The Excellence of Clemency, Tolerance and
Gentleness.
By Imam Nawawi
In the name of Allāh,
the Most Gracious, the Most Merciful;
All the praise and
Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of
worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His
Messenger
Allah, the Exalted, says:
- "...who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)." [Al-‘Imran, 3:134]
- "Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them)." [Al-A’raf 7:199]
- "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Jannah and of a high moral character) in this world." [Fussilat 41:34, 35]
- "And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah." [Ash-Shura 42:43]
Commentary: This Hadith teaches us to adopt a
patient, mild and discreet attitude towards others. Moreover, there is a
provision for praising somebody in his presence, provided there is no
likelihood of his being conceited. The Hadith also provides inspiration for the
cultivation of good habits. Two qualities that Allah loves are clemency and
tolerance
633. 'Aishah (radiyallahu’anha) reported: The Messenger
of Allah (Sallallahu ‘alayhi wasallam) said, “Allah is Forbearer (the tolerant) and
loves forbearance (patience; leniency, kindness, mercy) in all matters.” [Recorded
by Al-Bukhari and Muslim].
Commentary: Mildness
also brings human beings closer to one another, and on this count, Allah likes
it very much.
634. 'Aishah (radiyallahu’anha) reported: The
Prophet (Sallallahu ‘alayhi wasallam) said, "Allah is Forbearer and He loves
forbearance, and rewards for forbearance while He does not reward severity, and
does not give for anything besides it (forbearance)." [Recorded by Muslim]
Commentary: Mildness is the opposite of
harshness. Allah enjoins softness and dislikes stiffness in human relations.
Allah assures of reward for gentle behaviour in society, not for unkindness or
anything like that. However, inflexibility is preferred to flexibility when
there arises a question of religious matters and the limits set by Allah.
635. 'Aishah (radiyallahu’anha) reported: The
Prophet (Sallallahu ‘alayhi wasallam) said, "Whenever forbearance is added to
something, it adorns it; and whenever it is withdrawn from something, it leaves
it defective." [Recorded
by Muslim].
Commentary: To be soft-spoken is such a quality
that by virtue of which a man is not only endeared to people but also to Allah.
And by being bereft of it, he not only becomes contempt incarnate in the eyes of
people but also with Allah.
636. Abu Hurairah (radiyallahu’anhu) reported: A
bedouin urinated in the mosque and some people rushed to beat him up. The
Prophet (Sallallahu ‘alayhi wasallam) said: "Leave him alone and pour a bucket of
water over it. You have been sent to make things easy and not to make them
difficult." [Recorded by Al-Bukhari].
Commentary: This Hadith brings into light the
fact that leniency is also vitally needed in the sphere of education and
discipline. This is particularly true in the case of ignorant and ill-bred
people. This is so because if they are treated unkindly, they will become more
indocile on account of their wild temperament and foolishness. A kind handling
is indispensable for putting them to discipline, even if they make desperate
blunders. This Hadith is very beneficial with regard to the way of Da'wah,
guidance and practical education. Another point this Hadith discloses is that
the flow of water can wipe out dirt and impurity, and make the place free from
its effect.
637. Anas bin Malik (radiyallahu’anhu) reported:
The Prophet (Sallallahu ‘alayhi wasallam) said, "Make things easy and do not make them
difficult, cheer the people up by conveying glad tidings to them and do not
repulse (them)." [Recorded by Al-Bukhari and Muslim].
Commentary: This Hadith informs us that
preaching, sermons, religious discourses and moral advice all should
concentrate on such things as may be helpful to people in being inclined
towards gaining religious knowledge. Likewise this aspect should also be kept
in view in the exposition and interpretation of religion. Moreover, the tone
and mode of expression of religious leaders should not be repulsive and based
on sectarian hatred; rather it should pull hearts to religion. In brief,
preachers and 'Ulama' must be regardful of the central point of the cause to
which they are dedicated.
638. Jarir bin 'Abdullah (radiyallahu’anhu)
reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said, "He who is
deprived of forbearance and gentleness is, in fact, deprived of all good."
[Recorded by Muslim].
639. Abu Hurairah (radiyallahu’anhu) reported: A man asked the Prophet (Sallallahu ‘alayhi wasallam) to
give him advice, and he (Sallallahu ‘alayhi wasallam) said, "Do not get angry." The man
repeated that several times and he (Sallallahu ‘alayhi wasallam) replied (every
time), "Do not get angry." [Recorded
by Al-Bukhari].
Commentary: This Hadith has already been quoted.
Yet the compiler has repeated it on account of its relevance with this chapter.
It is to be noticed that an advice should be made as circumstances demand. When
Messenger of Allah (Sallallahu ‘alayhi wasallam) perceived by his insight that
the visitor was a person of sharp and fiery temper, he repeatedly advised him
to resist anger.
640. Abu Ya'la Shaddad bin 'Aus
(radiyallahu’anhu) reported: Messenger of Allah (Sallallahu ‘alayhi wasallam)
said: "Verily
Allah has prescribed Ihsan (kindness) for everything. So when you kill, you
must make the killing in the best manner; when you slaughter, make your
slaughter in the best manner. Let one of you sharpen his knife and give ease to
his animal (in order to reduce his pain)." [Recorded by Muslim].
Commentary: By killing is meant the killing of a
harmful animal, or the killing of a murderer as retribution and the killing of
the enemy in the battlefield. All these situations warrant killing but with a
stress on moderation, thanks to Islamic teachings. A believer is told not to
let his passions of enmity go wild, and even an enemy or a criminal ought not
to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a
prevalent practice that the limbs of a victim were mutilated before he was
finally killed. Islam has forcefully forbidden this inhuman custom, stating
that the victim should be beheaded with the one swing of sword. Similarly,
there are specific instructions regarding an animal's slaughter. First, the
knife should be sharpened. Second, the animal must not be slaughtered from its
nape, because in both ways it will suffer pain. This Shari'ah
rule ensures quick death of the animal. In modern Europe, an animal is
slaughtered with one stroke of a cutting-machine. Apparently this method seems
to be easy and smooth, yet in this way the animal's blood doesn't flow out from
its body completely. So the consumption of the meat of such a kill is injurious
to human health. Due to this reason, Islam considers the discharge of blood as
a prerequisite to Halal (lawful). Certainly,
only the Islamic way of slaughtering an animal is more sound, scientific and
wholesome.
641. 'Aishah (radiyallahu’anha) reported: Whenever the
Prophet (Sallallahu ‘alayhi wasallam) was given a choice between two matters,
he would (always) choose the easier as long as it was not sinful to do so; but
if it was sinful he was most strict in avoiding it. He never took revenge upon
anybody for his own sake; but when Allah's Legal Bindings were outraged, he
would take revenge for Allah's sake. [Recorded by Al-Bukhari and
Muslim].
Commentary: The two things between which
Messenger of Allah (Sallallahu ‘alayhi wasallam) would make his choice could be
religious or worldly. For instance, if he were asked to award one of the two
punishments to somebody, he would choose the milder one. And if he had the
liberty of choice between two obligations, he would opt for the easier one.
Between war and peace he would always go for peace, provided it involved the
interest of Islam and Muslims. Moreover, in all matters he used to take the
line of least resistance, in case it went without the disobedience of Allah. In
this Hadith, a principle has been defined for Muslims in general as well that
they are free to take to an easy way but this must not entail a loophole in
respect of the Shari'ah. Secondly, the most excellent character of Messenger of
Allah (Sallallahu ‘alayhi wasallam) also comes to our view that he never
retaliated for personal reasons. His extraordinary concern for the sanctity of
Islamic Law is also displayed by the fact that he could never brook the
transgression of Allah's limits, and the transgressor was sure to be punished
by him. The Prophet's attitude also explains and delimits the sphere of
morality that to let the violator of Divine law go scot-free must not be
counted as a sign of good manners. Rather it reflects the lack of religious
sensibility. Not to take exception to lapses in mundane affairs surely speaks
of moral excellence, but we are not allowed to dispense with the evasion of
religious rules.
642. Abdullah Ibn Mas'ud (radiyallahu’anhu)
reported: Messenger of Allah (Sallallahu ‘alayhi wasallam) said, "Shall I
not tell you whom the (Hell) Fire is forbidden to touch? It is forbidden to
touch a man who is always accessible, having polite and tender nature."
[Recorded by At-Tirmidzi].
Commentary: The Hadith throws light on a kind
bearing which is rooted in Faith and saves man from Hell-fire. The second
lesson is that prior to discussing something important with somebody we should
make him attentive and receptive, so that he may take interest and put faith in
what we tell him.
'Abdullah bin Mas'ud (radiyallahu ‘anhu)
reported that the Prophet (Sallallahu ‘alayhi wasallam) used to say:
"Allahumma inni as'alukal-huda wat-tuqa wal-'afafa wal-ghina (O
Allah! I ask You for guidance, piety, chastity and self-sufficiency)".
[Recorded by Muslim].
Commentary: This Hadith contains four words, the
meanings and implications of which constitute its essence. These words are guidance, piety
(fear of Allah), chastity and sufficiency. Guidance here means guidance at
every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest
means of piety and strongest defense against sins. Chastity is the state of being
free from what is unlawful. Self-sufficiency is the antonym of poverty and
here it means the self-contentment. What it implies is that one should not care
for what people possess. In view of all these qualities, the prayer of the
Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very
comprehensive and valuable.
And Allāh Almighty Knows best.
[Excerpted from “The Book of
Clemency, Tolerance, Gentleness, Chapter # 74, Riyad-Us-Saliheen”
Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi
(rahimahullāh) Via Guided Ways]
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