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*Riyad al-Salihin* (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on Patience.

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On the authority of Ibn Mas'ud, may Allah be pleased with him, who said:

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On the day of the Battle of Hunayn,

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the Messenger of Allah (peace and blessings of Allah be upon him) favored certain people in the distribution of the spoils.

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He gave al-Aqra' ibn Habis one hundred camels,

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and gave 'Uyaynah ibn Hisn the like,

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and also gave to prominent figures among the Arabs, favoring them that day in the distribution.

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Thereupon, a man said:

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"By Allah, this is a division in which justice was not observed,

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nor was the face of Allah sought therein!"

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So I said: "By Allah, I will certainly inform the Messenger of Allah, peace and blessings of Allah be upon him."

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I went to him and told him what the man had said,

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and his face changed color until it became like red dye.

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Then he said: "Who will be just if Allah and His Messenger are not just?"

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Then he said: "May Allah have mercy on Moses;

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he was harmed with more than this, yet he bore it with patience."

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I then said: "Indeed, I will never convey any report to him after this."

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Agreed upon.

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His words: "like *sarif*"

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means red dye.

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Hunayn:

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A valley between Mecca and al-Ta'if.

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"Certain people": meaning those whose hearts were to be reconciled, the freed captives of Mecca (*tulaqa'*), and Arab chieftains, in order to win over their hearts.

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"The distribution": the distribution of the spoils of the Hawazin tribe.

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"He favored them": meaning he granted them lavish gifts.

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"Indeed (*la jarama*)": meaning truly.

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Key lessons from the hadith:

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It is permissible to single out a group with gifts to the exclusion of others,

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if the leader sees an overriding public interest in doing so.

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Among the sound methods of Islamic governance in calling to Allah

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is winning over the hearts of notables and figures of influence through the worldly wealth they desire.

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In every era, there are enemies of the prophets and their followers,

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slandering them, rejecting their words,

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and casting doubt upon their mission.

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The obligation of offering sincere counsel to Allah, His Messenger, and the believers;

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for 'Abdullah ibn Mas'ud conveyed the words of those who defamed the Messenger of Allah (peace be upon him) back to him.

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Overlooking the faults of the vile is an ancient practice of the prophets;

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for Moses, peace be upon him, was harmed yet bore it with patience,

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and Muhammad (peace and blessings of Allah be upon him) was harmed yet pardoned.

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The Messenger's emulation of his fellow brother prophets,

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in fulfillment of the saying of the Exalted: ◁So follow their guidance▷.

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The Messenger is a human being, affected by what affects human beings;

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whenever he disapproved of something, became angry at something, or rejoiced at a matter, it was clearly seen on his face.

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The most just of people, the most God-fearing, and the most knowledgeable of Allah

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are the messengers and prophets, may the peace and blessings of Allah be upon them.

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On the authority of Anas, may Allah be pleased with him, who said:

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"When Allah wills good for His servant, He hastens his punishment in this world;

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and when Allah wills evil for His servant, He withholds from him the consequence of his sin until He calls him to account for it on the Day of Resurrection."

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And the Prophet (peace and blessings of Allah be upon him) said: "Greatness of reward comes with the greatness of affliction;

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and when Allah the Exalted loves a people, He tests them.

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Whoever is pleased will have Allah's pleasure, and whoever is displeased will have His displeasure."

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Narrated by al-Tirmidhi, who said it is a fair hadith.

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"Until He calls him to account for it" means he will come carrying his sin on his back.

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Key lessons from the hadith:

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Hastening punishment in this world is a sign of good intended by Allah for His servant,

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because it serves as an expiation for sins and a means for their erasure.

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The punishment of the Hereafter is far more severe and painful;

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thus, whoever Allah does not intend good for, He delays their punishment until they are disgraced on the Day of Resurrection.

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People are tested in proportion to their religious commitment.

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Patience during calamities and illnesses purifies from sins.

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A believer must be content with whatever trials afflict them,

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and not despair or display resentment over them.

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On the authority of Anas, may Allah be pleased with him, who said:

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A son of Abu Talhah, may Allah be pleased with him, was sick,

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and while Abu Talhah went out, the boy passed away.

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When Abu Talhah returned, he asked:

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"How is my son doing?"

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Umm Sulaym, the boy's mother, replied:

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"He is in a quieter state than he has ever been."

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She then served him dinner, and he ate,

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and thereafter he had marital relations with her.

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When he finished, she said: "Bury the boy."

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The next morning, Abu Talhah

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went to the Messenger of Allah (peace and blessings of Allah be upon him) and informed him.

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He asked: "Did you consummate your marriage last night?"

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He replied: "Yes."

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He said: "O Allah, bless them both."

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Subsequently, she gave birth to a boy.

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Abu Talhah said to me:

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"Carry him until you bring him to the Prophet, peace and blessings of Allah be upon him,"

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and he sent some dates along with him.

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The Prophet asked: "Is there anything with him?"

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He replied: "Yes, some dates."

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The Prophet (peace and blessings of Allah be upon him) took them,

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chewed them,

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then took them from his mouth

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and placed them into the mouth of the boy.

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He then softened them for him (*tahnik*) and named him 'Abdullah.

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Agreed upon.

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In a narration of al-Bukhari:

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Ibn 'Uyaynah said:

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A man from the Ansar said:

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"I saw nine sons, all of whom had memorized the Qur'an,"

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meaning from the offspring of 'Abdullah, the newborn child.

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In a narration of Muslim:

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A son belonging to Abu Talhah and Umm Sulaym died,

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and she said to her family:

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"Do not speak to Abu Talhah about his son until I am the one who informs him."

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He came home,

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and she served him dinner, so he ate and drank.

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Then she beautified herself for him more attractively than she ever had before,

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and he had intimate relations with her.

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When she saw that he was satisfied and had fulfilled his desire,

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she said:

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"O Abu Talhah,

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tell me, if a people lent something on loan to a household,

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and then asked for their loan back,

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do they have the right to refuse them?"

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He said: "No."

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She said:

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"Then seek reward with Allah for your son."

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He said:

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He became angry

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and then said:

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"You left me until I indulged myself,

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and only then did you tell me about my son?!"

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He set out until he reached the Messenger of Allah, peace and blessings of Allah be upon him,

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and informed him of what had happened.

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The Messenger of Allah (peace and blessings of Allah be upon him) said:

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"May Allah bless the two of you in your night."

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He said:

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So she became pregnant.

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He said:

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The Messenger of Allah (peace and blessings of Allah be upon him) was on a journey, and she accompanied him.

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Whenever the Messenger of Allah (peace and blessings of Allah be upon him) returned to Medina from a journey, he would never arrive unexpectedly by night.

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As they drew near Medina,

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labor pains overtook her,

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so Abu Talhah stayed behind with her,

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while the Messenger of Allah (peace and blessings of Allah be upon him) went ahead.

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He said:

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Abu Talhah was saying:

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"You know, O Lord,

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that I love to depart with the Messenger of Allah (peace be upon him) whenever he departs,

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and enter with him whenever he enters,

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but I have been detained by what You see."

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Umm Sulaym said:

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"O Abu Talhah,

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I no longer feel the pain I was feeling;

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let us proceed."

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So we set off,

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and labor pains overtook her as soon as they arrived,

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and she gave birth to a boy.

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My mother said to me:

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"O Anas,

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let no one nurse him

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until you take him in the morning to the Messenger of Allah, peace and blessings of Allah be upon him."

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When morning came,

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I carried him and took him to the Messenger of Allah, peace and blessings of Allah be upon him.

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And he mentioned the completion of the hadith.

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"Was sick (*yashtaki*)":

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meaning he was suffering from an illness,

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and it does not mean that he was voicing a complaint.

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The son of Abu Talhah:

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He was Abu 'Umayr,

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whom the Prophet (peace be upon him) used to playfully tease by saying:

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"O Abu 'Umayr,

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what did the little sparrow (*nughayr*) do?"

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"He is in a quieter state than he has ever been":

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meaning his soul became tranquil through death,

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after having been restless and troubled.

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"Then he had marital relations with her":

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a polite euphemism for sexual intercourse.

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"She beautified herself for him":

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meaning by improving her appearance with adornments and the like.

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"He lay with her":

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meaning he engaged in intimacy with her.

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"Tell me (*ara'ayta*)":

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meaning inform me.

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"Seek reward with Allah for your son":

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meaning seek the reward from Allah the Exalted for your affliction regarding your son.

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"I indulged myself":

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meaning becoming stained with the fluid of intercourse.

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"He would never arrive unexpectedly by night":

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meaning he would not enter the city during the night,

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lest he see something displeasing from his household.

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"Labor pains overtook her":

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meaning the pangs of childbirth.

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Key lessons from the hadith:

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The hadith offers a living example of the Muslim woman and righteous wife,

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in her profound wisdom and brilliant intellect.

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Umm Sulaym's patience upon the death of her child

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is a role model for women.

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Exercising tact and gentleness when breaking news of a death or calamity.

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Prioritizing the husband's comfort over burdening him with grief,

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which is an expression of a wife's devotion to her husband.

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The Companions' love for the Prophet, peace and blessings of Allah be upon him,

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and their eagerness to accompany him, seek his counsel,

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and seek blessings through his company.

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Spouses should each ease the other's burdens during afflictions,

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and beautify themselves for one another

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to ensure the endurance of marital companionship and deepen affection.

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Whoever leaves something for the sake of Allah, Allah will replace it with something far better.

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The permissibility of using ambiguous expressions (*ma'arid*)

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when necessity calls for it,

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and that this is not considered lying.

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A woman's striving to attend to her husband's best interests

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and attending to his service,

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just as Umm Sulaym did

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when she offered him dinner and he ate;

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the answered prayer of the Prophet (peace and blessings of Allah be upon him),

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for he blessed their child conceived on that night,

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and his descendants grew numerous and righteous;

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the recommendation to console the afflicted in times of calamity,

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just as Umm Sulaym did with Abu Talhah

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when she gave him the analogy of a borrowed trust.

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And on the authority of Abu Hurayrah (may Allah be pleased with him),

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the Messenger of Allah (peace and blessings of Allah be upon him) said:

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"The strong person is not the one who can wrestle others down;

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rather, the strong person is the one who controls himself when angry."

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Agreed upon.

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In the original Arabic usage, the term *sura'ah* refers to someone who frequently wrestles people down.

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Among the lessons of the hadith:

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Islam transforms the pre-Islamic, ignorant concept of strength

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into noble character traits that forge a distinguished Muslim personality;

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thus, the strongest of people

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is the one who takes control of himself and reins in his desires;

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striving against one's own soul and mastering it

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is harder than fighting an enemy;

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the obligation to avoid anger,

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due to the physical, psychological, and social harms it entails;

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anger is an innate human trait

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that can be dispelled by several means, including self-restraint;

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the prohibition of transgressing against others,

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whether in a state of anger or otherwise.

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And on the authority of Sulayman Ibn Surad (may Allah be pleased with him), who said:

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"I was sitting with the Prophet (peace and blessings of Allah be upon him),

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while two men were trading insults,

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and one of them had a red face and swollen neck veins.

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Thereupon, the Messenger of Allah (peace be upon him) said:

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'I know a word which, if he were to utter it, would make what he feels depart from him.

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If he were to say: I seek refuge in Allah from the accursed Satan,

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what he feels would leave him.'

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So they said to him,

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'The Prophet (peace be upon him) said:

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Seek refuge in Allah from the accursed Satan.'"

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Agreed upon.

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"Trading insults" (*yastabban*):

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meaning each of them was reviling the other;

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"his neck veins" (*awdajuhu*):

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the blood vessels encircling the neck which are severed during slaughter;

243
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"a word" (*kalimah*):

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refers here to a complete, meaningful sentence;

245
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"I seek refuge" (*a'udhu*):

246
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meaning I resort to and hold fast to Allah.

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Among the lessons of the hadith:

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The hadith is derived from the words of Allah the Exalted:

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"And if an evil suggestion comes to you from Satan,

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then seek refuge in Allah.

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Indeed, He is the All-Hearing, the All-Knowing."

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Anger is provoked by Satan

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00:14:42,779 --> 00:14:46,779
because of the spiritual and worldly harm it brings about;

254
00:14:46,779 --> 00:14:49,779
hence, its root cause is eliminated—

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namely the whispering of Satan—by seeking refuge in Allah;

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00:14:52,779 --> 00:14:55,129
the Companions are human beings,

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subject to the same natural bouts of anger that affect all mankind,

258
00:15:00,129 --> 00:15:03,129
yet they were distinguished by their swift responsiveness

259
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to the reminders of the Messenger of Allah (peace be upon him)

260
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and by not persisting in falsehood;

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the wisdom of the Messenger of Allah (peace be upon him)

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in calling to Allah,

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reminding people of Him, and counseling the Muslims,

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in that when someone is expected

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not to receive counsel well,

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it should not be addressed to him directly;

267
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the recommendation to offer advice to others

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even if they did not ask for it;

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the permissibility of conveying advice to someone who did not hear it firsthand,

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so that he may benefit from what it contains.

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*Riyad al-Salihin*.