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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 Mu'adh ibn Anas, may Allah be pleased with him,

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the Prophet, peace and blessings of Allah be upon him, said:

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"Whoever suppresses his rage while being able to unleash it,

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Allah, Glorified and Exalted be He, will summon him before all creation on the Day of Resurrection

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so that He may let him choose whomsoever he wishes from the maidens of Paradise (*al-hur al-'in*)."

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Related by Abu Dawud and al-Tirmidhi.

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"Suppresses his rage" means swallowing his wrath, bearing its cause, and remaining patient through it.

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Among the benefits of this hadith:

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Encouragement to suppress rage, as it is among the characteristics of the most complete believers,

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in accordance with the saying of the Exalted:

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"And those who suppress anger and pardon people,

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and Allah loves the doers of good."

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Forgiveness is truly acknowledged when one possesses the power to retaliate.

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Strength of will and strength of character

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are demonstrated in critical situations that provoke anger and agitation,

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where a person reins in his anger and suppresses his rage.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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a man said to the Prophet, peace be upon him: "Counsel me."

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He said: "Do not get angry."

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The man repeated his request several times,

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and he said: "Do not get angry."

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Related by al-Bukhari.

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Among the benefits of this hadith:

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Offering counsel and imparting it to whoever asks for it;

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rather, it is an obligation due from a Muslim to his brother.

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Repeating the advice holds great benefit for the one being advised,

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for repetition reinforces understanding.

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The immense harm of anger and what results from it,

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and that it never brings any good,

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unless it is solely for the sake of Allah.

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The condemnation of anger and of approaching its triggers,

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because avoiding it encompasses all goodness.

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Blameworthy anger is that which is aroused by worldly matters,

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whereas praiseworthy anger

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is that which is for the sake of Allah and the vindication of His religion.

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And he, peace and blessings be upon him,

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would never become angry unless the sanctities of Allah were violated.

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Whoever falls into anger ought

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to repel it through several means, including:

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seeking refuge in Allah from the accursed Satan,

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remaining silent,

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for the Prophet, peace be upon him, said:

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"When one of you becomes angry, let him remain silent,"

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and sitting down if he is standing,

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and lying down if he is sitting;

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for the Prophet, peace be upon him, said:

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"When one of you becomes angry while standing,

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let him sit down;

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if his anger departs, well and good,

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otherwise let him lie down."

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He should also perform ablution (*wudu'*).

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On the authority of Abu Hurayrah, may Allah be pleased with him, he said:

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

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"Affliction will not cease to befall a believing man and a believing woman

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in their persons, their children, and their wealth,

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until they meet Allah Almighty with no sin remaining upon them."

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Related by al-Tirmidhi.

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Among the benefits of this hadith:

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The believer is subject to testing through various kinds of tribulations.

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Glad tidings for the afflicted believer,

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as the Exalted says:

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"And We will surely test you with something of fear and hunger..."

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“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,” (2:155)

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"And give glad tidings to the patient."

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Tribulation expiates sins,

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provided the servant is content and does not harbor resentment.

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It is from the mercy of Allah toward His believing servants

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that He expiates their sins in this worldly life

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through worldly adversities and afflictions.

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On the authority of Ibn 'Abbas, may Allah be pleased with both of them, who said:

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'Uyaynah ibn Hisn arrived

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and stayed with his nephew, al-Hurr ibn Qays,

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who was among the group whom 'Umar, may Allah be pleased with him, kept close to himself.

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The Qur'an reciters (*qurra'*) were the members of 'Umar's council and his consultative assembly,

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whether they were middle-aged or youths.

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'Uyaynah said to his nephew:

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"O my nephew!

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You have standing with this leader,

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so request permission for me to enter upon him."

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He sought permission,

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and 'Umar granted him leave.

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When he entered,

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he said:

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"Woe to you, O Ibn al-Khattab!

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By Allah, you do not give us abundantly,

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nor do you judge between us with justice!"

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Thereupon 'Umar, may Allah be pleased with him, became so enraged

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that he was on the verge of striking him.

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But al-Hurr said to him:

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"O Commander of the Believers!

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Indeed, Allah Almighty

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said to His Prophet, peace and blessings of Allah be upon him:

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'Show forgiveness,

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enjoin what is right,

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and turn away from the ignorant.'

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And this man is indeed among the ignorant!"

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By Allah, 'Umar did not transgress it once he recited it,

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for he was ever halting at the Book of Allah Almighty.

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Related by al-Bukhari.

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"The reciters" (*al-Qurra'*):

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that is, the scholars devoted to worship.

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"The members of 'Umar's council":

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that is, those who constantly attended his assembly.

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"Middle-aged" (*kuhul*):

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*kuhul*

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refers to those who have surpassed thirty years of age.

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"You have standing" (*wajh*):

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that is, you possess prestige and high status.

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"Abundantly" (*al-jazl*):

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that is, ample provisions and gifts.

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"What is right" (*al-'urf*):

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that is, good deeds and virtue (*al-ma'ruf*).

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"Turn away from the ignorant":

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that is, do not counter their foolishness with the like.

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"Ever halting at the Book of Allah":

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that is, strictly adhering to its rulings and never exceeding them.

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Among the benefits of this hadith:

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The high status of the people of the Qur'an and its bearers,

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namely the scholars who act according to its rulings.

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Guidance for the ruler

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to take for himself an inner circle of scholars,

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sitting in their company and seeking their counsel.

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The opinion of the scholars is never born of whim,

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nor of self-interest;

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rather, it is for the vindication of Allah and His Messenger.

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For the truth is dearer to them than their own selves,

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their fathers, their sons, and their kinsfolk.

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The merit of 'Umar ibn al-Khattab, may Allah be pleased with him,

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in that he strictly adhered to the limits set by Allah,

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fully compliant with His commands,

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neither exceeding them nor transgressing them.

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The wisdom of the scholar in admonishing his leader.

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The recommendation that a ruler show patience toward his subjects

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and maintain earnest concern for their best interests.

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It is incumbent upon every official and leader

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not to hesitate in returning to the truth and what is correct,

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for returning to the truth is a virtue.

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On the authority of Ibn Mas'ud, 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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"Indeed, after me there will be favoritism and matters you will disapprove of."

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They said: "O Messenger of Allah,

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what do you command us to do?"

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He said:

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"Fulfill the right incumbent upon you,

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and ask Allah for what is rightfully yours."

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Agreed upon.

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"Favoritism" (*atharah*):

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monopolizing a matter to the exclusion of others who have a rightful claim to it.

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Among the benefits of this hadith:

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Bearing divine decree with patience,

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and accepting predestination, both its sweet and its bitter,

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its good and its adversity.

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The exhortation to hear and obey,

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even if the ruler is unjust and tyrannical;

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he is to be accorded his right of obedience,

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and must not be rebelled against or deposed;

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rather, one should beseech Allah Almighty to restrain his harm,

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avert his evil, and rectify his condition.

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The hadith is among the proofs of his Prophethood, peace and blessings be upon him,

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as he foretold what would occur within his Ummah.

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The permissibility of informing a person who will be tested

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of the trials expected to befall him,

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so that he may prepare his soul when what was promised comes to pass.

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Clinging firmly to the Book and the Sunnah

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is a deliverance from discord and disagreement,

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and a light by which you see truth as truth

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and falsehood as falsehood.

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Exhortation to preserve the unity of the Muslim community,

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for warding off harm takes precedence over procuring benefit.

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On the authority of Abu Yahya Usayd ibn Hudayr, may Allah be pleased with him,

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a man from the Ansar said:

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"O Messenger of Allah,

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will you not appoint me as you have appointed so-and-so?"

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He replied: "Indeed, you will encounter favoritism after me,

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so be patient until you meet me at the Basin (*al-Hawd*)."

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Agreed upon.

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"Appoint me" means assign me as an administrative official.

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"The Basin" refers to the Basin of the Prophet, peace and blessings of Allah be upon him, on the Day of Resurrection.

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Among the benefits of this hadith:

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It is impermissible to seek positions of authority and governance,

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and whoever asks for them should not be granted them.

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His saying, peace and blessings be upon him,

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"You will see favoritism after me," indicates

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that monopolizing worldly spoils

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would only take place after his lifetime, peace be upon him,

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and would not happen during his era.

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Bearing the injustice of a ruler with patience when he monopolizes worldly wealth.

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It contains an affirmation of the virtue of the Ansar,

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and that they are among those who will come to drink at the Basin of the Messenger of Allah, peace be upon him.

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On the authority of Abu Ibrahim 'Abdullah ibn Abi Awfa, may Allah be pleased with both of them,

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the Messenger of Allah, peace and blessings of Allah be upon him,

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on one of the days when he encountered the enemy,

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waited until the sun had declined,

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then stood before them and said:

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"O people,

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do not wish to encounter the enemy,

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and ask Allah for well-being (*'afiyah*);

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"So when you meet them in battle, be steadfast,

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and know that Paradise lies beneath the shades of swords."

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Then the Prophet (peace and blessings of Allah be upon him) prayed:

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"O Allah, Revealer of the Book,

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Driver of the clouds,

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and Defeater of the confederates,

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defeat them and grant us victory over them!"

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It is agreed upon.

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"During one of his days"—

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that is, during one of his military expeditions and battles.

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"He waited"—

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meaning he delayed engaging them in combat.

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"The sun declined"—

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meaning it tilted from the zenith toward the west,

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which is the time past midday.

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"The confederates (al-Ahzab)"—

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meaning the disbelievers who allied against the Messenger of Allah (peace be upon him).

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Among the benefits derived from this hadith:

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Preparing for jihad,

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which includes building military strength,

220
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marching out to confront the enemy,

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and turning to Allah Almighty in supplication

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after abandoning sins and turning in sincere repentance;

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The recommendation of supplicating during distress and hardship,

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especially when the battle lines clash,

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for that is indeed a moment when supplications are answered;

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The mercy of the Prophet (peace be upon him)

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toward his Companions and his Ummah;

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Not relying solely on material strength,

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while never abandoning caution, vigilance, and resolve;

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Exercising patience and steadfastness upon confronting the enemy,

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which is the most vital element of firmness in jihad;

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Advising those who fight in the cause of Allah

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with that which ensures their righteousness and success,

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and teaching them what they need to know;

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The recommendation of beseeching Allah through His supreme attributes

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and His most beautiful names;

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The prohibition of wishing to meet the enemy;

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Riyad al-Salihin.