Ḥadīth No. 16
On the authority of Abū Hurayrah, who said:
A man said to the Prophet (): "Counsel me." He () said, "Do not get angry."
The man repeated [his request] several times. He () said, "Do not get angry."
(Narrated by al-Bukhāri)
In his commentary al-Imām an-Nawawi pointed out that what is meant here is that
a Muslim should not act upon his anger, since anger itself is a natural human reaction to
being faced with what one dislikes. And although a person cannot prevent its
occurrence, especially when his sense of justice has been outraged, he can train himself
to react in a wise manner that is pleasing to Allah. Thus, the first concern is control until
one is able to think rationally.
In a ḥadīth similar to this one83 the man concluded, "So I thought about what the
Prophet () had said and realized that anger comprises all evil." The Prophet's
observation that "Anger is from Shayṭān, and Shayṭān was created from fire"
84 suggests
that Shayṭān continually strives to anger people and justify their anger to them so that
they will lose their balance, speak sinfully, commit crimes, and preserve hatred and
resentment in their hearts, causing them to behave in ways that will insure his
companionship in the fire of Hell.
Therefore, the Messenger of Allah () prescribed certain methods for lessening
anger or at least enabling a believer to avoid the trap of Shayṭān and resist a reaction
he could later regret. Among them is the performance of ablution (wudhu’), according
to the aforementioned narration, which continues: "Shayṭān was created from fire, but
fire can be put out with water; so when one of you becomes angry, let him perform
wudhu’." Another remedy mentioned by Allah's Messenger () is related by al-Bukhāri.
Upon seeing a man enraged at another, he () said, "I know a word that, if he said it,
would remove what affects him: A`ūdhu billāhi min ash-Shayṭānir-rajeem."
85
On another occasion he () said, "When one of you becomes angry while standing,
let him be seated; and if his anger does not depart, let him lie down."86 Scholars
commented that one who is standing is in a position to take revenge, while one sitting
is less prepared for that, and one stretched out on the ground is in the state of least
readiness. Thus, the Prophet () intended to distance the angry person from
confrontation until his anger had subsided. He () also corrected the assumption that
such behavior could be seen as weakness when he said, "The strong one is not he who
throws someone down; the strong one is only he who controls himself when angry."87
83 Narrated by Aḥmad and Ibn Ḥibbān, who graded it ṣaḥeeḥ.
84 Narrated by Aḥmad and Abū Dāwūd – ḥasan.
85 "I seek refuge in Allah from Shayṭān, the expelled," i.e., the evicted or driven away from Allah's mercy.
86 Narrated by Aḥmad and Abū Dāwūd – ṣaḥeeḥ.
87 Narrated by al-Bukhāri and Muslim.
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His own example was reported by many of his companions. If he () disliked
something, it would show in his face, but he spoke only when the matter concerned
something that would anger Allah. He never struck a servant or a woman and never
took revenge for personal grievances, only fighting for the cause of Allah. Among his
supplications was, "O Allah, I ask you for the word of truth in anger and in pleasure,"88
and his manner, as reported by ‘Ā’ishah, was that of the Qur’ān,89 wherein Allah praised
"those who restrain anger and pardon the people"
90 and those "who, when they are
angry, forgive."
91
If one has not attained the ability to overlook his brother's transgression or if it
involves the rights of others, he may seek justice through the legal authority. But one
who strikes out with his hand or tongue in a fit of anger rarely stops at the limit of what
is due to him, thereby becoming an aggressor himself and giving the advantage to his
opponent in the account of the Hereafter. He will be held responsible by law in this
world, as well, for any damage he might cause to person or property during failure to
control his rage.
This ḥadīth deals with anger that results from personal affront and obviously does
not include that caused by the violation of Allah's rights or those of His creatures, which
should incite the Muslim to defend and demand justice according to his ability; for this
is praiseworthy and an aspect of virtue.
88 A portion of a ḥadīth narrated by Aḥmad and an-Nasā’i and graded ṣaḥeeḥ.
89 Narrated by Aḥmad and Muslim.
90 Sūrah Ali ‘Imran, 3:134.
91 Sūrah ash-Shūrā, 42:37.
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Ḥadīth No. 17
On the authority of Abū Yaʽla, Shaddād bin Aus, that the Messenger of Allah ()
said:
"Indeed, Allah has decreed iḥsān for all things. So when you kill, kill well; and
when you slaughter, slaughter well. Let each one of you sharpen his blade, and
let him spare suffering to the animal he slaughters."
(Narrated by Muslim)
The concept of iḥsān was discussed briefly under Ḥadīth No. 2. Its general meaning
is "doing something well" or "as well as possible." Several rulings are inferred from the
opening statement: first, that Allah (subḥānahu wa taʽālā) has made iḥsān a duty
incumbent upon all creation; second, that He has made it a duty toward all things and
all creatures; and third, that He has made iḥsān an obligation in all things, i.e., in every
job or deed one performs. Thus, it has been described as good treatment, good
conduct, perfection of religion, etc.
Good treatment is ordained by Allah toward any person or animal that is to be
killed lawfully, which means making the death as swift and easy as possible, sparing any
unnecessary pain and anguish. After the mention of killing in general, the Prophet ()
specifically ordered iḥsān in the slaughter of animals for food.
The Messenger of Allah () gave various details concerning the proper way to
slaughter in several narrations, which al-Imām Aḥmad and others have summarized as
follows:
The animal should be led gently to the place of slaughter, without frightening it or
pulling it roughly. It should be offered water to drink if thirsty. The knife should be well
sharpened to cause the least amount of pain, and it should be concealed from the
animal before the moment of use.92 In addition, the slaughter should not take place in
the presence of other animals, for even a dumb animal is aware of two things: its Lord
and death, which it fears. Finally, it should be turned toward the qiblah if possible and
the name of Allah mentioned over it at the time of slaughter. The throat should be cut
with one stroke and deeply through the jugular veins so that death will come quickly.
Then the animal should be left to toss about freely while the blood drains and should
not be cut again before it is dead. It is reported that a man said to Allah's Messenger
(), "When I slaughter a sheep, I am merciful to her." He () replied, "If you are merciful
to the sheep, Allah will be merciful to you."
93
92 In a ḥadīth related by aṭ-Ṭabarāni and rated as ṣaḥeeḥ, it is reported that once the Prophet () came
across a man holding a sheep to the ground with his foot and sharpening his blade while the sheep
looked at him. He () addressed him, saying, "Couldn't you have done it [i.e., the sharpening] before
this? Do you want to cause her numerous deaths?!"
93 From Musnad Aḥmad – ṣaḥeeḥ.
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Ḥadīth No. 18
On the authority of Abū Dharr, Jundub bin Junādah, and Abū `Abdur-Raḥmān,
Mu‘ādh bin Jabal, that the Messenger of Allah () said:
"Fear Allah wherever you are and follow up a bad deed with a good one; it will
wipe it out, and deal with people by good moral character."
(Narrated by at-Tirmidhi – ḥasan-ṣaḥeeḥ)
This ḥadīth contains comprehensive instruction concerning the rights of Allah and
rights of people. The first of these is an admonition to fear Allah at every time and
place, whether among others or alone; more specifically, to fear the displeasure and
anger of Allah and to fear His punishment. The general meanings embodied in the verb
"ittaqa" are protection and prevention, caution and avoidance; thus, the believer is
advised to prevent and protect himself from the consequence of unlawful deeds by
avoiding them altogether. It is accomplished by obeying Allah conscientiously and
constantly, remembering that He sees everything one does and is aware of his
innermost secrets. Taqwā94 in itself is commanded repeatedly by Allah in the Qur’ān
and is therefore a primary obligation upon every Muslim.
The righteous caliph, `Umar bin `Abdul-ʽAzeez, said, "Taqwā is not fasting by day,
praying by night and other such things, but taqwā is refraining from what Allah has
prohibited and doing what Allah has commanded. And whoever has been provided
with good95 beyond that – it is additional good." And he wrote to someone, saying, "I
recommend to you the fear [taqwā] of Allah, the Mighty and Majestic, who accepts only
that, has mercy upon its people, and rewards for it; for those who advise it are many,
and those who practice it are few. May Allah make us and you among those who have
taqwā."
Since every servant of Allah is ordered to have taqwā both openly and privately in
spite of the fact that he is bound to commit sins, the Prophet () directed the believer
how to eliminate his misdeeds by following them with good ones,96 primarily,
repentance as soon as one realizes his error and apology to Allah.97 Hence, taking
account of the self continuously is also prescribed so that one may rectify his condition
before it is permanently inscribed in his record.
It is possible that in this ḥadīth the Prophet () was referring to other good deeds
beyond repentance or to the acts of worship, such as performance of ablution and
prayer, praising Allah, going for ḥajj and ‘umrah, fasting, etc., which serve as a kaffārah
(expiation for sins). He () stipulated in several other narrations, however, that such
94 Consciousness and fear of Allah.
95 i.e., opportunities for extra worship.
96 This is in accordance with what Allah (subḥānahu wa ta`ālā) has stated in Sūrah Hūd, 11:114.
97 Al-Imām an-Nawawi pointed out that although repentance is sufficient to repair the relationship
between the servant and Allah once it is accepted, if the offense concerns the right of another human
being, reparation must be made or the offender forgiven by the one he harmed.
38
deeds remove the errors and lesser sins for those who avoid all the major sins. A major
sin can be annulled only by immediate, complete and sincere repentance, which is in
itself ordained by Allah for every believer.98 This consists of intense regret and the
realization that one has angered his Lord, immediate cessation of the transgression, and
earnestly seeking the forgiveness of Allah through prayer, supplication and the
performance of additional good deeds. Allah (subḥānahu wa taʽālā) has confirmed:
"Indeed, I am the Perpetual Forgiver of whoever repents and believes
and does righteousness and then remains rightly guided."99
Behaving well toward people is in reality one aspect of taqwā; indeed, without it
taqwā is deficient. Allah (subḥānahu wa taʽālā) has described people with taqwā as:
"...Those who spend [on others] during ease and hardship and restrain
anger and pardon the people."100
The Prophet () mentioned good behavior separately in this ḥadīth because there is a
need to emphasize this particular aspect of taqwā, for many people are of the opinion that
righteousness means attention to Allah's rights alone. Thus, they devote themselves to
worship while often neglecting the rights of their fellow men. Therefore, on numerous
occasions the Messenger () stressed the importance of good character, saying, "The
best of the believers is the best of them in character,"101 and "Indeed, the believer, through
good character, reaches the ranks of one who fasts [by day] and prays [by night]."
102
98 As in Sūrah an-Nūr, 24:31, Sūrah al-Ḥujurāt, 49:11, and Sūrah at-Taḥreem, 66:8, among others.
99 Sūrah Ṭā Hā, 20:82.
100 Sūrah Aali ‘Imrān, 3:134.
101 Ibn Mājah and al-Ḥākim – ṣaḥeeḥ. These and similar words are contained in quite a number of
ṣaḥeeḥ and ḥasan narrations.
102 Narrated by Abū Dāwūd – ṣaḥeeḥ.
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Ḥadīth No. 19
On the authority of Abū ʽAbbās, `Abdullāh bin ʽAbbās, who said:
One day I was [mounted] behind the Prophet (), and he said to me, "Young
man, I will teach you words [of advice]: Keep Allah in mind – He will keep you
from harm. Keep Allah in mind – you will find Him before you. When you ask,
ask Allah; and when you seek help, seek it from Allah. Know that even if the
[whole] nation assembled in order to benefit you with something, it could not
benefit you except by something Allah had already decreed for you; and if they
assembled in order to harm you with something, they could not harm you
except with something Allah had already decreed upon you. The pens have
been lifted, and the pages have dried."
(Narrated by at-Tirmidhi – ḥasan-ṣaḥeeḥ)
And in a narration by other than at-Tirmidhi:
"Keep Allah in mind – you will find Him in front of you. Come to know Allah in
times of ease – He will know you in times of hardship. And know that whatever
missed you could not have struck you, and whatever struck you could not have
missed you. And know that help comes with patience and that relief
accompanies distress and that with hardship will come ease."
Here are found some of the most important precepts of the religion. Ibn al-Jawzi
said, "I contemplated this ḥadīth and it amazed me; I almost lost my head. How
regrettable is ignorance of this ḥadīth and deficiency in understanding its meanings."
Of the many details and examples cited by various scholars, a general outline may be
derived:
The word "ḥifth"
103 embodies the meanings of keeping, retaining, preserving,
protecting, guarding and maintaining. Thus, "keeping Allah in mind" is not limited to
remembering Him but includes obeying His commands and maintaining His rights and
limits, as if one was guarding a sacred territory. The result of such care is that Allah
(subḥānahu wa taʽālā) will protect and keep his servant from harm.
103 Which is the source of "iḥfath," the verb used in the text of the ḥadīth.
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Allah's protection is of two kinds: that of his physical self, family and property by
means of angels, and what is better – protection of the servant's faith and religion. For
he who keeps the commands of Allah will be kept on the straight path, protected from
going astray or committing major sins and kept firm at the time of death. Ibn ʽAbbās
alluded to these meanings in his tafseer (explanation) of the Qur’ān's words:
"And know that Allah intervenes between a man and his heart."104
When one keeps Allah in mind in the ways previously stated, a second result (specified
in both ḥadīths) is that he will find Allah before him, i.e., with him through every
difficulty, guiding him and reassuring his heart. Additional clarification is given in the
second ḥadīth, for when one establishes a good relationship with his Lord through
obedience and taqwā in times of ease and prosperity, he can expect aid from Him
during hardship and affliction.105 Among the most difficult times one faces is that of
death. Therefore, he should prepare adequately for it beforehand by turning to the only
one who can ease his soul's departure from the world and save him from the torments
of Hell.
The next instruction, to ask and seek help from Allah, encourages reliance upon
Him alone as the sole deity and source of benefit and harm. There is an implication that
all human beings are in need of assistance throughout their lives and that they will ask it
of whomever or whatever they deem capable. The believer will turn in supplication to
his Lord, knowing that any aid from his fellow men and any means he employs to an
end will only succeed if Allah wills it and that He (subḥānahu wa taʽālā) is able and
competent to accomplish whatever He wills, even when it appears insurmountable to
man. Allah has said:
"Call upon Me; I will respond to you."106
At the same time, Allah (subḥānahu wa taʽālā) has predestined every occurrence, so
the Prophet () reminded us that nothing could have changed what was destined to
occur. This gives comfort and encourages patience at times of distress. In the words of
the Qur’ān:
"No disaster strikes upon the earth or among yourselves except that it
is in a register before We bring it into being. Indeed, that, for Allah,
is easy. [It is] in order that you not despair over what has eluded you
and not exult over what He has given you..."107
104 Sūrah al-Anfāl, 8:24.
105 As a means of trial, Allah (subḥānahu wa taʽālā) may respond to the supplication of a disobedient
servant or even a disbeliever in a desperate situation. Such a person fails the test when thereafter he
returns to heedlessness instead of repenting to his Lord.
106 Sūrah Ghāfir, 40:60.
107 Sūrah al-Ḥadeed, 57:22-23.
41
Many adverse conditions may be changed through physical efforts or due to a
person's supplication, but this has also been decreed by Allah. And we should know
that every occurrence is the result of a cause, by His decree, and that man was given a
limited ability, by His decree, for which he is held responsible.108
Since the servant is often unaware of how he is being protected by Allah or of what
good Allah has in store for him, he must put his trust in Him and accept whatever has
been decreed for him. Gracious acceptance is superior to patience in that it reflects true
submission and trust. Among the Prophet's supplications was, "O Allah, I ask of You
acceptance [by me] after the decree."
109 And he () said, "When Allah loves a people, he
gives them trials. So whoever accepts will be accepted [by Allah], and whoever becomes
angry will obtain anger."
110
The lifting or removal of pens and drying of ink on the pages is an allegorical
reference to something which has long since been completed and finalized and is in no
way subject to alteration. And the conclusion of the second ḥadīth gives hope and repels
despair, reminding again that although all men – and especially the righteous among
them – are continuously exposed to trials and afflictions of every kind, the believer, by
trusting in Allah, supplicating Him fervently, practicing patience, and accepting His
decree, can be sure that relief will come as Allah (subḥānahu wa taʽālā) has promised.111
108 See explanation under Ḥadīth No. 4.
109 Part of a ḥadīth narrated by an-Nasā’i and al-Ḥākim – ṣaḥeeḥ.
110 Narrated by at-Tirmidhi – ḥasan.
111 In the Qur’ān – Sūrah at-Ṭalāq, 65:7 and Sūrah ash-Sharḥ, 94:5-6.
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Ḥadīth No. 20
On the authority of Abū Masʽūd, ʽUqbah bin ʽAmr al-Anṣāri al-Badri, who said:
The Messenger of Allah () said:
"Among that which people knew from the words of former prophecy is: When
you feel no shame, then do whatever you wish."
(Narrated by al-Bukhāri)
The Messenger of Allah () has confirmed the excellence of an ancient virtue which
affects one's behavior both in public and private matters. We understand from him that
these very words were spoken by earlier prophets and that people memorized them
and passed them down from generation to generation.
"Al-ḥayā’"
112 can best be described as shyness and sensitivity toward another. It
may be accompanied by a feeling of embarrassment or shame over the other's
knowledge of one's shortcomings. It has been noted that modesty and shyness can be
a part of the inborn moral character, or it can be acquired through knowledge of Allah,
and this, especially, is what the Prophet () praised as being a part of the faith.113
Shyness from Allah, the all-Aware, prevents the servant from deeds and thoughts that
might appear ugly in His sight and prompts immediate repentance whenever he should
slip. As a recipient of Allah's countless favors, he is ashamed to offend his benefactor
from whom nothing is concealed and who said:
"Does he not know that Allah sees?"114
The words quoted in this ḥadīth have been interpreted thus:
1) As a statement of fact – i.e., a person who feels no shame will disregard everyone
including his Lord and will do whatever he pleases.
2) As a permission – i.e., if that which a person considers doing will not cause him
embarrassment before other Muslims and particularly before his Lord, then he may
proceed.
3) As a threat – i.e., if you feel no shame over your evil deeds and intentions, then do
whatever you will, for Allah will take you to account for it and punish you
accordingly.
"Indeed Allah is ever, over you, an Observer."115
112 From which is derived the verb form used in this narration.
113 In narrations by al-Bukhāri and Muslim.
114 Sūrah al-ʽAlaq, 96:14.
115 Sūrah an-Nisaa', 4:1.
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