires, He manifests these wonders through His slaves.
  1. It is a proof of the truth of the Qur’an that it has retold the great historical event like Ashab-ul-Ukhdud which, buried in the dust of ages, had long been forgotten.
  1. It is not possible to explain and interpret the Qur’an without the help of Ahadith. The event of Ashsb-ul-Ukhdud mentioned in the Qur’an is an instance in point. It is the Hadith that has brought into light the details of the event and clarified its ambiguity.
  1. Such incidents are a source of strength for the faith of true believers.

  1. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) passed by a woman who was crying over a grave and said, “Fear Allah and be patient.” She said, “Away from me! My calamity has not befallen you and you are not aware of it.” The woman was later told that it was the Prophet (PBUH) (who had advised her). She came to his door where she found no doorkeeper. She said, “(I am sorry) I did not know you.” Messenger of Allah (PBUH) said, “Patience is (becoming) only at the first (stroke) of grief”.

[Al-Bukhari and Muslim].

 

Another narration in Muslim says: The woman was crying over her son.

 

Commentary:  This Hadith indicates the excellence of the Prophet’s character. The woman whom he advised to have patience did not behave properly, but the Prophet (PBUH) was neither annoyed nor did he reproach her. When she appeared before him for the second time, he again repeated his advice for patience. This Hadith has a great lesson for those who call people to the Right Path. Our scholars and preachers should follow this excellent example.


  1. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, “Allah, the Exalted, says: ‘I have no reward other than Jannah for a believing slave of Mine who remains patient for My sake when I take away his beloved one from among the inhabitants of the world”.

[Al-Bukhari].

Commentary:  Child, wife and parents, etc., are the dearest people to everyone. It is a great sign of Faith to accept their death as the Will of Allah, to bear their loss with patience. Wailing and saying nonsense things show weakness of  Faith. The reward of patience on such tragedies is Jannah while the result of impatience is displeasure of Allah.


  1. `Aishah (May Allah be pleased with her) reported: I asked the Messenger of Allah (PBUH) about pestilence and he said, “It is a punishment which Allah sends upon whomsoever He wills, but Allah has made it as a mercy to the believers. Anyone who remains in a town which is plagued with pestilence maintaining patience expecting the reward from Allah, and knowing that nothing will befall him other than what Allah has foreordained for him, he would receive a reward of Shaheed”.

[Al-Bukhari].

 

Commentary:  To endure patiently in a city where one resides when it is affected by plague or such other epidemics, and not to flee from it, elevates a Muslim to the level of Shahadah in the way of Allah, as is the case in certain other circumstances, like death by drowning or in maternity, etc. This order is based on the consideration that the epidemic should not spread to other cities. On the other hand, residents of other cities are ordered to refrain from visiting the affected city. The Hadith clearly shows that it does not go against faith in Allah to take steps necessary for prevention and cure. Similarly, patience in the event of sickness is a proof of one’s perfect faith in the Will of Allah.


  1. Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (PBUH) saying, “Allah, the Glorious and Exalted said: `When I afflict my slave in his two dear things (i.e., his eyes), and he endures patiently, I shall compensate him for them with Jannah.”.

[Al-Bukhari].

 

Commentary:  Blindness is the greatest deprivation in the world and Allah grants its reward according to His Pleasure. For this reason patience in this case is highly meritorious. Its reward is Jannah provided the blind is enormously rich in Faith.


  1. `Ata’ bin Abu Rabah reported: Ibn `Abbas (May Allah be pleased with them) asked him whether he would like that he should show him a woman who is from the people Jannah. When he replied that he certainly would, he said, “This black woman, who came to the Prophet (PBUH) and said, `I suffer from epilepsy and during fits my body is exposed, so make supplication to Allah for me.’ He (PBUH) replied: ‘If you wish you endure it patiently and you be rewarded with Jannah, or if you wish, I shall make supplication to Allah to cure you?’ She said, ‘I shall endure it.’ Then she added: `But my body is exposed, so pray to Allah that it may not happen.’ He (Prophet (PBUH)) then supplicated for her”.

[Al-Bukhari and Muslim].

 

Commentary:  While continuing medical treatment, one should not ignore his prayer to Allah because both have importance and utility of their own.


  1. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: I can still recall as if I am seeing the Messenger of Allah (PBUH) resembling one of the Prophets whose people scourged him and shed his blood, while he wiped blood from his face, he said: “O Allah! Forgive my people, because they certainly do not know”.

[Al-Bukhari and Muslim].

 

Commentary:  It mentions the refined character and compassion of the Prophets which has an important lesson for those who preach righteousness. They should be always prepared to face hardships involved in inviting people to the right path and, instead of retaliation, forgive their audience and pray for their guidance. These noble qualities are extremely important for those who are devoted to preach religion.


  1. Abu Sa`id and Abu Hurairah (May Allah be pleased with him) reported that the Prophet (PBUH) said: “Never a believer is stricken with a discomfort, an illness, an anxiety, a grief or mental worry or even the pricking of a thorn but Allah will expiate his sins on account of his patience”.

[Al-Bukhari and Muslim].

 

Commentary:  This Hadith mentions the special Grace and Mercy of Allah for the Muslims. It relates how Allah turns the hardships and troubles suffered by a Muslim into a means of expiation for his sins. But this is only possible if the believer exercises patience. However, if he starts wailing instead of showing patience then beside suffering hardships, he would be deprived of the reward which lies in bearing them patiently. Thus, he shall have to take the burden of additional sins also.


  1. Ibn Mas`ud (May Allah be pleased with him) reported: I visited the Prophet (PBUH) when he was suffering fever. I said, “You seem to be suffering greatly, O Messenger of Allah.” The Prophet (PBUH) replied, “Yes, I suffer as much as two persons.” I said, “Is that because you have a double reward?” He replied that that was so and then said, “No Muslim is afflicted by a harm, be it the pricking of a thorn or something more (painful than that), but Allah thereby causes his sins to fall away just as a tree sheds its leaves”.

[Al-Bukhari and Muslim].

 

Commentary:  Prophets have to face more than ordinary troubles and for that reason their reward to bear them is also increased. Thus, the excess of hardships and grief is a sign of perfect Faith and not a sign of Allah’s displeasure.


  1. Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: “He whom Allah intends good, He makes him to suffer from some affliction”.

[Al-Bukhari].

Commentary: Troubles of this world like grief, calamity, disease, poverty, loss of life and property, etc., have a benign aspect for a Muslim in the sense that on account of them he turns towards Allah and begs mercy and compassion from Him because of which his sins are forgiven. Thus, in these troubles there is a blessing for him in the Hereafter.


  1. Anas (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, “Let not one of you wish for death because of a misfortune which befalls him. If he cannot help doing so, he should say: ‘O Allah, keep me alive as long as You know that life is better for me, and make me die when death is better for me”.

[Al-Bukhari and Muslim].

Commentary: Since man has no knowledge of his future, whether it is good or bad, so one should never desire for one’s own death in consequence of frustration created by troubles and turmoil for two reasons. Firstly, desire for death is sheer impatience. Secondly, it is quite possible that remaining part of his life may be good for his religious and worldly life. So, it is prohibited to desire death. It is, however, permissible to desire for Shahadah or death in Makkah or Al-Madinah but it is a subject quite different from the one under discussion. However, if one has to express wish for his own death, he should do so in the words quoted in the Hadith concerned.


  1. Khabbab bin Al-Aratt (May Allah be pleased with him) reported: We complained to the Messenger of Allah (PBUH) regarding the persecution inflicted upon us by the disbelievers while he was lying in the shade of the Ka`bah, having made a pillow of his cloak. We submitted: “Why do you not supplicate for our prevalence (over the opponents)?”. He (PBUH) replied, “Among those people 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 consummation until a rider will travel from San`a’ to Hadramout fearing none except Allah, and except the wolf for his sheep, but you are in too much of a hurry”.

[Al-Bukhari].

Another narration is: He (PBUH) had placed his cloak under his head and we had been tortured by the polytheists.

 

Commentary:

  1. Difficulties in the path of Faith do not come in any particular period. People devoted to their Deen have passed through trials and tribulations everywhere and in every age and have emerged purified as does the gold after passing through the furnace. So, it is unbecoming for a Muslim to be disturbed by hardships.
  1. The glad tidings about domination of religion and peace and security were given in the early period of Islam which were subsequently witnessed by the people. Even now wherever Islam is practised in true sense, peace and security are distinctive features of the system of that country.

  1. Ibn Mas`ud (May Allah be pleased with him) reported: After the battle of Hunain, Messenger of Allah (PBUH) favoured some people in the distribution of spoils (for consolation). He gave Al-Aqra` bin Habis and `Uyainah bin Hisn a hundred camels each and showed favour also to some more honourable persons among the Arabs. Someone said: “This division is not based on justice and it was not intended to win the Pleasure of Allah.” I said to myself: “By Allah! I will inform Messenger of Allah (PBUH) of this.” I went to him and informed him. His face became red and he said, “Who will do justice if Allah and His Messenger do not?” Then he said, “May Allah have mercy on (Prophet) Musa (Moses); he was caused more distress than this but he remained patient.” Having heard this I said to myself: “I shall never convey anything of this kind to him in future”.

[Al-Bukhari and Muslim].

 

Commentary:  This Hadith leads to the conclusion that the leader of the people or the calipha has a right, if situation demands, to give to the new Muslims and other influential and respectable people of the society more than others for their satisfaction and encouragement. The man who raised objection on the distribution of booty by the Prophet (PBUH) was a hypocrite. Devout Muslims could never think that the Prophet (PBUH) could be unjust to anyone. This incident also goes to prove that the Prophet (PBUH) also felt as much as others did, the things which infuriated or pleased others, because he was a man and not a superhuman being.


  1. Anas (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said, “When Allah intends good for His slave, He punishes him in this world, but when He intends an evil for His slave, He does not hasten to take him to task but calls him to account on the Day of Resurrection.”

[At-Tirmidhi].

 

Commentary: This Hadith shows that, for a Muslim, trials are also a blessing in this world because his sins are forgiven in proportion to the trials he has to face and his reward is increased with the Will of Allah. Thus, a Muslim should always be patient and contented in the event of trial because without these qualities he will not have the privilege associated with them. In fact, his impatience would increase his sins even further.


  1. Anas (May Allah be pleased with him) reported: One of the sons of Abu Talhah (May Allah be pleased with him) was ailing. Abu Talhah went out and the boy died in his absence. When he came back, he inquired, “How is the boy?”. Umm Sulaim, the mother of the boy, replied, “Better than before”. Then she placed his evening meal before him and he ate it; and thereafter slept with her. At last, she said to him: “Arrange for the burial of the boy”. In the morning, Abu Talhah went to Messenger of Allah (PBUH) and informed him of the event. He enquired, “Did you sleep together last night?” Abu Talhah replied in the affirmative, on which the Prophet (PBUH) supplicated, “O Allah bless them.” Thereafter, she gave birth to a boy. Abu Talhah said to me: “Take up the boy and carry him to the Prophet (PBUH)”; and he sent some dates with him. The Prophet (PBUH) enquired, “Is there anything with him?” He said; “Yes, some dates”. The Prophet (PBUH) took a date, chewed it and put it in the mouth of the baby and rubbed the chewed date around the baby’s gum and named him `Abdullah.

[Al-Bukhari and Muslim].

 

The narration in Bukhari adds: Ibn `Uyainah relates that a man from the Ansar told him that he had seen nine sons of this `Abdullah, every one of whom had committed the Noble Qur’an to memory.

The narration of Muslim says: The son of Abu Talhah (May Allah be pleased with him) who was born of Umm Sulaim died. She (Umm Sulaim) said to the members of the 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 members of the family) ask for its return, would they refuse to give it back to them.” He said, “No”. She said, “Then hope reward for your son”. 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 Messenger of Allah (PBUH) and informed him about the matter. Thereupon Messenger of Allah (PBUH) said, “May Allah bless the night you spent together!” He (the narrator) said: She conceived. (One day) Messenger of Allah (PBUH) was in the course of a journey and she was along with him. When Messenger of Allah (PBUH) used to come back to Al-Madinah from a journey, he would not enter it (during the night). When the people came near Al-Madinah, she felt labour pains. He (Abu Talhah) remained with her and Messenger of Allah (PBUH) proceeded on. Abu Talhah said: “O Rubb, You know that I love to go along with Messenger of Allah (PBUH) when he goes out and enter along with him when he enters, and I have been detained as You see.” Umm Sulaim 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 labour of delivery as they reached (Al-Madinah). She gave birth to a male child. My mother said to me: “O Anas, none should suckle him until you go to Messenger of Allah (PBUH) tomorrow  morning.” The next morning I carried the baby with me to Messenger of Allah (PBUH), and narrated the rest of the story.

[Al-Bukhari and Muslim].

 

Commentary:  This Hadith has many lessons for our social life. For instance:

  1. The character of a woman of great patience and gratitude is mentioned here. In spite of the death of her child she neither wept and cried nor did she moan and mourn. She was patient to the extent that when her husband came home she looked after all his needs like a loving and obedient wife does and then broke the sad news of the death of their child in a noble manner. Thus, this Hadith holds the lesson that it is the foremost duty of a wife that she should serve her husband well and provide comfort and peace of mind to him.
  1. It is meritorious for a wife to beautify herself at home for her husband.
  1. One who in his trouble is contented with the Will of Allah, certainly gets a reward for it from Him.
  1. Women can also take part with men in Jihad and within the prescribed limits render to Mujahidun (warriors in the cause of religion) the services such as dressing of the wounded, welfare of the patients, supply of food, etc.

  1. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “The strong man is not one who is good at wrestling, but the strong man is one who controls himself in a fit of rage.”

[Al-Bukhari and Muslim].

 

Commentary: This Hadith instructs oneself to keep in control in order to overcome his rage.


  1. Sulaiman bin Surad (May Allah be pleased with him) reported: I was sitting with the Prophet (PBUH) when two men began to quarrel and curse each other and the face of one of them turned red and the veins of his neck were swollen (from rage). Messenger of Allah (PBUH) said, “I know of a word, if he were to utter that, his rage would vanish and that is: A`udhu billahi minash-Shaitan nir-rajim (I seek refuge with Allah from Satan, the accursed).” So they (Companions) said to him: “The Prophet (PBUH) tells you to utter: ‘I seek refuge with Allah from Satan, the accursed”.

[Al-Bukhariand Muslim].

 

Commentary:  In the event of rage if a person becomes conscious that what he is feeling is a suggestion from Satan, he should prevent himself from it; this consciousness is the best remedy to overcome the rage. Those who are easily infuriated could make use of this prescription.


  1. Mu`adh bin Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, “The one who suppresses anger and has the power to give effect to it, will be called out by Allah, the Exalted, to the forefront of the creatures on the Day of Resurrection and he will be asked to choose any of the virgins (Hur) of his liking”.

[Abu Dawud and At-Tirmidhi].

 

Commentary: The word `Hur’ is the plural of `Haura’, an extremely beautiful woman of fair complexion. The word “Ein” is the plural of  “Aina”, woman with large eyes. Both the words stand for the most beautiful women who will be awarded to Muslims in Jannah. This Hadith mentions the distinction and reward of self-control of a man who, in spite of being powerful and having the means to avenge, suppresses his rage and does not exercise his power.


  1. Abu Hurairah (May Allah be pleased with him) reported: A man asked the Prophet (PBUH) for an advice and he (PBUH) said, “Do not get angry”. The man repeated that several times and he replied, “Do not get angry”.

[Al-Bukhari].

Commentary:

  1. Rage which is declared objectionable is the one which concerns worldly affairs but that which is for Allah and His religion, that is to say, which occurs on the violation of the Injunctions of Allah, is meritorious and essential.
  1. Anyone who gets furious quickly should be advised again and again to control his anger so that he becomes conscious of this weakness and tries to overcome it.
  1. Rage is a means of fulfillment of satanic aims; so it is a great evil and people are advised to make every effort to prevent themselves from this satanic device.

  1. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “A Muslim, male or female, continues to remain under trial in respect of his life, property and offspring until he faces Allah, the Exalted, with no sin record”.

[At-Tirmidhi].

 

Commentary: We come to know from this Hadith that Muslims are special targets of trials, but a redeeming feature of these trials is that Muslims’ sins are pardoned through them provided they remain firm in their Faith and patience.


  1. Ibn `Abbas (May Allah be pleased with them) reported: ‘Uyainah bin Hisn came to Al-Madinah and stayed with his nephew Hurr bin Qais who was among those whom Umar (May Allah be pleased with him) showed favour to. The knowledgeable people (Qurra’), whether they were old or young, had the privilege of joining Umar’s council and he used to consult them. ‘Uyainah said to Hurr: “My nephew, the Leader of the Believers shows favour to you. Will you obtain permission for me to sit with him?” Hurr asked `Umar and he accorded permission. When `Uyainah came into the presence of `Umar, he addressed him thus: “O son of Khattab, you neither bestow much on us nor deal with us justly.” `Umar (May Allah be pleased with him) got angry and was about to beat him up when Hurr said: “O Leader of the Believers, Allah said to His Prophet (PBUH): ‘ Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them).’ (7:199) This one is from the ignorants. When Hurr recited this, `Umar became quite motionless in his seat. He always adhered strictly to the Book of Allah.

[Al-Bukhari].

 

Commentary:

  1. In this Hadith, the word `Qurra’ does not stand for the kind of the `Qurra’ (reciters) of the present age who are only professional in the art of reciting the Qur’an and have a melodious voice, but what it really meant was the class of scholars who were well-versed in its meanings and implications and who could thoroughly distinguish between the lawful and the unlawful, fair and foul. Such men used to be the companions of the early noble caliphs. It leads to the conclusion that rulers should choose their advisors from religious scholars and not from those who are given to the world and whose sole aim in life is to amass wealth rather than care about the welfare of the people and whose advice is based on selfish motives and vested interests.
  1. Since scholarship and piousness are the foremost qualifications for counsellors and advisors, there is no restriction of age for them.
  1. The ruler should always be very considerate and tolerant.
  1. The ruler should never hesitate from accepting truth and righteousness.

  1. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, “You will see after me favouritism and things which you will disapprove of.” They submitted: “What do you order us to do (under such circumstances)?” He replied, “Discharge your obligations and ask your rights from Allah”.

[Al-Bukhari and Muslim].

 

Commentary:  This Hadith tells that if you have rulers who deny your rights and give themselves and their relatives preference over you then patience is a better recourse. Rather than revolting against them, you should seek pardon and forgiveness from Allah and pray for His Protection against the mischief and tyranny of the rulers provided they do not show outright disbelief.


  1. Usaid bin Hudhair (May Allah be pleased with him) reported that: A person from among the Ansar said, “O Messenger of Allah! You appointed such and such person and why do you not appoint me?” Messenger of Allah (PBUH) said, “After me you will see others given preference to you, but you should remain patient till you meet me at the Haud (Al-Kauthar in Jannah)”.

[Al-Bukhari and Muslim].

Commentary:

  1. The prophecy of the Prophet (PBUH) came true, which is a miracle as well as an evidence of his truthfulness.
  1. The Haud (pond) mentioned here is Haud Al-Kauthar which is granted to the Prophet (PBUH) in Jannah or in the field where people will be assembled on the Day of Resurrection. There he will offer his followers cups of pure drink with his own hands. It will be such that one who would take it will never feel thirst again.
  1. Demand for an office is not a pleasant quality. It is, therefore, prohibited to give office to a person who demands it. It is, however, permissible only in case a person feels that he is more competent than others and there is no one else in view who is more intelligent, capable and pious.

  1. `Abdullah bin Abu Aufa (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) at one time when he confronted the enemy, and was waiting for the sun to set, stood up and said, “O people! Do not long for encountering the enemy and supplicate to Allah to grant you security. But when you face the enemy, show patience and steadfastness; and keep it in mind that Jannah lies under the shade of the swords.” Then he invoked Allah, saying, “O Allah, Revealer of the Book, Disperser of the clouds, Defeater of the Confederates, put our enemy to rout and help us in over-powering them”.

[Al-Bukhari and Muslim].

 

Commentary:

  1. Although great stress has been laid on full preparation and readiness for Jihad, it is prohibited to wish for war with enemy.
  1. Patience is a great weapon of a Muslim. In the context of Jihad, it means steadfastness, fortitude and fearlessness of death in the battlefield.
  1. Muslims are ordained not to rely entirely on weapons, material resources and their military prowess. They are advised to pray to Allah for victory over their enemy.

 

Book: The Book of Miscellany
Riyadh ul Saliheen
Table of Contents