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Sunan of Abu-Dawood
Hadith 4762 Narrated by
Mu'adh ibn Jabal
Two men reviled each other in the presence of the Prophet (peace be upon him) and one of them became excessively angry
so much so that I thought that his nose will break up on account of excess of anger. The Prophet (peace be upon him) said: I
know a phrase which, if he repeated, he could get rid of this angry feeling. They asked: What is it, Apostle of Allah? He
replied: He should say: I seek refuge in Thee from the accursed devil. Mu'adh then began to ask him to do so, but he refused
and persisted in quarrelling, and began to enhance his anger.
EXILE:
2:218 - Those who believed and those who suffered exile and fought (and strove and struggled) in
the path of Allah they have the hope of the Mercy of Allah; and Allah is Oft-Forgiving Most
Merciful.
3:195 - And their Lord hath accepted of them and answered them: "Never will I suffer to be lost the
work of any of you be he male or female: ye are members one of another; those who have left
their homes or been driven out therefrom or suffered harm in My cause or fought or been slain
verily I will blot out from them their iniquities and admit them into gardens with rivers flowing
beneath; a reward from the presence of Allah and from His presence is the best of rewards."
500501
500 In Islam the equal status of the sexes is not only recognised but insisted on. If sex distinction, which is a distinction in
nature, does not count in spiritual matters, still less of course would count artificial distinctions, such as rank, wealth,
position, race, colour, birth, etc, (3.195)
501 Here, and in iii. 198 below, and in many places elsewhere, stress is laid on the fact that whatever gift, or bliss will
come to the righteous, its chief merit will be that it proceeds from Allah Himself. "Nearness to Allah" expresses it better
than any other term. (3.195)
4:97 - When angels take the souls of those who die in sin against their souls they say: "In what
(plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was
not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such
men will find their abode in Hell what an evil refuge! 615
615 The immediate occasion for this passage was the question of migration (hijrat) from places where Islam was being
persecuted and suppressed. Obviously the duty of Muslims was to leave such places, even if it involved forsaking
their homes, and join and strengthen the Muslim community among whom they could live in peace and with whom
they could help in fighting the evils around them. But the meaning is wider. Islam does not say: "Resist not evil." On
the contrary it requires a constant, unceasing struggle against evil. For such struggle it may be necessary to forsake
home and unite and organise and join our brethren in assaulting and overthrowing the fortress of evil. For the Muslim's
duty is not only to enjoin good but to prohibit evil. To make our assault we must be prepared to put ourselves in a
position from which such assault would be possible, and Allah's earth is spacious enough for the purpose. "Position"
includes not only local position, but moral and material position. For example, we must shun evil company where we
cannot put it down, but organise a position from which we can put it down. (4.97)
8:72 - Those who believed and adopted exile and fought for the faith with their property and their
persons in the cause of Allah as well as those who gave (them) asylum and aid these are (all)
friends and protectors one of another. As to those who believed but came not into exile ye
owe no duty of protection to them until they seek your aid in religion it is your duty to help them
except against a people with whom ye have a treaty of mutual alliance: and (remember) Allah
seeth all that ye do. 123912401241
1239 The reference is to the Muhajirin and the Ansar, the Emigrants and the Helpers, the people who forsook their homes
and adopted voluntary exile from Makkah in company with their beloved Leader, and their good friends in Madinah,
who gave them asylum and every kind of assistance, moral and material. Under the magnetic personality of the Holy
Prophet these two groups became like blood-brothers, and they were so treated in matters of inheritance during the
period when they were cut off from their kith and kin. (8.72)
1240 The Believers (Muslims) were entitied to all assistance in matters of religion. But if they were not strong enough to
suffer voluntary exile on behalf of the Cause and make the personal sacrifices which their more ardent brethren in
faith made, they could not reasonably ask for political or military assistance or protection. (8.72)
1241 If a community suffers voluntary exile on account of persecution and oppression, and some of its weaker brethren stay
behind, holding fast to faith but not prepared for the higher sacrifice, the exiles have still a duty to help their weaker
brethren in matters of religion. The exiles, being at open war against the State which oppressed them, would be free
to fight against such State. But if the weaker brethren are in a State in mutual alliance with the Community, the
Community cannot in honour interfere with that State, whether it is Muslim or not. Presumably the alliance implies that
the grievances of the weaker brethren will be redressed by the State itself. But it is not honourable to embarrass your
own ally. (8.72)
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