*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.
Chapter on Patience.
On the authority of Mu'adh ibn Anas, may Allah be pleased with him,
the Prophet, peace and blessings of Allah be upon him, said:
"Whoever suppresses his rage while being able to unleash it,
Allah, Glorified and Exalted be He, will summon him before all creation on the Day of Resurrection
so that He may let him choose whomsoever he wishes from the maidens of Paradise (*al-hur al-'in*)."
Related by Abu Dawud and al-Tirmidhi.
"Suppresses his rage" means swallowing his wrath, bearing its cause, and remaining patient through it.
Among the benefits of this hadith:
Encouragement to suppress rage, as it is among the characteristics of the most complete believers,
in accordance with the saying of the Exalted:
"And those who suppress anger and pardon people,
and Allah loves the doers of good."
Forgiveness is truly acknowledged when one possesses the power to retaliate.
Strength of will and strength of character
are demonstrated in critical situations that provoke anger and agitation,
where a person reins in his anger and suppresses his rage.
On the authority of Abu Hurayrah, may Allah be pleased with him,
a man said to the Prophet, peace be upon him: "Counsel me."
He said: "Do not get angry."
The man repeated his request several times,
and he said: "Do not get angry."
Related by al-Bukhari.
Among the benefits of this hadith:
Offering counsel and imparting it to whoever asks for it;
rather, it is an obligation due from a Muslim to his brother.
Repeating the advice holds great benefit for the one being advised,
for repetition reinforces understanding.
The immense harm of anger and what results from it,
and that it never brings any good,
unless it is solely for the sake of Allah.
The condemnation of anger and of approaching its triggers,
because avoiding it encompasses all goodness.
Blameworthy anger is that which is aroused by worldly matters,
whereas praiseworthy anger
is that which is for the sake of Allah and the vindication of His religion.
And he, peace and blessings be upon him,
would never become angry unless the sanctities of Allah were violated.
Whoever falls into anger ought
to repel it through several means, including:
seeking refuge in Allah from the accursed Satan,
remaining silent,
for the Prophet, peace be upon him, said:
"When one of you becomes angry, let him remain silent,"
and sitting down if he is standing,
and lying down if he is sitting;
for the Prophet, peace be upon him, said:
"When one of you becomes angry while standing,
let him sit down;
if his anger departs, well and good,
otherwise let him lie down."
He should also perform ablution (*wudu'*).
On the authority of Abu Hurayrah, may Allah be pleased with him, he said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Affliction will not cease to befall a believing man and a believing woman
in their persons, their children, and their wealth,
until they meet Allah Almighty with no sin remaining upon them."
Related by al-Tirmidhi.
Among the benefits of this hadith:
The believer is subject to testing through various kinds of tribulations.
Glad tidings for the afflicted believer,
as the Exalted says:
"And We will surely test you with something of fear and hunger..."
“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)
"And give glad tidings to the patient."
Tribulation expiates sins,
provided the servant is content and does not harbor resentment.
It is from the mercy of Allah toward His believing servants
that He expiates their sins in this worldly life
through worldly adversities and afflictions.
On the authority of Ibn 'Abbas, may Allah be pleased with both of them, who said:
'Uyaynah ibn Hisn arrived
and stayed with his nephew, al-Hurr ibn Qays,
who was among the group whom 'Umar, may Allah be pleased with him, kept close to himself.
The Qur'an reciters (*qurra'*) were the members of 'Umar's council and his consultative assembly,
whether they were middle-aged or youths.
'Uyaynah said to his nephew:
"O my nephew!
You have standing with this leader,
so request permission for me to enter upon him."
He sought permission,
and 'Umar granted him leave.
When he entered,
he said:
"Woe to you, O Ibn al-Khattab!
By Allah, you do not give us abundantly,
nor do you judge between us with justice!"
Thereupon 'Umar, may Allah be pleased with him, became so enraged
that he was on the verge of striking him.
But al-Hurr said to him:
"O Commander of the Believers!
Indeed, Allah Almighty
said to His Prophet, peace and blessings of Allah be upon him:
'Show forgiveness,
enjoin what is right,
and turn away from the ignorant.'
And this man is indeed among the ignorant!"
By Allah, 'Umar did not transgress it once he recited it,
for he was ever halting at the Book of Allah Almighty.
Related by al-Bukhari.
"The reciters" (*al-Qurra'*):
that is, the scholars devoted to worship.
"The members of 'Umar's council":
that is, those who constantly attended his assembly.
"Middle-aged" (*kuhul*):
*kuhul*
refers to those who have surpassed thirty years of age.
"You have standing" (*wajh*):
that is, you possess prestige and high status.
"Abundantly" (*al-jazl*):
that is, ample provisions and gifts.
"What is right" (*al-'urf*):
that is, good deeds and virtue (*al-ma'ruf*).
"Turn away from the ignorant":
that is, do not counter their foolishness with the like.
"Ever halting at the Book of Allah":
that is, strictly adhering to its rulings and never exceeding them.
Among the benefits of this hadith:
The high status of the people of the Qur'an and its bearers,
namely the scholars who act according to its rulings.
Guidance for the ruler
to take for himself an inner circle of scholars,
sitting in their company and seeking their counsel.
The opinion of the scholars is never born of whim,
nor of self-interest;
rather, it is for the vindication of Allah and His Messenger.
For the truth is dearer to them than their own selves,
their fathers, their sons, and their kinsfolk.
The merit of 'Umar ibn al-Khattab, may Allah be pleased with him,
in that he strictly adhered to the limits set by Allah,
fully compliant with His commands,
neither exceeding them nor transgressing them.
The wisdom of the scholar in admonishing his leader.
The recommendation that a ruler show patience toward his subjects
and maintain earnest concern for their best interests.
It is incumbent upon every official and leader
not to hesitate in returning to the truth and what is correct,
for returning to the truth is a virtue.
On the authority of Ibn Mas'ud, may Allah be pleased with him,
the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Indeed, after me there will be favoritism and matters you will disapprove of."
They said: "O Messenger of Allah,
what do you command us to do?"
He said:
"Fulfill the right incumbent upon you,
and ask Allah for what is rightfully yours."
Agreed upon.
"Favoritism" (*atharah*):
monopolizing a matter to the exclusion of others who have a rightful claim to it.
Among the benefits of this hadith:
Bearing divine decree with patience,
and accepting predestination, both its sweet and its bitter,
its good and its adversity.
The exhortation to hear and obey,
even if the ruler is unjust and tyrannical;
he is to be accorded his right of obedience,
and must not be rebelled against or deposed;
rather, one should beseech Allah Almighty to restrain his harm,
avert his evil, and rectify his condition.
The hadith is among the proofs of his Prophethood, peace and blessings be upon him,
as he foretold what would occur within his Ummah.
The permissibility of informing a person who will be tested
of the trials expected to befall him,
so that he may prepare his soul when what was promised comes to pass.
Clinging firmly to the Book and the Sunnah
is a deliverance from discord and disagreement,
and a light by which you see truth as truth
and falsehood as falsehood.
Exhortation to preserve the unity of the Muslim community,
for warding off harm takes precedence over procuring benefit.
On the authority of Abu Yahya Usayd ibn Hudayr, may Allah be pleased with him,
a man from the Ansar said:
"O Messenger of Allah,
will you not appoint me as you have appointed so-and-so?"
He replied: "Indeed, you will encounter favoritism after me,
so be patient until you meet me at the Basin (*al-Hawd*)."
Agreed upon.
"Appoint me" means assign me as an administrative official.
"The Basin" refers to the Basin of the Prophet, peace and blessings of Allah be upon him, on the Day of Resurrection.
Among the benefits of this hadith:
It is impermissible to seek positions of authority and governance,
and whoever asks for them should not be granted them.
His saying, peace and blessings be upon him,
"You will see favoritism after me," indicates
that monopolizing worldly spoils
would only take place after his lifetime, peace be upon him,
and would not happen during his era.
Bearing the injustice of a ruler with patience when he monopolizes worldly wealth.
It contains an affirmation of the virtue of the Ansar,
and that they are among those who will come to drink at the Basin of the Messenger of Allah, peace be upon him.
On the authority of Abu Ibrahim 'Abdullah ibn Abi Awfa, may Allah be pleased with both of them,
the Messenger of Allah, peace and blessings of Allah be upon him,
on one of the days when he encountered the enemy,
waited until the sun had declined,
then stood before them and said:
"O people,
do not wish to encounter the enemy,
and ask Allah for well-being (*'afiyah*);
"So when you meet them in battle, be steadfast,
and know that Paradise lies beneath the shades of swords."
Then the Prophet (peace and blessings of Allah be upon him) prayed:
"O Allah, Revealer of the Book,
Driver of the clouds,
and Defeater of the confederates,
defeat them and grant us victory over them!"
It is agreed upon.
"During one of his days"—
that is, during one of his military expeditions and battles.
"He waited"—
meaning he delayed engaging them in combat.
"The sun declined"—
meaning it tilted from the zenith toward the west,
which is the time past midday.
"The confederates (al-Ahzab)"—
meaning the disbelievers who allied against the Messenger of Allah (peace be upon him).
Among the benefits derived from this hadith:
Preparing for jihad,
which includes building military strength,
marching out to confront the enemy,
and turning to Allah Almighty in supplication
after abandoning sins and turning in sincere repentance;
The recommendation of supplicating during distress and hardship,
especially when the battle lines clash,
for that is indeed a moment when supplications are answered;
The mercy of the Prophet (peace be upon him)
toward his Companions and his Ummah;
Not relying solely on material strength,
while never abandoning caution, vigilance, and resolve;
Exercising patience and steadfastness upon confronting the enemy,
which is the most vital element of firmness in jihad;
Advising those who fight in the cause of Allah
with that which ensures their righteousness and success,
and teaching them what they need to know;
The recommendation of beseeching Allah through His supreme attributes
and His most beautiful names;
The prohibition of wishing to meet the enemy;
Riyad al-Salihin.