Islam Hadiths, Nawawi, 40 Hadiths: Anger & Mercy

Islam Hadiths: Nawawi Forty Hadiths, Hadith 16 and 17: Anger and Mercy

The following explanation of the hadiths comes from Message4Muslims,

The Traditions – Sunna

For the Arabs, among whom Islam took its rise the Quran provided simple legislation in regard to their social, political and religious needs, though even this was not systematized. But as the Muslims extended their conquests and imposed the rule of Islam on peoples of other nations and other civilizations, the limitations of this Quranic legislation became apparent.

The immediate successors of Muhammad were thus faced with a serious problem. On the one hand, there was this clear demand for some enlargement and adaptation of the scanty dogmas of the Quran to meet the needs of new peoples coming under their sway; while, on the other, they did not feel free to act in contravention of the recognized principle that in all matters of law and politics, as well as faith, the Quran was to be the sole guide. Muhammad himself had been ruled by it, how could it be otherwise with his less divinely-guided successors, the Khalifas? It was clear, however, that something had to be done, because the Quran did not suffice: how, then, were its deficiencies to be supplied?

The Sunna

Shortly after the Prophet’s death an oral law came to be recognized, called the sunna i.e. the “custom,” or “usage,” of the Prophet, according to which the sayings and practices of this “noble pattern” (Surah 33:21) were made to do duty as a supplement to the Quran. There is ground, however, for believing that Muhammad did not think and speak of himself as infallible, nor look upon his utterances (other than those for which he claimed divine inspiration) as a sure and certain guide. A story concerning him confirms this view. It is recorded that he once ruined a date-crop by forbidding the owners to continue a long-established custom of artificial fertilization of the palm-trees. On seeing the disastrous result of his prohibitory order, he is said to have confessed that he had spoken in ignorance. He was not, he explained, on that occasion delivering a revelation, hence his error (Mishkatu’l-Masabih, Book 1, Ch 6, Part 1)

Notwithstanding this, the requisite authority for his sunna was found in those injunctions in the Quran where the believers are told to obey the Prophet as they would God Himself (e.g., Surah 33; 36; 48:17; cp. 47:2). Thus a new doctrine came to be formulated, according to which it was believed that the words and actions of Muhammad were under the control and inspiration of God, and there-fore authoritative. He was to be, in fact, the “noble pattern” in everything.

Ahadith

The Traditions of Islam as a body of literature are called Ahadith (plural of hadith). Hadith literally means “communication” or “narrative” and is an act or saying attributed to the Prophet, or to his Companions, which is used as a justification and support of the sunna.

More precisely the Traditions are the records of:

1) What Muhammad did; what he declared: and that which was done in his presence and which he did not forbid.

2) They also include records of the conduct and of the sayings of the Ashab, or “Companions” of Muhammad. Thousands of believers enjoyed the privilege of consulting the Prophet and thus earned the exclusive title of the “Companions.” When no other guidance was forthcoming the agreement of these Companions came to be looked upon as infallible, since they, too, were the object of God’s pleasure (Surah 48:18).

It goes without saying, then, that these Traditions are held in great respect throughout the Muslim world. Certain statements, preserved in the Traditions and alleged to have been made by Muhammad himself concerning such matters, ensure for them this high regard. We quote from the popular collection known as Mishkatu’l-Masabih, Book I, Ch. 6:

“Verily the best word is the word of God, and the best rule of conduct is that delivered to Muhammad.”

” That which the Prophet of God has made unlawful is like that which God Himself has made so.”

“I have left you two things and you will not stray so long as you hold them fast. The one is the word of God, and the other is the sunna of His Prophet.”

I have been studying the conduct and teaching of Muhammad in a compilation put together by Yahya ibn Sharaf al-Nawawi (631 – 676 A.H. / 1234 – 1278 A.D.) and explained by the Grand Mufti of Egypt, Ali Gomaa.

The sixteenth hadith compiled by Nawawi, first in Arabic and then in English,

عــن أبـي هـريـرة رضي الله عــنـه ، ان رجــلا قـــال للـنـبي صلي الله عـلـيـه وسـلـم : أوصــني . قال : ( لا تغضب ) فردد مرارًا ، قال : ( لا تغضب ).
رواه البخاري [ رقم : 6116 ]

On the authority of Abu Hurairah (radi allahu ‘anhu ¹English Translation from Arabic, May Allah be pleased with him.) who said: The Messenger of Allah (sallAllaahu alayhi wa sallam),

That a man said to the Prophet sallAllaahu alayhi wa sallam : “Counsel me”, so he (sallAllaahu alayhi wa sallam) said :

Do not become angry.

The man repeated [his request for counsel] several times, and he (Sallallahu alayhi wa sallam ²Arabic to English translation, May Allah bless him and grant him peace. Often abbreviated SAWS. This Arabic phrase is used after references to Muhammad and his titles.) said :

Do not become angry.

It was related by al-Bukhari (صحيح البخاري) and Muslim (صحيح مسلم).

In the following video Ali Gomaa teaches about the sixteenth (0:00-4:36) and seventeenth (4:37-9:26) hadiths compiled by Nawawi. My notes follow.

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Hadeeth 16: Do Not Become Angry

0:50-1:04

“The Prophet (SAWS) had never become angry over anything from the worldly life. He (SAWS) used to say, “The strong is not by his strength, rather the strong is the one who restrains himself in anger.”

It seems there is a translation problem. The word “shock” keeps appearing. I think it should probably be “response.”

2:04-3:00

“The Prophet (SAWS) never became angry unless for the sake of Allah. For a divine order being violated by people. So he only got angry for this reason. This hadith is from the basic principles of the path to Allah. You know, when you accustom yourself not to become angry, you do not make mistakes. Things do not turn against you. Many people would have rights. Yet, they lose their rights because of anger. Because anger blinds and deafens. It makes people behave indecently and unacceptably.”

3:01-4:36

“There was a man who assaulted Abu-Bakr (RA). He was cursing him in front of the Messenger (SAWS) but Abu-Bakr (RA) kept silent. Then he replied to him, so the Messenger of Allah immediately left the gathering. Then, Abu-Bakr (RA) followed him asking, “O Messenger what did I do? You seem angry.” He (SAWS) replied, “There was an angel defending you on your behalf. So when you replied, he left, so I left.” “Surely Allah defends the ones who have believed.” Apparently, Abu-Bakr (RA) looked as the weak one. And that man who was assaulting him was the strong one. But the truth is otherwise. As Abu-Bakr (RA) had an angel from Allah. Then he was the strong one. While that poor man engaged himself in a wrongdoing, so he was the weak one. Thus, we must cling to these Prophetic manners. Because good is in them, and it will show even if after a while. If we are consistent about it, we’d see their fruits in our hearts, selves, and the people around us.” ³Although Ali Gomaa does not discuss it, the above hadith also has implications for teachers and students. The MuslimWay website summarizes,

That one can simply ask for advice or counsel from a teacher

That the teacher may delay in responding to the question

That the teacher can be asked the same question serveral times

That the teacher can respond with the same answer each time

My Christian comments about Islam hadiths and hadith 16 related by Nawawi

There are similarities between Islam’s assessment of anger and Christianity’s. Anger is an emotion that sets us in motion; it induces us to act. It can be good (righteous) or bad (unrighteous) depending upon why we are angry.

Righteous anger is motivated by a love for God’s glory or a love for the welfare of our neighbor.
Unrighteous anger is motivated by self-love. We have a tendency of becoming angry when we have been wronged, inconvenienced, ignored, not listened to, rejected, not appreciated, etc.

The Bible speaks of anger as a flood (Proverbs 27:4); the man who can control his anger is stronger than a warrior (Proverbs 16:32); unrighteous anger is like a hungry lion waiting outside the door of your house (Genesis 4:6-7).

The Scriptures speak of times when Jesus was righteously angry (Mark 3:1-5; 10:13-14; John 2:13-17; Revelation 6:16-17).

The Bible teaches that we are to show mercy and patience toward others because of the mercy and patience God has shown to us in Jesus Christ (Exodus 34:6; Psalm 30:5; 103:8).

Hadeeth 17: Mercy

Ali Gomaa goes on to discuss the seventeenth hadith compiled by Nawawi,

4:37-9:26

The seventeenth hadith compiled by Nawawi, first in Arabic and then the English translation of the Arabic,

عـن أبي يعـلى شـداد بـن اوس رضي الله عـنه ، عـن الـرسـول صلى الله عـليه وسلم قـال : ( إن الله كتب الإحـسـان عـلى كــل شيء ، فـإذا قـتـلـتم فـأحسـنوا القـتـلة ، وإذا ذبـحـتم فـأحسنوا الذبحة ، وليحد أحـدكم شـفـرتـه ، ولـيـرح ذبـيـحـته ).
رواه مسلم [ رقم : 1955 ]

On the authority of Abu Ya’laa Shaddaad bin Aws (radi allahu ‘anhu ⁴Arabic to English translation, May Allah be pleased with him.), that the Messenger of Allah (Sallallahu alayhi wa sallam ⁵Arabic to English translation, May Allah bless him and grant him peace. Often abbreviated SAWS. This Arabic phrase is used after references to Muhammad and his titles. The Quran commands Muslims to use this, or like expression, when referring to Muhammad and promises to reward them ten times.) said:

Verily Allah has prescribed Ihsaan (proficiency, perfection) in all things. So if you kill then kill well; and if you slaughter, then slaughter well. Let each one of you sharpen his blade and let him spare suffering to the animal he slaughters.

It was related by Muslim (صحيح مسلم)

The first hadith hadith students are taught has to do with mercy

5:10-5:39

“This is the mercy of the Prophet (SAWS), who is mercy gifted to us. “And in no way have We sent you except as a mercy to the worlds”. The first hadith the scholar teaches his pupils in the ahadith sessions is, “The All-Merciful (TWT) have mercy on the merciful (people). Have mercy on those who are on earth so that heaven will have mercy on you, Or “May heaven have mercy on you.”

Ali Gomaa relates a tradition when Muhammad had mercy on a tree trunk

5:48-7:05

“We were ordered to have mercy upon those who are on earth. “Who” here denotes man, animal and inanimate objects as well. The Prophet (SAWS) used to have mercy on inanimate objects. He (SAWS) used to deliver sermons leaning on a trunk, but he left it for a wooden pulpit made for him.”

“The companions in the mosque heard the trunk moaning because the Messenger (SAWS) had left it. He (SAWS) stopped the sermon, descended the pulpit, and embraced the trunk to his noble chest until it stopped moaning. The Prophet (SAWS) confided some words to the trunk until it stopped moaning, then he buried it under the pulpit. The companions asked, “O the Messenger of Allah, we saw you talking to the trunk, what did you tell it?”

“He (SAWS) replied, “I told it: don’t you love to accompany me in paradise? So it stopped.” The trunk longed for the Prophet (SAWS). He (SAWS) had mercy on it that he descended and embraced it.”

This hadith teaches that killing well applies to the killing of humans, animals, and even harmful insects

7:19-9:19

“Some creatures were created by Allah (SWT) as a trial to us. Such as harmful insects, like flies, cockroaches, and ants which harms man. Man is permitted to kill such creatures but without torture. So do not torture them, but kill them kindly. When man is sentenced to death, we execute him but humanely.”

“”So if you kill, kill well.” This applies to the killing of humans and animales. Or even to the harmful insects. We kill for the cultivation of the earth. For the safety of people and their health. Yet, with humanity, elevation, and mercy.”

“”And if you slaughter, slaughter well.”” “The killing and slaughtering are names denoting the manner. So the manner should be merciful. That is why he said, “And sharpen your blade to comfort your animal.” That is not to sharpen the knife in front of the animal, rather away from it. This is a mercy that exceeded man to animals and the whole universe. These are the rights of the universe in Islam. They are larger than, being limited to human rights only in any type of thought.”

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