Explanation of the author's (may Allah have mercy on him) statement: "And from Abu Sa'id and Abu Hurayrah (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him), who said:
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The Shaykh : The author (may Allah have mercy on him) said: And from Abu Sa'id and Abu Hurayrah (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him), who said: Sahih al-Bukhari 5641, 5642 Narrated by al-Bukhari and Muslim, and his wording is: Sahih Muslim 2573 And Ibn Abi al-Dunya narrated it from the hadith of Abu Hurayrah alone, and in a narration from him: Al-Adab Al-Mufrad 507.
"Al-Nasb is fatigue, and al-Wusb is illness" This is how the author (may Allah have mercy on him) explains these two obscure terms, al-nasb and al-wusb. However, in some books of language, al-wusb is explained as something more specific than illness in general; that is, al-wusb is a persistent illness, not an illness that comes and then ends and disappears. No, it is the illness that persists and continues with the afflicted person. Perhaps illness in the absolute sense is more appropriate here for the context of the hadith; that is, the meaning by which the author explained the term al-wusb, which is absolute illness, is the more fitting for the context of this hadith, because it mentions things that befall the Muslim but do not persist with him, such as worry and a thorn that pricks him. This contrasts with the illness that befalls him, which is not necessary for it to persist with him. In this hadith, as in the previous hadiths and those that follow, there is an explanation of the virtue of the trials that befall the Muslim, and that this trial, however small it may be, returns great good to its owner. But here is something that must be mentioned and observed by one who is afflicted with any of these trials or illnesses, which is what is stated in the narration of Ibn Abi al-Dunya, where he said "he reckons it." This means he does not bear the illness with irritation and complaining, nor does he curse Allah and be bold with Allah, objecting and saying, as is reported from some Jews when one of them is afflicted with the death of a relative or child, objecting to his Lord's killing him. So the Muslim, if he wants these misfortunes that may befall him to be good for him, he must reckon it with his Lord so that he benefits from it, either by the expiation of bad deeds, or an increase in good deeds, or the raising of degrees. All of this is mentioned in hadiths that will come, if Allah wills. As for this hadith, it explains that Allah (Mighty and Majestic) expiates his sins because of those misfortunes. But in some hadiths, the benefits that a person gains from his patience with the illnesses and misfortunes that befall him are of these three types: either an increase in good deeds, or the expiation of bad deeds, or the raising of degrees. We should observe this phrase that restricts and clarifies that this expiation mentioned in this hadith is specific to one who is afflicted with any of that and reckons it among the misfortunes, as he said in the last narration: Al-Adab Al-Mufrad 507 And like the thorn is the worry that worries a person. This is a favor from Allah (Mighty and Majestic): merely that something worries him, and Allah (Mighty and Majestic) expiates from him what corresponds to his worry from sins and sins.
No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that.
ما يصيب المؤمن من نصب ولا وصب ولا هم ولا حزن ولا أذى ولا غم حتى الشوكة يشاكها إلا كفّر الله بها من خطاياهNever a believer is stricken with discomfort, hardship or illness, grief or even with mental worry that his sins are not expiated for him.
ما يصيب المؤمن من وصب ولا نصب ولا سقم ولا حزن حتى الهم يهمه إلا كفّر به من سيئاتهif a thorn pricks a Muslim in this world and he hopes for the reward against it then Allah forgives him his sins on the day of Resurrection
ما من مؤمن يشاك بشوكة في الدنيا يحتسبها إلا قص بها من خطاياه يوم القيامة"Al-Nasb is fatigue, and al-Wusb is illness" This is how the author (may Allah have mercy on him) explains these two obscure terms, al-nasb and al-wusb. However, in some books of language, al-wusb is explained as something more specific than illness in general; that is, al-wusb is a persistent illness, not an illness that comes and then ends and disappears. No, it is the illness that persists and continues with the afflicted person. Perhaps illness in the absolute sense is more appropriate here for the context of the hadith; that is, the meaning by which the author explained the term al-wusb, which is absolute illness, is the more fitting for the context of this hadith, because it mentions things that befall the Muslim but do not persist with him, such as worry and a thorn that pricks him. This contrasts with the illness that befalls him, which is not necessary for it to persist with him. In this hadith, as in the previous hadiths and those that follow, there is an explanation of the virtue of the trials that befall the Muslim, and that this trial, however small it may be, returns great good to its owner. But here is something that must be mentioned and observed by one who is afflicted with any of these trials or illnesses, which is what is stated in the narration of Ibn Abi al-Dunya, where he said "he reckons it." This means he does not bear the illness with irritation and complaining, nor does he curse Allah and be bold with Allah, objecting and saying, as is reported from some Jews when one of them is afflicted with the death of a relative or child, objecting to his Lord's killing him. So the Muslim, if he wants these misfortunes that may befall him to be good for him, he must reckon it with his Lord so that he benefits from it, either by the expiation of bad deeds, or an increase in good deeds, or the raising of degrees. All of this is mentioned in hadiths that will come, if Allah wills. As for this hadith, it explains that Allah (Mighty and Majestic) expiates his sins because of those misfortunes. But in some hadiths,