Chapter: On Patience and Gratitude

باب فی الصبر والشکر — صبر اور شکر کے بارے میں

On ṣabr (patience) and shukr (gratitude).

وَقَالَ اللّٰهُ تَعَالٰى : يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اصْبِرُوْا وَصَابِرُوْا وَرَابِطُوْا وَاتَّقُوا اللّٰهَ لَعَلَّكُمْ تُفْلِحُوْنَ ۔

(Āl ʿImrān 3:200) [reading uncertain]

Vocabulary: yā ayyuha'lladhīna āmanū — O you who believe! O people who hold faith!; iṣbirū — be patient, endure hardship, bear whatever comes before you; wa ṣābirū — and prevail in patience. See, the enemy too bears afflictions and persists in his falsehood; do not fall behind him in patience; the strength of your hearts must by no means diminish; wa rābiṭū — and make your hearts firm; keep a bond with Allah; keep troops stationed on the frontiers; remain in unity among yourselves; be always ready against the outward and inward enemies; wa'ttaqu'llāh — and keep fearing Allah; laʿallakum tufliḥūn — so that you may succeed, so that you may attain success and well-being, success may be your companion, Allah may give you the upper hand over the enemies.

Translation: Allah Most High says: O you who believe! Be patient, and do not fall behind anyone in patience; always remain girded and ready, and keep fearing Allah, so that you may be successful and achieve your aim (and be granted success and well-being).

قَالَ اللّٰهُ تَعَالٰى : يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اسْتَعِيْنُوْا بِالصَّبْرِ وَالصَّلٰوةِ اِنَّ اللّٰهَ مَعَ الصّٰبِرِيْنَ ۔

(al-Baqara 2:153)

Vocabulary: yā ayyuha'lladhīna āmanū — O believers! O people of faith! O people who have believed!; istaʿīnū — ask for help, seek assistance, take help; bi'ṣ-ṣabr — through patience; hunger too is called ṣabr; wa'ṣ-ṣalāh — and prayer; supplication too is called ṣalāh; inna'llāha — surely Allah; maʿa'ṣ-ṣābirīn — is with the patient, with those who bear hardship. So the meaning is: bear afflictions,

and keep supplicating, or keep fasts, and pray ṣalāh.

There are several kinds of patience: ṣabr ʿala'l-ʿibāda — bearing the hardship of worship; ṣabr ʿani'l-maʿṣiya — bearing the hardship there is in avoiding sin; ṣabr ʿala'l-balāʾ — bearing afflictions and calamities. Further, patience is of two kinds: (1) bodily; (2) of the self (nafsānī). Then the bodily is of two kinds: (1) active (fiʿlī): doing laborious and painful works; (2) passive (infiʿālī): bearing pain and hurt. Patience of the self: restraining the self from its desires. This too has several forms: ʿiffat (chastity) — restraining the desire of the belly and the seeking of women; zuhd — keeping oneself away from unnecessary things; taqwā — keeping away from works harmful in religion; ḥilm (forbearance) — restraining from revenge; qanāʿat (contentment) — being pleased with little; matānat (composure) — not being provoked by trivial matters. The point is that at the time of hardship God is remembered; heedlessness goes away. Allah Most High is with [one] in any case; the distance of [one's] thought is removed, and then see the manifestation of inna'llāha maʿa'ṣ-ṣābirīn ["surely Allah is with the patient"].

Translation: Allah Most High says: O you who believe! Take help through patience and prayer. Surely Allah is with the patient.

Muslims! Very great afflictions are going to come upon you. Make patience your habit. Pray ṣalāh. Keep presenting yourselves in the Divine court. He is with you. He will grant you success in all difficulties.

وَقَالَ اللّٰهُ تَعَالٰى : وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوْعِ وَنَقْصٍ مِّنَ الْاَمْوَالِ وَالْاَنْفُسِ وَالثَّمَرٰتِ وَبَشِّرِ الصّٰبِرِيْنَ الَّذِيْنَ اِذَآ اَصَابَتْهُمْ مُّصِيْبَةٌ قَالُوْٓا اِنَّا لِلّٰهِ وَاِنَّآ اِلَيْهِ رٰجِعُوْنَ ۔ اُولٰٓئِكَ عَلَيْهِمْ صَلَوٰتٌ مِّنْ رَّبِّهِمْ وَرَحْمَةٌ وَاُولٰٓئِكَ هُمُ الْمُهْتَدُوْنَ ۔

(al-Baqara 2:155[–157]) [reading uncertain]

Vocabulary: wa la-nabluwannakum — and We shall put you into trial, We shall afflict you, We shall examine you, We shall test you; bi-shayʾin mina'l-khawfi wa'l-jūʿ — with some fear and hunger; wa naqṣin mina'l-amwāli wa'l-anfusi wa'th-thamarāt — and with the lessening, the loss, of wealth, lives and fruits. By thamarāt children too may be meant. We shall see whether they [still] love Us, or their life and wealth, or the fruit or produce of the orchards; wa bashshir — and give glad tidings, give good news, give happy news; al-ṣābirīn — to the patient, to those who bear, to those who endure afflictions; alladhīna — those who, to those people who; idhā aṣābathum muṣība — when an affliction befalls them, when pain and hurt reach them; qālū — they said, then they say; innā li'llāh — surely we are Allah's; wa innā ilayhi rājiʿūn — and surely we are going to return to Him, and to Him alone is our returning, our going back; ulāʾika — these are the people; ʿalayhim ṣalawāt — upon them are favours and generosity, welcome and applause; it is the glad tidings of nearness; min rabbihim — from their Sustainer; wa raḥma — and mercy; wa ulāʾika humu'l-muhtadūn — and these alone are the rightly guided, who have found the way, who walk on the right path, the successful.

Translation: Allah Most High says: And We shall certainly test you — with some fear, with some hunger and want, with some loss of wealth, life and produce, and with lessening of yield. And give glad tidings to those patient ones whom some affliction reaches,

then they say (innā li'llāhi wa innā ilayhi rājiʿūn): We belong to Allah, and to Him alone is our return. These are the people for whom there is, from their Lord, the glad tidings of reward, and mercy; and these alone are the (successful) rightly guided.

Muslims! When we ourselves are Allah's property, then whatever disposal Allah makes in His own property, He has the right to it. al-ʿAbdu wa mā malakat yadāhu li-mawlāhu ["The slave, and whatever his hands possess, belong to his master"].

[A couplet:] Whatever there is belongs to the Master; nothing at all is the servant's — / Ḥasrat is Your servant: what, then, could he give You?

When we return to Allah Most High, we shall go back to Allah, who is our goal, who is our Master. That is enough. Our forefathers, wives and children have all presented themselves before Him; we too shall go to Him and shall find them all there. One day one must certainly die; parting from everything is certain. Leaving them one by one is just the same as leaving them all at once. The fear of death makes a man unmanly; it makes him useless. Increase the love of God, and death becomes easy.

وَقَالَ اللّٰهُ تَعَالٰى : وَاِذْ تَاَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَاَزِيْدَنَّكُمْ وَلَئِنْ كَفَرْتُمْ اِنَّ عَذَابِيْ لَشَدِيْدٌ ۔

(Ibrāhīm 14:7)

Vocabulary: wa idh taʾadhdhana — and when He made it heard, made it known, brought it to the ears; rabbukum — your Lord; la-in shakartum — if you gave thanks, acknowledged the favour, valued what We have given, used it in its proper place; la-azīdannakum — then I will certainly give you more, and will give again; wa la-in kafartum — and if you were ungrateful for the blessing, were thankless, did not value it, did not use it in its proper place; inna ʿadhābī — surely My punishment; la-shadīd — is certainly severe, harsh.

Translation: Allah Most High says: And remember when your Lord had made it heard: If you are grateful, I will give you more; and if you are ungrateful, then My punishment is severe.

وَقَالَ اللّٰهُ تَعَالٰى : قَالَ هٰذَا مِنْ فَضْلِ رَبِّيْ لِيَبْلُوَنِيْٓ ءَاَشْكُرُ اَمْ اَكْفُرُ وَمَنْ شَكَرَ فَاِنَّمَا يَشْكُرُ لِنَفْسِهٖ وَمَنْ كَفَرَ فَاِنَّ رَبِّيْ غَنِيٌّ كَرِيْمٌ ۔

(al-Naml 27:40)

Vocabulary: qāla hādhā min faḍli rabbī — (Sulaymān) said: this is the bounty of my Lord. Had Sulaymān (peace be upon him) wished, he would himself have brought the throne in the twinkling of an eye. The ʿifrīt's being defeated, Āṣaf ibn Barkhiyā's winning, a human being able to do more than a jinn — and that too a non-prophet — this is certainly the bounty of Allah. Now the question is: Āṣaf ibn Barkhiyā did a very great work; and Allah also manifested many extraordinary feats (khawāriq) through other great figures of Islam; but where now is anyone who does such work? By attending to material things, the power of material things becomes strong; and by turning towards spiritual things, the power of spiritual things becomes strong. Now there is the railway; there are aeroplanes; there are motor cars; there is the wireless. In short, when a man turns his attention towards spiritual things, he attains perfection in them. In any case, the successful one is he who does something; li-yabluwanī — that He may try me, may test me; balā yablū — balāʾ: to test by putting into affliction and hardship; ibtilāʾ —

… — to test, to put into trial; mubtalā — one who is placed in trial and testing; a-ashkuru am akfuru — whether I give thanks or am ungrateful; wa-man shakara — and whoever gives thanks; fa-innamā yashkuru li-nafsihi — then he gives thanks only for his own self, its benefit is for himself alone; wa-man kafara — and whoever is ungrateful, whoever is unthankful for a blessing; fa-inna rabbī ghaniyyun karīm — then my Lord is Self-Sufficient, the Possessor of generosity.

Translation: (Āṣaf ibn Barkhiyā goes and brings the throne of Bilqīs in the blink of an eye.) (Then when Sulaymān [peace be upon him] saw it placed before him,) he said: This is of the grace and generosity of my Lord, so that He may test me whether I give thanks or am ungrateful; and whoever gives thanks gives thanks only for his own benefit, and whoever is ungrateful — then my Allah is Self-Sufficient, Generous.

وَقَالَ اللّٰهُ تَعَالٰى: مَا يَفْعَلُ اللّٰهُ بِعَذَابِكُمْ اِنْ شَكَرْتُمْ وَاٰمَنْتُمْ وَكَانَ اللّٰهُ شَاكِرًا عَلِيْمًا ۔

(al-Nisāʾ 4:147)

Vocabulary: mā yafʿalu Allāh — what will Allah do, what need has Allah, what benefit is there [to Him]; bi-ʿadhābikum — by punishing you; in shakartum — if you give thanks, value the blessings He has given and acknowledge His favour; wa-āmantum — and you believe; wa-kāna Allāh — and Allah is; shākiran ʿalīman — Appreciative, aware of your deeds and having knowledge of them.

Translation: And Allah Most High says: What will Allah do by punishing you (what benefit would that be to Him?) if you give thanks and believe? And Allah is most Appreciative, All-Knowing.

عَنْ صُهَيْبٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ عَجَبًا لِاَمْرِ الْمُؤْمِنِ اِنَّ اَمْرَهٗ كُلَّهٗ لَهٗ خَيْرٌ وَلَيْسَ ذٰلِكَ لِاَحَدٍ اِلَّا لِلْمُؤْمِنِ اِنْ اَصَابَتْهُ سَرَّآءُ شَكَرَ فَكَانَ خَيْرًا لَّهٗ وَاِنْ اَصَابَتْهُ ضَرَّآءُ صَبَرَ فَكَانَ خَيْرًا لَّهٗ ۔

(Reported by Muslim; Mishkāt al-Maṣābīḥ.)

Vocabulary: khayr — good, right; sarrāʾ — prosperity, well-being; ḍarrāʾ — hardship.

Translation: Ḥaḍrat Ṣuhayb (may Allah be pleased with him) narrates: The Prophet ﷺ said: The affair of the believer is indeed wondrous, for all of it is good for him, and this is granted to no one except the believer. If some ease (comfort) reaches him and he gives thanks, that too turns out good for him; and if some harm reaches him and he is patient, that too turns out good for him.

عَنْ اَنَسٍ رَضِيَ اللّٰهُ تَعَالٰى عَنْهُ اَتَى النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ عَلٰى امْرَاَةٍ تَبْكِيْ عَلٰى صَبِيٍّ لَهَا فَقَالَ اِتَّقِى اللّٰهَ وَاصْبِرِيْ فَقَالَتْ وَمَا تُبَالِيْ بِمُصِيْبَتِيْ فَلَمَّا ذَهَبَ قِيْلَ لَهَا اِنَّهٗ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَاَخَذَهَا مِثْلُ الْمَوْتِ فَاَتَتْ بَابَهٗ فَلَمْ تَجِدْ عَلٰى بَابِهٖ بَوَّابِيْنَ فَاَتَتْهُ فَقَالَتْ يَا رَسُوْلَ اللّٰهِ لَمْ اَعْرِفْكَ فَقَالَ اَلصَّبْرُ عِنْدَ الصَّدْمَةِ الْاُوْلٰى ۔

(Reported by the Five except al-Nasāʾī; al-Taysīr.)

Vocabulary: atā — came; ʿalā imraʾatin — to a woman; tabkī — who was weeping; ṣabiyy — a small child; ittaqī Allāha — fear Allah; wa-ṣbirī — and be patient; wa-mā tubālī — and what do you care; bawwābīn — doorkeepers.

Translation: Ḥaḍrat Anas (may Allah be pleased with him) narrates that the Messenger of Allah ﷺ came to a woman who was weeping over her son, and said: Fear Allah and be patient. She said: What do you care about my calamity? Then when he had left, she was told that this was the Messenger of Allah ﷺ. A state like death came over her, and she came to his door and found no doorkeepers at his door. Then she presented herself before him and said: O Messenger of Allah! I did not recognise you. He said: Patience is only that which is at the time of the first shock. (The Five reported it, except al-Nasāʾī.)

عَنْ اَبِيْ سِنَانٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ دَفَنْتُ ابْنِيْ سِنَانًا وَاَبُوْ طَلْحَةَ الْخَوْلَانِيُّ جَالِسٌ عَلٰى شَفِيْرِ الْقَبْرِ فَلَمَّا فَرَغْتُ قَالَ اَلَا اُبَشِّرُكَ قُلْتُ بَلٰى قَالَ حَدَّثَنِيْ اَبُوْ مُوْسَى الْاَشْعَرِيُّ رَضِيَ اللّٰهُ عَنْهُ قَالَ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ اِذَا مَاتَ وَلَدُ الْعَبْدِ قَالَ اللّٰهُ لِمَلٰٓئِكَتِهٖ عَلَيْهِمُ السَّلَامُ قَبَضْتُمْ وَلَدَ عَبْدِيْ فَيَقُوْلُوْنَ نَعَمْ فَيَقُوْلُ قَبَضْتُمْ ثَمَرَةَ فُؤَادِهٖ فَيَقُوْلُوْنَ نَعَمْ فَيَقُوْلُ مَاذَا قَالَ عَبْدِيْ فَيَقُوْلُوْنَ حَمِدَكَ وَاسْتَرْجَعَ فَيَقُوْلُ ابْنُوْا لِعَبْدِيْ بَيْتًا فِي الْجَنَّةِ وَسَمُّوْهُ بَيْتَ الْحَمْدِ ۔

(Reported by al-Tirmidhī.)

Vocabulary: dafantu — I buried; shafīr al-qabr — the edge of the grave; qabaḍtum — you seized, you took [his] soul; mādhā qāla ʿabdī — what did My servant say; ḥamidaka wa-starjaʿa — he praised You and recited innā li-llāhi wa-innā ilayhi rājiʿūn ("Indeed we belong to Allah and indeed to Him we shall return").

Translation: Ḥaḍrat Abū Sinān (may Allah be pleased with him) said: I buried my son Sinān, and Abū Ṭalḥa al-Khawlānī was sitting at the edge of the grave. When I had finished (with the burial), he said: Shall I not give you glad tidings? I said: Why not? He said: Abū Mūsā al-Ashʿarī related to me that the Messenger of Allah ﷺ said: When the child of a servant dies, Allah Most High says to His angels (peace be upon them): You have taken the soul of My servant's child? They say: Yes. Then He says: You have taken the fruit of his heart? They say: Yes. Then He says: Then what did My servant say? The angels will answer: He praised You and recited innā li-llāh. Then He says: Build a house for My servant in Paradise and name it Bayt al-Ḥamd (the House of Praise). (al-Tirmidhī)

عَنْ اَنَسٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ سَمِعْتُ رَسُوْلَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ اِنَّ اللّٰهَ قَالَ اِذَا ابْتَلَيْتُ عَبْدِيْ بِحَبِيْبَتَيْهِ ثُمَّ صَبَرَ عَوَّضْتُهٗ مِنْهُمَا الْجَنَّةَ ۔

(Reported by al-Bukhārī; al-Taysīr.)

Vocabulary: ḥabībatayhi — his two eyes; ʿawwaḍtuhu — I give him its recompense.

Translation: Ḥaḍrat Anas (may Allah be pleased with him) narrates that he said: I heard the Messenger of Allah ﷺ saying that Allah Most High has said: When I test a servant by taking away his two beloved things (his two eyes), and then he is patient, I give him Paradise in exchange for those two. (al-Bukhārī; al-Taysīr)

عَنْ عَطَاءِ بْنِ رَبَاحٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ قَالَ لِي ابْنُ عَبَّاسٍ رَضِيَ اللّٰهُ عَنْهُمَا اَلَا اُرِيْكَ امْرَاَةً مِّنْ اَهْلِ الْجَنَّةِ قُلْتُ بَلٰى قَالَ هٰذِهِ الْمَرْاَةُ السَّوْدَاءُ اَتَتِ النَّبِيَّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ اِنِّيْ اُصْرَعُ وَاِنِّيْ اَتَكَشَّفُ فَادْعُ اللّٰهَ لِيْ قَالَ اِنْ شِئْتِ صَبَرْتِ وَلَكِ الْجَنَّةُ وَاِنْ شِئْتِ دَعَوْتُ اللّٰهَ تَعَالٰى اَنْ يُّعَافِيَكِ قَالَتْ اَصْبِرُ فَادْعُ اللّٰهَ لِيْ اَنْ لَّا اَتَكَشَّفَ فَدَعَا لَهَا ۔

(Reported by al-Bukhārī and Muslim.)

Vocabulary: a-lā urīka — shall I not show you; al-marʾa al-sawdāʾ — the black woman; innī uṣraʿu — I suffer from epilepsy (seizures); innī atakashshafu — I become uncovered; an yuʿāfiyaki — that Allah grant you health.

Translation: Ḥaḍrat ʿAṭāʾ ibn Rabāḥ (may Allah be pleased with him) narrates that he said: Ibn ʿAbbās (may Allah be pleased with them both) said: Shall I not show you a woman of Paradise? I said: Why not! He said: This black woman came to the Prophet ﷺ and submitted: I am afflicted with ṣarʿ (epilepsy) and my clothes come away from me. So pray to Allah for me. He said: If you wish, be patient, and Paradise is yours; and if you wish, I will pray to Allah Most High to grant you health. She said: I will be patient; but pray to Allah for me that I do not become uncovered. So he prayed for her. (Reported by al-Bukhārī and Muslim.)

[reading uncertain]

عَنْ خَبَّابِ بْنِ الْاَرَتِّ رَضِيَ اللّٰهُ عَنْهُ قَالَ شَكَوْنَا اِلٰى رَسُوْلِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ وَهُوَ مُتَوَسِّدٌ بُرْدَةً فِيْ ظِلِّ الْكَعْبَةِ فَقُلْنَا اَلَا تَسْتَنْصِرُ لَنَا اَلَا تَدْعُوْ لَنَا فَقَالَ قَدْ كَانَ مَنْ قَبْلَكُمْ يُؤْخَذُ الرَّجُلُ فَيُحْفَرُ لَهٗ فِي الْاَرْضِ فَيُجْعَلُ فِيْهَا ثُمَّ يُؤْتٰى بِالْمِنْشَارِ فَيُوْضَعُ عَلٰى رَاْسِهٖ فَيُجْعَلُ نِصْفَيْنِ وَيُمْشَطُ بِاَمْشَاطِ الْحَدِيْدِ مَا دُوْنَ لَحْمِهٖ وَعَظْمِهٖ مَا يَصُدُّهٗ ذٰلِكَ عَنْ دِيْنِهٖ وَاللّٰهِ لَيُتِمَّنَّ اللّٰهُ تَعَالٰى هٰذَا الْاَمْرَ حَتّٰى يَسِيْرَ الرَّاكِبُ مِنْ صَنْعَاءَ اِلٰى حَضْرَمَوْتَ فَلَا يَخَافُ اِلَّا اللّٰهَ وَالذِّئْبَ عَلٰى غَنَمِهٖ وَلٰكِنَّكُمْ تَسْتَعْجِلُوْنَ ۔

(Reported by al-Bukhārī, Abū Dāwūd and al-Nasāʾī.)

Vocabulary: mutawassid — reclining, leaning; a-lā tastanṣiru lanā — will you not ask for help for us; al-minshār — a saw; amshāṭ al-ḥadīd — combs of iron; tastaʿjilūn — you are hasty.

Translation: Ḥaḍrat Khabbāb ibn al-Aratt (may Allah be pleased with him) narrates that he said: We complained to the Messenger of Allah ﷺ while he was reclining against a sheet (cloak) in the shade of the Kaʿba, the House of Allah. We said: Will you not ask for help for us? Will you not pray for us? He said: Among those who were before you, a man would be seized, a pit would be dug in the ground for him and he would be lifted and (thrown) into it; then a saw would be brought and placed upon his head, and that person would be cut in two halves; and iron combs would be raked over him, passing through the flesh down to the bone — yet that would not turn him away from his religion. By Allah! Allah Most High will surely complete this matter (this religion), until a rider will travel from Ṣanʿāʾ to Ḥaḍramawt and will fear nothing except Allah, and the wolf for his goats; but you people are hasty. (al-Bukhārī, Abū Dāwūd and al-Nasāʾī reported it.)

عَنْ اُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللّٰهُ عَنْهُمَا قَالَ اَرْسَلَتْ بِنْتُ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ اِلَيْهِ اَنَّ ابْنًا لِّي احْتُضِرَ فَاشْهَدْهُ فَاَرْسَلَ يُقْرِئُ السَّلَامَ وَيَقُوْلُ اِنَّ لِلّٰهِ مَا اَخَذَ وَلِلّٰهِ مَا اَعْطٰى وَكُلٌّ عِنْدَهٗ بِاَجَلٍ مُّسَمًّى فَلْتَصْبِرْ وَلْتَحْتَسِبْ ۔

(Reported by the Five except al-Tirmidhī.)

Vocabulary: uḥtuḍira — the time of death has come; inna li-llāhi mā akhadha — that which He took belonged to Allah alone; wa-li-llāhi mā aʿṭā — and that which He gave also belonged to Allah; ajal musammā — an appointed term.

Translation: Ḥaḍrat Usāma ibn Zayd (may Allah be pleased with him) said: A daughter of the Noble Prophet ﷺ sent a man to him [saying]: A son of mine is near death, so come to me. He sent back his salām and sent this message: Whatever He took belonged to Allah, and whatever He gave belongs to Allah, and everything has an appointed term with Him; so she should be patient and count it [as a means] towards reward. (The Five reported it, except al-Tirmidhī.)

عَنْ اَنَسٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ اشْتَكَى ابْنٌ لِّاَبِيْ طَلْحَةَ فَمَاتَ وَاَبُوْ طَلْحَةَ خَارِجٌ وَلَمْ يَعْلَمْ فَلَمَّا رَاَتِ امْرَاَتُهٗ اَنَّهٗ قَدْ مَاتَ هَيَّاَتْ شَيْئًا وَّنَحَّتْهُ فِيْ جَانِبِ الْبَيْتِ فَلَمَّا جَاءَ اَبُوْ طَلْحَةَ قَالَ كَيْفَ الْغُلَامُ قَالَتْ قَدْ هَدَاَتْ نَفْسُهٗ وَاَرْجُوْ اَنْ يَّكُوْنَ قَدِ اسْتَرَاحَ فَظَنَّ اَبُوْ طَلْحَةَ اَنَّهَا صَادِقَةٌ ثُمَّ قَرَّبَتْ لَهُ الْعَشَاءَ وَوَطَّاَتْ لَهُ الْفِرَاشَ فَلَمَّا اَصْبَحَ اغْتَسَلَ فَلَمَّا اَرَادَ اَنْ يَّخْرُجَ اَعْلَمَتْهُ بِمَوْتِ الْغُلَامِ فَصَلّٰى مَعَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ ثُمَّ اَخْبَرَهٗ بِمَا كَانَ مِنْهُمَا فَقَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ لَعَلَّهٗ اَنْ يُّبَارِكَ اللّٰهُ لَكُمَا فِيْ لَيْلَتِكُمَا فَجَاءَهُمَا تِسْعَةُ اَوْلَادٍ كُلُّهُمْ قَرَءُوا الْقُرْاٰنَ ۔

(Reported by al-Bukhārī; al-Taysīr.)

Vocabulary: khārij — had gone out; qad māta — has died; hayyaʾat — she prepared; wa-naḥḥathu — and she put him to one side; qad hadaʾat …

… nafsuhu — he has found rest; aʿlamathu — she told him, she informed him.

Translation: Ḥaḍrat Anas (may Allah be pleased with him) narrates that a child of Abū Ṭalḥa fell ill and died, while Abū Ṭalḥa was out and did not know of it. When his wife saw that he had died, she prepared something (cooked a meal) and placed him in a corner of the house. Then when Abū Ṭalḥa came and asked: How is the boy? the lady said: His soul has become calm, and I hope that he has found rest. Abū Ṭalḥa thought that she had spoken the truth. Then the lady set the evening meal before him and spread the bedding for him (or they lay together). Then when morning came he performed ghusl (the ritual bath); and when he wished to go out, the lady told him of the death. Then he prayed with the Prophet ﷺ, and the Prophet ﷺ said: Perhaps Allah will make your night blessed for the two of you. Then nine (9) children were born to them, and all of them were reciters of the Qurʾān. (al-Bukhārī; al-Taysīr)

عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ هَلَكَتِ امْرَاَةٌ لِّيْ فَاَتَانِيْ مُحَمَّدُ بْنُ كَعْبٍ الْقُرَظِيُّ رَضِيَ اللّٰهُ عَنْهُ يُعَزِّيْنِيْ بِهَا فَقَالَ اِنَّهٗ كَانَ فِيْ بَنِيْ اِسْرَآئِيْلَ رَجُلٌ فَقِيْهٌ عَالِمٌ عَابِدٌ مُّجْتَهِدٌ وَكَانَتْ لَهُ امْرَاَةٌ وَكَانَ بِهَا مُعْجَبًا فَمَاتَتْ فَوَجَدَ عَلَيْهَا وَجْدًا شَدِيْدًا حَتّٰى خَلَا فِيْ بَيْتٍ وَاَغْلَقَ عَلٰى نَفْسِهٖ وَاحْتَجَبَ فَلَمْ يَكُنْ يَدْخُلُ عَلَيْهِ اَحَدٌ فَسَمِعَتْ بِهِ امْرَاَةٌ مِّنْ بَنِيْ اِسْرَآئِيْلَ فَجَاءَتْهُ فَقَالَتْ اِنَّ لِيْ حَاجَةً اَسْتَفْتِيْهِ فِيْهَا لَيْسَ يُجْزِئُنِيْ اِلَّا اَنْ اُشَافِهَهٗ بِهَا وَلَزِمَتْ بَابَهٗ فَاُخْبِرَ بِهَا فَاَذِنَ لَهَا فَقَالَتْ اَسْتَفْتِيْكَ فِيْ اَمْرٍ قَالَ مَا هُوَ قَالَتْ اِنِّي اسْتَعَرْتُ مِنْ جَارَةٍ لِّيْ حُلِيًّا فَكُنْتُ اَلْبَسُهٗ زَمَانًا ثُمَّ اِنَّهَا اَرْسَلَتْ تَطْلُبُهٗ اَفَاَرُدُّهٗ اِلَيْهَا قَالَ نَعَمْ وَاللّٰهِ قَالَتْ اِنَّهٗ قَدْ مَكَثَ عِنْدِيْ زَمَانًا فَقَالَ ذَاكَ اَحَقُّ لِرَدِّكِ اِيَّاهُ فَقَالَتْ لَهٗ يَرْحَمُكَ اللّٰهُ اَفَتَاْسَفُ عَلٰى مَا اَعَارَكَ اللّٰهُ ثُمَّ اَخَذَهٗ مِنْكَ فَاَبْصَرَ مَا كَانَ فِيْهِ وَنَفَعَهُ اللّٰهُ بِقَوْلِهَا ۔

(Reported by Mālik; al-Taysīr.)

Vocabulary: halakat imraʾatun lī — my wife died; yuʿazzīnī bihā — to console me over her; wa-kāna bihā muʿjaban — and he loved her very much; fa-wajada ʿalayhā wajdan shadīdan — he grieved over her very greatly; ḥattā khalā fī baytin — until he took to staying alone in the house; lazimat bābahu — she sat herself down at his door; innī istaʿartu min jāratin lī — I borrowed from my neighbour.

Translation: Ḥaḍrat Qāsim ibn Muḥammad (may Allah be pleased with him) narrates that he said: My wife died, and Muḥammad ibn Kaʿb al-Quraẓī came to me to offer me condolence. He said: Among the Children of Israel there was a man who was an expert scholar of fiqh (jurisprudence), a worshipper and a mujtahid (one qualified to derive rulings). He had a wife whom he loved; then she died, and he grieved over her so greatly that he sat alone in the house, shut the door and went into seclusion, and no one would go in to him. Then a woman of the Children of Israel heard of this man's state. She came to him and said: I have a need concerning which I seek a fatwā (legal ruling) from him,

[reading uncertain]

and which I must ask him about face to face; there is no avoiding it. And she sat down at his door. Then he was told about this woman, and he gave her permission. The woman said: I wish to seek a fatwā from you on a matter. He said: What is it? The woman said: I borrowed jewellery from my neighbour and I kept wearing it for a long time; then she has sent for it. Shall I return it to her? He said: Yes, by Allah! (certainly return it). The woman said: It has remained with me for a very long time. He said: Then she has all the more right that it be returned to her. Then the woman said to him: May Allah have mercy on you! Do you grieve over something which Allah gave you on loan, and then, by right of His loan, took back from you? Then he saw the state he was in (he reflected upon himself and took heed), and Allah Most High made that woman's words beneficial for him. (Mālik reported it; al-Taysīr.)