النص المفهرس

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'The Messenger of Allah
commands you to distance yourself from your
wife.' I asked him: 'Should I divorce her or what?' He replied: 'No, merely
distance yourself from her and do not have sexual relations with her.' The
Messenger of Allāh
sent the same command to my two companions as
well. I said to my wife: 'Go to your parents and remain with them until
Allah & passes a decree in this matter.' The wife of Hilal ibn Umayyah
came to the Messenger of Allah
and said: 'O Messenger of Allah! Hilal
ibn Umayyah is an old man and he has no one to attend to him. Do you
disapprove of my attending to him?' He replied: 'No, but he should not
have sexual relations with you.' She said: 'By Allah, he has no inclination
to anything. By Allah, he has been crying continuously since the time
this matter began until today.' Some of my family members said to me:
'Why don't you go and ask permission from the Messenger of Allah
for your wife to attend to you, because he permitted the wife of Hilal ibn
Umayyah to attend to him?' I replied: 'I will not ask the Messenger of Allah
for permission in this regard because I do not know what he will say,
considering the fact that I am a young man.' I remained like this for ten
days and fifty days had passed from the time that people were prohibited
from speaking to us."
"I offered the Fajr salah on the morning of the fiftieth day on the rooftop
of one of our homes. While I was sitting in that condition which Allah des
described about us - my life being constricted and the earth narrowed
despite its vastness - I heard a person, who had climbed the Sala' mountain,
shouting at the top of his voice: 'O Ka'b ibn Malik! Glad tidings!' I fell into
prostration and knew that reprieve had come. The Messenger of Allah
had informed the people of Allah's acceptance of our repentance after
the Fajr salah. The people began conveying the glad tidings to us and they
also conveyed the glad tidings to my two companions. A person galloped
towards me on his horse and a man from the Banu Aslam tribe ran and
climbed a mountain. The voice of the man on the mountain reached me
quicker than the man who was on horseback. When the person whose voice
I had heard eventually came to me, I removed my clothes and placed them
onto him (as appreciation) for the glad tidings which he had brought to
me. By Allah, I did not have any other clothes on that day, so I borrowed
some clothes and wore them."

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RIYĀD AL-ȘĀLIĶĪN
"I then left with the intention of meeting the Messenger of Allah
Along
the way, groups of people met me and congratulated me on the acceptance
of the repentance and said to me: 'Congratulations on Allah's acceptance
of your repentance,' until I entered the masjid. The Messenger of Allah
was sitting with people around him. Talhah ibn 'Ubaydullah 4% hastened
towards me, embraced me and congratulated me. By Allah, none of the
other Muhajirīn (emigrants) besides him stood up to meet me." Ka'b
never forgot this act of Talhah
.
.
"When I greeted the Messenger of Allah
his face was beaming out of
happiness. He said to me: 'Glad tidings to you on the best day of your life
since your mother gave birth to you.' I asked: "O Messenger of Allah! Is
this from you or is it from Allah ?' He replied: 'No, it is from Allah &s.'
Whenever the Messenger of Allah
used to be happy, his face would shine
as if it was a piece of the full moon. This was how we would recognize his
happiness."
"When I sat down in front of him, I said: 'O Messenger of Allah! Part of
my repentance is that I will give some of my wealth in charity to Allah
and His Messenger.' The Messenger of Allah
said: 'Retain some of your
wealth, as that will be better for you.' I said: 'I will retain my share that I
received from Khaybar' I then said: 'O Messenger of Allah! Allah & saved
me on account of my honesty and part of my repentance is that I will
speak nothing but the truth for the rest of my life.' By Allah, I do not know
of any Muslim whom Allah &s bestowed with anything better than what
He bestowed me since the day I mentioned this to the Messenger of Allah
By Allah, I never intended speaking a lie ever since I said that to the
Messenger of Allah
until this day and I hope that Allah des will protect
me (from speaking lies) for the remainder of my life as well."
"Allah & revealed the following verses:' And Allah turned in mercy to the
Messenger of Allah and the Muhajirīn and Ansār who followed him in the
hour of distress, after the hearts of some of them were almost shaken. He
then turned again in mercy to them. Surely He is Most Compassionate and
Most-Merciful to them. And (He turned in kindness) to those three who
were kept behind until the land was narrowed for them despite its vastness,
their own lives became narrowed for them and they were convinced that

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there was no safety from Allah except towards Him. He then turned in
mercy to them so that they may turn to Him. Surely Allah is Most Kind,
Most Merciful. O you who believe! Fear Allah and stay with the truthful."
(Sūrah al-Taubah, 117-119)
"By Allah, after guiding me to Islam, Allah & did not bestow me with
a greater bounty than the ability to speak the truth to the Messenger
of Allāh
and the ability not to speak a lie to him and be destroyed
like the others. The worst thing which Allah & said about anyone was
when he revealed these verses about those who had lied: 'They will swear
before you by Allah, when you return to them, so that you may leave them
alone. Pay no attention to them! They are impure and their abode is Hell
as punishment for what they earned. They will swear before you so that
you may be pleased with them. Even if you are pleased with them, Allah is
certainly not pleased with the disobedient ones." (Sūrah al-Taubah, 95-96)
Ka‘b
said: "The matter of the three of us was deferred from that of
those whose excuses the Messenger of Allah
accepted when they took
oaths that they were speaking the truth and he took pledges of allegiance
from them and sought forgiveness. The Messenger of Allah
deferred the
matter until Allāh & decided regarding it. Allah & said: 'And (He turned
in kindness) to those three who were kept behind.' The words 'who were
kept behind' do not refer to our remaining behind from the expedition;
rather, they refer to His deferring and delaying of our matter as opposed
to those who took oaths before the Messenger of Allah
and presented
excuses to him, which he accepted." (Bukhārī, Muslim)
Another narration has: "The Messenger of Allah
departed on a Thursday
for the expedition to Tabuk. He liked departing on a Thursday."
Another narration has: "He would only return from a journey during the
day, at the time of mid-morning. When he returned, he would first go to
the masjid, offer two rak'āts of salah and remain seated there."
Vocabulary and Definitions
"His cloak and self-conceit kept him back", meant that his pride prevented him from joining
the expedition.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The story of the repentance of Ka'b ibn Malik &
's and his companions is profound indeed.
It teaches us that Allah & accepts the repentance of those who have sincere and honest
intentions. It is mentioned briefly in the Noble Qur'an and this hadith describes the incident
in full. The story unfolds in a narrative form, leaving the reader with emotions of happiness,
sadness and hope.
Ka'b ibn Malik 4
de was one of the notable and outstanding Sahabah of the Messenger of Allah
He participated in all the battles except for Badr and Tabuk. He was also present at both
the pledges of 'Aqabah when people from Madinah Munawwarah pledged allegiance to the
Messenger of Allah
to assist and protect him.
The Battle of Tabuk took place because news reached the Messenger of Allah
that the
Romans were gathering a force in Syria in order to attack the Muslims and around thirty
thousand Muslims heeded the call of the Messenger of Allah
and left to fight. To proceed
in jihad at that time was compulsory because only the sick and those who were exempted
were permitted to remain behind.
Additional Points
v One should never be complacent or procrastinate when it comes to doing good deeds
and obeying the command of Allah &s.
v Truth always prevails; hence, a Muslim should always be truthful and honest.
V Lies and falsehood only lead a person deeper into problems.
Non-Muslims frequently identify the vulnerable and weak elements among the Muslims
and utilise them to achieve their sinister objectives.
v One should not make excuses or speak a lie to save one's reputation.
V The incident illustrates the superior communication and organisational skills of the
Messenger of Allah
in dealing with people socially as well as in combat.
The Sahabah A
willingly went out in jihad, despite the difficulty and hardships that
they had to endure.
V The Sahabahd
were grieved when they could not fulfil a compulsory duty and were
particularly careful not to fall in the category of hypocrites and sinners due to their
actions.
v As far as worldly matters are concerned, a person should be dealt with according to his
outward actions; his intentions and internal state should be left for Allah &s to judge.
v As part of repentance, a believer should be remorseful over his sins.

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A person who apologises should be dealt with kindly.
v The greatness of the Messenger of Allah
as a leader is evident from the way he
displayed mercy and compassion to his Sahābah.
v A believer is continuously tested in his worldly and religious matters; hence, he should
always remain firm in his faith.
v A believer should give preference to the obedience of Allah &s and His Messenger
over other matters.
v It is meritorious to give charity as part of one's repentance, however it is disliked to give
all of one's wealth in charity as this will reduce one to poverty and begging.
v One should continue with acts of obedience despite having sinned.
v When arriving home from a journey, it is meritorious to proceed to the masjid before
proceeding to one's family.
v One should attempt to clear the name of a Muslim who is unjustly accused, ridiculed
or insulted.
v Islam permits the boycott of a sinner as a reprimand in order to bring him back to the
path of guidance.
v It is permissible and encouraged to congratulate a Muslim on an occasion of happiness
as well as those who reform their lives for the better.
Hadīth 22
وَعَنْ أبي نُجَيد - بضَمِّ النُّونِ وفتحِ الجيم - عِمْرَانَ بنِ الحُصَيْنِ الخُزَاعِيِّ ل﴿هَ: أَنَّ امْرَأَةً مِنْ
جُهَيْنَةَ أَتَتْ رسولَ الله ﴿ وَهِيَ حُبْلَى مِنَ الزِّنَى، فقالتْ: يَا رسولَ الله، أصَبْتُ حَدّاً فَأَقِمْهُ
عَلَيَّ ، فَدَعَا نَبِيُّ اللهِ﴿ وَلَيَّها، فقالَ: ((أَحْسِنْ إِلَيْهَا، فإذا وَضَعَتْ فَأْتِي بِهَا)) فَفَعَلَ فَأَمَرَ
بِهَا نِبِيُّ الله ﴿، فَشُدَّتْ عَلَيْهَا ثِيَابُهَا، ثُمَّ أَمَرَ بِهَا فَرُجِمَتْ، ثُمَّ صَلَّى عَلَيْهَا. فقالَ لَهُ عُمَرُ:
تُصَلِّي عَلَيْهَا يَا رَسُول اللـهِ وَقَدْ زَنَتْ؟ قَالَ: (( لَقَدْ تَابَتْ تَوْبَةً لَوْ قُسِمَتْ بَيْنَ سَبْعِينَ مِنْ أَهْلِ
المَدِينَةِ لَوَسِعَتْهُمْ، وَهَلْ وَجَدْتَ أَفْضَلَ مِنْ أنْ جَادَتْ بِنَفْسِها لله ◌َّ ؟!)) رواه مسلم .
'Imrān ibn Husayn &og 16 narrates that a woman from the Juhaynah tribe came
to the Messenger of Allah
. She was pregnant as a result of committing
16 'Imran ibn Husayn 4% accepted Islam in the year of Khaybar, the 7th year Hijrī and he participated
in a number of expeditions with the Messenger of Allah
. 'Umar ibn Khattab 4% sent him to Başrah
to teach the people about Islam. He was one of those whose du'a's were always accepted. He passed
away in Başrah in 52 Hijrī. 180 ahādīth are narrated from him. Muhammad ibn Sīrīn , said, "We did
not see a more virtuous companion than 'Imran ibn Husayn in Başrah."

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RIYĀD AL-ȘĀLIĶĪN
adultery and said: "O Messenger of Allah! I am eligible for the execution
of the hadd (stipulated Islamic punishment), so execute it upon me." The
Messenger of Allah §
called for her guardian and said to him: "Treat her
well. Once she gives birth, bring her to me." He complied. The Messenger
of Allah
then ordered that her clothes be tied tightly to her body and
he issued the order that she be stoned. He then offered (Janāzah) salah over
her. 'Umar &
de said to him: "O Messenger of Allah! You are offering salah
over her despite the fact that she committed adultery ?! " He said: "She
repented with such sincerity that if her repentance were to be distributed
among seventy of the people of Madinah, it would suffice for all of them.
Can you think of anything better than the fact that she humbled herself
willingly for the pleasure of Allah ?" (Muslim)
Vocabulary and Definitions
The command that "her clothes be tied to her body" was to ensure that her body would not
become exposed while stoning.
Commentary
The woman referred to in this hadith was Khaulah bint Khuwaylid wos. She wisely preferred to
cleanse and purify herself of her sin in this world. The state of īman of the Sahabah
was
such that, because they desired to meet Allah &s in a completely pure state, their sorrow and
guilt after committing a sin would direct them to seek forgiveness for their sins without delay.
From the ahadith, we learn that the penalty meted out for a sin obliterates the sin. In this
particular hadith, the stoning obliterated the sin of adultery, especially since it was executed
by the command of the Messenger of Allah
.
'Umar age did not deny the command of
performing salah for her, but questioned the wisdom of it after taking into consideration the
evil of her sin. He was not aware of the sincerity and acceptance of her repentance, hence
the Messenger of Allah
informed him of it.
The execution of the penalty of stoning was delayed so that the child was not harmed because
Islam regards every child as sinless, and places tremendous value upon human life. Hence,
the scholars state that the penalty of stoning is to be executed upon a pregnant woman only
after she gives birth, and the child is independent of the mother, even if the child needs to
be given the milk of another woman.
Additional Points
V A woman should be seated and her clothing should be tied to her body when she is
being stoned.

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Hadīth 23
، أنَّ رَسُولَ اللهِ ﴿، قَالَ: ((لَوْ أَنَّ لابنِ آدَمَ وَادِياً مِنْ ذَهَبِ أحَبَّ أنْ
وعن ابنِ عباسٍ
يَكُونَ لَهُ وَادِيانِ ، وَلَنْ يَمْلَأَ فَاهُ إلَّ التُّرَابُ، وَيَتْوبُ اللهُ عَلَى مَنْ تَابَ )) مُتَفَقٌ عليه .
Ibn 'Abbas
š narrates that the Messenger of Allah
said: "If the son of
Adam possesses a valley full of gold, he would love to have two valleys, but
nothing will fill his mouth except the soil of the grave. Allah de accepts
the repentance of those who repent to Him." (Bukhārī, Muslim)
Vocabulary and Definitions
"Nothing will fill his mouth except the soil of the grave," means that nothing will satisfy
him until he is placed in his grave.
Commentary
The general nature of man is that greed for wealth makes him blind and overpowers him
until he does not distinguish between halal and harām. His only objective is to amass more
wealth and he only realizes his foolishness when his belly is filled with the sand of his grave.
Scholars say that the soul of a man in search of wealth is similar to the fire of Hell because
when fuel is added to it, it will say,
﴿هَلْ مِنْ مَّزِيْدٍ﴾
Is there any more to come? (Sūrah Qaf, 30)
Hadīth 24
وعن أبي هريرة ﴿هُ أنَّ رسولَ اللهِ ﴿٣، قَالَ: ((يَضْحَكُ اللهُ سُبْحَانَهُ وَتَعَالَى إِلَى رَجُلَيْنِ
يُقْتَلُ أَحَدهُمَا الآخَرَ يَدْخُلانِ الجَنَّةَ ، يُقَاتِلُ هَذَا فِي سَبيلِ اللهِ فَيُقْتَلُ، ثُمَّ يتُوبُ اللهُ عَلَى
القَاتلِ فَيُسْلِم فَيُسْتَشْهَدُ )) مُتَفَقٌ عليه .
Abū Hurayrah
tog narrates that the Messenger of Allah
said: "Allah &s
laughs in pleasure at two people: one of whom kills the other, yet both
of them enter Paradise. One fights for the cause of Allah &'s and is killed
(martyred). Allāh &s then turns towards the killer who then embraces
Islām and is martyred." (Bukhārī, Muslim)
Vocabulary and Definitions
à á2 (Allah des laughs) - Only Allah des knows the true nature of "His laughter", if we

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RIYĀD AL-ȘĀLIĶĪN
assume a literal meaning. However, some scholars figuratively interpret it to mean Allah's
dis pleasure and reward.
Commentary
The fact that the two people will enter Paradise does not necessarily mean that they will
have an equal status in Paradise; this will depend on their respective actions.
One should never be despondent of the mercy of Allah &, as Allah &s is Most Forgiving,
Most Merciful. Allah & pardons the sin of disbelief after a person accepts Islam and He
accepts a Muslim's repentance from major sins.
CHAPTER 3
باب الصبر
Chapter on patience
قَالَ الله تَعَالَى: ﴿یَيُّهَا الَّذِيْنَ أُمَنُوا اصْبِرُوْا وَصَابِرُوا﴾ (آل عمران: ٢٠٠)،
Allāh & says: "O you who believe, be patient and compete with each other
in patience." (Sūrah Āl 'Imran, 200)
وقال تعالى : ﴿وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوْعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنْفُسِ وَالثَّمَرَتِ
وَبَشِّرِ الصُّبِرِيْنَ﴾ ( البقرة : ١٥٥)،
"Most certainly We will test you with a bit of fear and hunger and loss in
wealth, lives and fruit. And give glad tidings to those who exercise patience."
(Sūrah al-Baqarah, 155)
وَقَالَ تَعَالَى: ﴿إِنَّمَا يُوَنَّى الصُّبِرُوْنَ اَجْرَهُمْ بِغَيْرِ حِسَابٍ﴾ (الزمر : ١٠)،
"Certainly those who exercise patience will be given their reward in full
without measure." (Sūrah al-Zumar, 10)
وَقَالَ تَعَالَى: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذُلِكَ لَمِنْ عَزْمِ الْأُمُوْرِ﴾ (الشورى: ٤٣)،
"And one who exercises patience and forgives, surely it is one of the most
courageous of matters." (Sūrah al-Shūrā, 43)

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وَقَالَ تَعَالَى: ﴿اسْتَعِيْنُوْا بِالصَّبْرِ وَالصَّلْوةِ إِنَّ اللهَ مَعَ الصُّبِرِيْنَ﴾ (البقرة: ١٥٣)،
"Seek help by means of patience and salah. Surely Allah is with those who
are patient." (Sūrah al-Baqarah, 153)
وَقَالَ تَعَالَى: ﴿وَلَنَبْلُوَنَّكُمْ حَتَّى نَعْلَمَ الْمُجْهِدِيْنَ مِنْكُمْ وَالصُّبْرِيْنَ﴾ (محمد: ٣١)،
"And We will certainly test you until We may ascertain those of you who
strive and those who exercise patience." (Sūrah Muhammad, 31)
وَالآياتُ في الأمر بالصَّبْرِ وَبَيَانِ فَضْلِهِ كَثيرةٌ مَعْرُوفَةٌ .
The verses that command patience and explain its virtues are many and
well known.
Introduction
Sabr (patience) means to remain firm upon that which the soul regards as difficult. Scholars
have mentioned that it is one of the qualities of the Messengers and it is a sign of complete
īman when one patiently accepts the decision of Allah &s and is pleased with it. One who
displays patience and does not become anxious in the face of a difficulty or calamity will be
blessed with peace and contentment from Allah &s.
A believer is continuously faced with changing circumstances and conditions through the
passage of life and these require patience. The large number of ahadith, which the author has
included in this chapter, alludes to the virtue and importance of patience in Islam.
Patience is of three types:
1. Exercising patience in the obedience of Allah &s.
2. Exercising patience by abstaining from prohibited and evil desires.
3. Exercising patience in the face of difficulties, calamities and tribulations.
The renowned ascetic, Junayd Baghdadī 45, said, "Patience is swallowing something bitter
without frowning."
'Umar d
beautifully explained the value of patience by saying, "Never did any calamity
befall me, except that I found three bounties therein. Firstly, I appreciated that it did not
affect my religion. Secondly, I appreciated that it did not affect me more severely than it
did. Thirdly, I reminded myself that Allah &'s has promised immense rewards for those who
are patient: 'And give glad tidings to the patient.' "

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Hadīth 25
: (( الُّهُورُ
وعن أبي مالكِ الحارث بن عاصم الأشعريِّ ﴿لَّهُ ، قَالَ: قَالَ رسولُ الله
شَطْرُ الإِيمان ، والحَمدُ لله تَمْلأُ المِيزَانَ، وَسُبْحَانَ الله والحَمدُ للهِ تَملآن - أَوْ تَمْلأُ - مَا
بَيْنَ السَّماواتِ وَالأَرْضِ، والصَّلاةُ نُورٌ، والصَّدقةُ بُرهَانٌ، والصَّبْرُ ضِياءٌ ، والقُرْآنُ حُجةٌ
لَكَ أَوْ عَلَيْكَ . كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُها )) رواه مسلم .
Al-Harith ibn 'Asim al-Ash'arī 17 narrates that the Messenger of Allah
said: "Purity is half of faith. (The phrase) al-Hamdulillah fills the scale.
(The phrases) Subhanalluh and al-Hamdulillah fill (or the reward fills) all the
space between the heavens and the earth. Salah is a light. Charity is a proof.
Patience is an illumination. The Qur'an is a proof for you or against you.
Every person departs in the morning and sells his soul by either freeing
it (from punishment) or destroying it." (Muslim)
Vocabulary and Definitions
Sugli is the scale that is referred to in various ahadith and Qur'anic verses. It physically exists
and on the day of Qiyamah, it will be used to weigh either people's actions or the books in
which actions are recorded.
& dadı - All praise belongs to Allāh. This phrase is regarded as the most superior form of
praise because the book of Allah & begins with it.
¿l SLas - Allah is pure from every such blemish which is not befitting of His grand status.
"Șalāh is a light," means that, on the day of Qiyamah when darkness will prevail, salah will
illuminate the path of a person who was constant in offering salah. Other scholars suggest
that, on the day of Qiyamah, salah will appear as a light on the face of one who performed
it regularly. According to other interpretations, it means that salah restrains a person from
pursuing evil and guides him towards righteousness just as a light functions as a guide for
a person through darkness.
"Charity is a proof," means that charity testifies to the faith of a person and serves as evidence
of his love for Allah &s and His Messenger
It could also mean that, on the day of Qiyamah,
a person's charity will serve as an answer to the question of how he fulfilled the rights of
the wealth he owned.
17 The title of this Sahabī was Abū Malik. He came to the Messenger of Allah
with the tribe of
Ash'ar. He passed away during the reign of 'Umar ibn Khattab 4% and 27 ahadith are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
The Qur'an will serve as proof and evidence in favour of a person who holds firm to its
commands and practises upon them. On the other hand, it will serve as proof and evidence
against a person who fails to practise upon it.
"Patience is an illumination," means that one who adopts this noble quality will be rightly
guided. It could also mean that patience eliminates darkness and difficulties.
"A person selling his soul by either freeing it or destroying it," means that a person can either
save his soul from punishment by engaging in good deeds, or draw punishment by selling
his soul to the devil or succumbing to his own base desires.
Commentary
Imam Nawawī ¿ has mentioned that this hadith encapsulates the foundational principles of
Islam. It draws our attention to a number of virtuous deeds: tahārah (purity), praising Allah
des, șalāh, charity, patience and obedience to the Qur'an.
Islam attaches great importance to physical cleanliness and purity through ghusl, wudū' and
the removal of impurities. Cleanliness is classified as half of faith because īman purifies the
internal self while cleanliness purifies the external. Imam Ghazalī > has stated in Ihya' that
one should strive to cleanse the internal self of pride, jealousy, etc. just as one cleanses the
external body with water.
The two phrases of praise mentioned in this hadith carry immense virtue because they express
the pure and unblemished nature of Allah &S, and declare man's weakness in the face of
Allah's des power.
Hadīth 26
: أَنَّ نَاساً مِنَ الأَنْصَارِ سَألوا رسولَ الله
وعن أبي سَعيد سعدِ بن مالكِ بنِ سنانٍ الخدري ◌ُ
فَأَعْطَاهُمْ ، ثُمَّ سَألوهُ فَأَعْطَاهُمْ، حَتَّى نَفِدَ مَا عِندَهُ ، فَقَالَ لَهُمْ حِينَ أَنْقَ كُلَّ شَيءٍ بِدِهِ
: (( مَا يَكُنْ عِنْدِي مِنْ خَيْرِ فَلَنْ أَدَّخِرَهُ عَنْكُمْ ، وَمَنْ يَسْتَعْفِفْ يُعِفُهُ اللهُ ، وَمَنْ يَسْتَغْنِ يُغْنِهِ
اللّهُ ، وَمَنْ يَتَصَبَّرْ يُصَبِّرُهُ اللهُ. وَمَا أَعْطِيَ أَحَدٌ عَطَاءً خَيْراً وَأَوْسَعَ مِنَ الصَّبْرِ )) مُتَّفَقٌ عليه .
Abū Sa'īd al-Khudrī aos narrates that some people from the Ansār (Helpers)
asked the Messenger of Allah
for something so he gave them. They
again asked him and he again gave them. This continued until whatever
he had was depleted. When he had given everything, he said to them: "I
will never withhold from you what I possess. However, Allah de gives
chastity to the one who seeks it, Allah & gives independence to the one

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RIYĀD AL-ȘĀLIĶĪN
who seeks it and Allah & gives patience to the one who exercises patience.
No person has been given a gift that is better and greater than that of
patience." (Bukhārī, Muslim)
Vocabulary and Definitions
The words Ladlaws and say are derived from the root word ais, which means to abstain, refrain
or be chaste. In the context of the hadith, it means that one who refrains from asking of
others will be granted contentment.
"Allāh & gives independence to the one who seeks it," means that Allah &'s will grant
contentment to one who seeks independence, by opening for him the doors of sustenance
from sources he would never have imagined.
"Allah & gives patience to the one who exercises patience," means that Allah &s will grant
a deeper sense of realisation, insight and purpose to one who is patient.
Commentary
In this hadith, the Messenger of Allah
draws our attention to three admirable qualities:
chastity, independence and patience.
The hadith highlights the generosity of the Messenger of Allah
He was known as one who
never refused when he was asked. He never hoarded anything for himself and was always
eager to spend what he had in the path of Allah &s.
Despite his generosity, the Messenger of Allah
encouraged others toward contentment
and independence, and explained that begging was not advisable. A Muslim should avoid
desiring what others possess, and should be patient in times of difficulty. Another hadith of
the Messenger of Allah
perfectly explains the concept of contentment,
ليس الغنى عن كثرة العرض ولكن الغنى غنى النفس
Wealth is not a lot of possessions; wealth is the independence of the self. (Bukhārī)
The Qur'an praises those who do not beg from others despite being destitute,
﴿يَحْسَبُهُمُ الْجَاهِلُ اَغْنِيَاءَ مِنَ التَّعَفَّفِ تَعْرِفُهُمْ بِسِيْمُهُمْ لَا يَسْتَلُوْنَ النَّاسَ الْخَافَا﴾
They are considered by those who are unaware of their condition to be free
from want, because they refrain from begging; but they can be known from
their appearance. (Sūrah al-Baqarah, 273)

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 27
﴾: ((عَجَباً لأمْرِ المُؤمنِ إِنَّ
وعن أبي يحيى صهيب بن سنانٍ ﴿ّهُ، قَالَ : قَالَ رسولُ الله
أمْرَهُ كُلَّهُ لَهُ خيرٌ وَلَيْسَ ذلِكَ لَأَحَدٍ إلَّ للمُؤْمِنِ: إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْراً لَهُ ، وإنْ
أَصَابَتْهُ ضِرَاءُ صَبَرَ فَكَانَ خَيْراً لَهُ )) رواه مسلم .
Șuhayb ibn Sinan &g 18 narrates that the Messenger of Allah
said: "Truly
excellent is the situation of a believer! Everything is to his advantage and
this is enjoyed by none except him. When he experiences happiness, he
is grateful and it is to his advantage. When he experiences distress he is
patient, and it is to his advantage." (Muslim)
Vocabulary and Definitions
A "believer" here refers to one who has complete faith and belief in Allah KS, one who is
content with the decisions of Allah de and whose actions conform to the commands of
Allāh &s.
"Distress" refers to any form of harm coming upon one's personal self, family or wealth.
Commentary
Man is tested on two types of occasions in life: happiness and sadness. The words used by the
Messenger of Allāh
illustrate that a true believer is successful at both these times because
of his excellent conduct. His gratitude at the time of happiness means that he recognises
the bounty of Allah & and thanks Him for it, resulting in an increase of the bounty in this
world and a reward in the Hereafter. His patience at the time of difficulty means that he
accepts the decision of Allah &es and is hopeful for reward from Him.
In contrast, a person who has incomplete faith in Allah & becomes anxious, perplexed and
angry if he suffers some difficulty. The strain of it overwhelms and defeats him. He also does
not appreciate the value of a bounty, neither is he grateful for it, hence the bounty becomes
a misfortune for him.
18 This eminent Sahābī was known as al-Rūmī because the Romans imprisoned him when he was young
and he grew up amongst them. A person from the tribe of Banu Kalb purchased him and brought him
to Makkah Mukarramah. 'Abdullah ibn Jad'an al-Taymī then purchased him and freed him. He stayed
in Makkah Mukarramah as a trader and later accepted Islam. He migrated to Madinah Munawwarah
with 'Alī ibn Abi Talib % and participated in all the expeditions with the Messenger of Allah
'Umar ibn Khattab 4% had great love for him and held him in high regard. When 'Umar ibn Khattab
was stabbed, he advised that Şuhayb
should lead the salah during his injury. He passed away
in Madīnah Munawwarah in 38 Hijrī. 30 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 28
جَعَلَ يَتَغَشَّاهُ الكَرْبُ ، فَقَالَتْ فَاطِمَةُ بِّهَ: وَاكَرِبَ
وعن أَنَسِ ﴿هُ، قَالَ : لَمَّا تَقُلَ النَّبِيُّ
أَبَاهُ . فَقَالَ : (( لَيْسَ عَلَى أَبيِكِ كَرْبٌ بَعْدَ الْيَوْمِ )) فَلَمَّا مَاتَ ، قَالَتْ: يَا أَبَاهُ، أَجَابَ رَبّاً
دَعَاهُ ! يَا أَبَاهُ، جَنَّةُ الفِرَدَوسِ مَأْوَاهُ ! يَا أَبَاهُ، إِلَى جِبْرِيلَ نَنْعَاهُ! فَلَمَّا دُفِنَ قَالَتْ فَاطِمَةُ
التُّرَابَ ؟! رواه البخاري .
: أَطَابَتْ أَنْفُسُكُمْ أَنْ تَحْتُوا عَلَى رَسُول الله
Anas &
narrates: When the health of the Messenger of Allah
began to
deteriorate, the pangs of death began overpowering him. Fatimah was said:
"Oh! How painful the pangs of death are to my father!" He said: "After this
day your father will experience no more pain." When he passed away, she
said: "O my father! You replied to the call of your Sustainer. O my father!
The Garden of Firdaus is your abode. O my father! We shall convey this news
to Jibra'il." When the Messenger of Allah
was buried, Fāțimah ves said:
"Did it please you to throw sand over the Messenger of Allah
?" (Bukhārī)
Vocabulary and Definitions
syl is a garden that has all the features and vegetation any garden could possibly have. A
hadith states, 'When you ask Allah, then ask for Firdaus because it is the centre of Paradise.'
(Țabarānī). Another hadith states, 'It is the centre of Paradise and indeed it is the highest
point of Paradise and its roof is the throne of Rahman.' (Bukhārī)
J is a non-Arabic word that means 'servant of Rahman', or according to others, 'servant
of Allah'. It is the name of the angel that brought revelation to the Messengers.
Commentary
As a Messenger, the Messenger of Allah
experienced tremendous difficulty at the time
of his demise and this elevated his rank and status in the sight of Allah Je.
Fatimah vos was the only one of his daughters who was alive at the time of his demise. She was
most beloved to him and enjoyed a special relationship with him. Whenever the Messenger
of Allāh
would visit her, she would stand up, greet him and seat him where she had
been seated. She also resembled him most in his actions and conduct. She bore the beloved
grandsons of the Messenger of Allah
who will be the leaders of the youth in Paradise.
Her sadness and grief at the time of his demise can be imagined, but she displayed extreme
patience and was pleased with the decision of Allah KS. The Messenger of Allah
consoled
her by saying that he would no longer experience pain, difficulty or grief because he was
leaving his temporary abode and going to meet his Allāh.

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Scholars mention that Anas
remained silent at the question of Fatimah ( about
throwing sand over his grave, out of consideration for her sadness. However, it was as if he
had replied, "We were certainly not pleased, but we were obliged to follow his instructions."
Her statement was an expression of her grief and was not an objection to the burial of the
Messenger of Allah
This hadith is relevant to the chapter of patience as it describes the Messenger of Allah's
patience during his final moments. It also describes the patience and restraint of Fatimah
Their patience provides us with a fine example of self-discipline during challenging times.
Additional Points
v It is natural and permissible to be saddened upon the demise of a person; however, one
should not be angry and displeased with the decision of Allah Les.
v It is permissible to mention the true qualities of the deceased after his demise, but it is
not permissible to exaggerate them.
Hadith 29
وحِبِّه وابنٍ حبِّه ◌ِظْهَا، قَالَ :
وعن أبي زَيدِ أُسَامَةَ بنِ زيدِ بنِ حارثةَ مَوْلَى رسولِ الله
أَرْسَلَتْ بِنْتُ النَّبِّ :﴿ إِنَّ ابْنِي قَدِ احْتُضِرَ فَاشْهَدَنَا، فَأَرْسَلَ يُقْرِىءُ السَّلاَمَ، ويقُولُ : (( إنَّ
لله مَا أَخَذَ وَلَهُ مَا أعطَى وَكُلُّ شَيءٍ عِندَهُ بِأَجَلٍ مُسَمَّى فَلَتَصْبِرْ وَلْتَحْتَسِبْ)) فَأَرْسَلَتْ إِلَيْهِ
تُفْسِمُ عَلَيهِ لَيَأْتِيَّهَا . فقامَ وَمَعَهُ سَعْدُ بْنُ عُبَادَةَ ، وَمُعَاذُ بْنُ جَبَلٍ ، وَأَبِيُّ بْنُ كَعْبٍ ، وَزَيْدُ بْنُ
الصَّبيُّ، فَأَقْعَدَهُ فِي حِجْرِهِ وَنَفْسُهُ تَفَعْقَعُ ،
ثَابِتٍ، وَرَجَالٌ ◌َّ، فَرُفعَ إِلَى رَسُول الله ◌ُ
فَفَاضَتْ عَيْنَاهُ فَقَالَ سَعدٌ: يَا رسولَ الله، مَا هَذَا؟ فَقَالَ: (( هذِهِ رَحمَةٌ جَعَلَها اللهُ تَعَالَى
فِي قُلُوبٍ عِبَادِهِ )) وفي رواية : (( فِي قُلُوبٍ مَنْ شَاءَ مِنْ عِبَادِهِ ، وَإِنَّمَا يَرْحَمُ اللهُ مِنْ عِبادِهِ
الرُّحَمَاءَ )) مُتَّفَقٌّ عَلَيْهِ .
Usamah ibn Zayd ibn Harithah19 4
, the freed slave, beloved and the son of
19 Usamah ibn Zayd's &
De mother was Barakah al-Habshiyyah . She breast-fed the Messenger of
Allāh
as well. The Messenger of Allah
appointed Usamah ibn Zayd
as the commander of
an army, which was composed of such notable Sahabah as 'Umar ibn Khattab
s and others. When
the illness of the Messenger of Allah
intensified, he bequeathed that the army should depart. It
departed after the demise of the Messenger of Allah
. When 'Umar ibn Khațtāb
, the second
khalif, stipulated stipends for the people in his time, he allocated 2000 for his son 'Abdullah and 5000
for Usamah &
'Abdullah ibn 'Umar 4% asked his father about this and 'Umar ibn Khattab as replied,
"I honoured him because he was more beloved to the Messenger of Allah
than you and his father
was more beloved to the Messenger of Allah
than your father." Usamah ibn Zayd
ge passed away

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RIYĀD AL-ȘĀLIĶĪN
the beloved of the Messenger of Allah
narrates: The daughter (Zaynab
) of the Messenger of Allah
sent a message to him saying: "My son
is on the verge of death. Please come." He sent a message conveying his
greetings and said: "To Allah alone belongs all that He takes and to Him
belongs all that He gives; everything has an appointed term with Him, so
you should exercise patience and be hopeful of reward (for your patience)."
She then sent a message with an oath that he should come to her. The
Messenger of Allah
proceeded with Sa'd ibn 'Ubadah
Mu'adh ibn
Jabal de, Ubayy ibn Kab
, Zayd ibn Thabit de and other Sahabah
.
The child was given to the Messenger of Allah
who placed it in his lap,
while it was panting for breath. The eyes of the Messenger of Allah
began flowing with tears and Sa'd 4% asked: "What is this, O Messenger
of Allah?" He replied: "This is mercy which Allah && placed in the hearts
of His servants." Another narration has: "This is mercy which Allah des
places in whichever of His servants He wills. Allah & is merciful to those
of His servants who are merciful to others." (Bukhārī, Muslim)
Vocabulary and Definitions
"Everything has an appointed term," means that matters cannot be advanced or delayed;
hence, a person should be patient and content with the decision of Allah &s.
Commentary
This hadith illustrates the mercy and compassion of the Messenger of Allah
. It encourages
us to be compassionate towards Allah's & creation as Allah &es shows mercy to those who
are merciful to others and not to those who are hard-hearted.
Sa'd de regarded the tearing of the Messenger of Allah
as strange because the Messenger
of Allāh
was known to be steadfast and patient. However, his tearing was not contrary to
patience as one is only prohibited from wailing and similar uncontrolled behaviour.
The words of the Messenger of Allah
"To Allah alone belongs all that He takes and to Him
belongs all that He gives; everything has an appointed term with Him, so you should exercise
patience and be hopeful of reward (for your patience)," are in fact a du'a' of comfort, which
helps to lighten the burden of a difficulty. It should be memorised and recited at such times.
Additional Points
v It is permissible for noble and virtuous individuals to be present at the time of the demise
in 54 Hijrī. 128 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
of a person so that their blessings and du'a' may benefit him.
v It is perfectly normal and permissible to shed tears at the demise of a person, however
one should not wail or complain.
v It is meritorious to console a person in difficulty by encouraging him to be patient and
hopeful of a reward from Allah &s.
V It is meritorious to visit those who are ill.
v It is acceptable for a subordinate to question his leader regarding an aspect that may
appear doubtful to him.
v When we are told that "to Allah alone belongs all that He takes" it is most inappropriate
to complain, as the owner of anything may rightfully take what belongs to him.
Hadīth 30
، قَالَ : ((كَانَ مَلِكٌ فِيمَنْ كَانَ قَبَلَكُمْ وَكَانَ لَهُ سَاحِرٌ
: أنّ رسول الله
وعن صھیب
فَلَمَّا كَبِرَ قَالَ لِلمَلِكِ: إنِّي قَدْ كَبِرْتُ فَابْعَثْ إِلَّ غُلاماً أُعَلِّمُهُ السِّحْرَ ؛ فَبَعثَ إِلَيْهِ غُلاماً يُعَلِّمُهُ
، وَكانَ في طرِيقِهِ إِذَا سَلَكَ رَاهِبٌ ، فَقَعَدَ إِلَيْهِ وسَمِعَ كَلامَهُ فَأَعْجَبَهُ ، وَكَانَ إِذَا أَتَى السَّاحِرَ ،
مَرَّ بالرَّاهبِ وَقَعَدَ إِلَيْهِ، فَإِذَا أَتَى السَّاحِرَ ضَرَبَهُ ، فَشَكَا ذِلِكَ إِلَى الرَّاهِبِ، فَقَالَ: إِذَا خَشِيتَ
السَّاحِرَ ، فَقُلْ : حَبَسَنِي أَهْلِي ، وَإِذَا خَشِيتَ أهلَكَ ، فَقُلْ: حَبَسَنِي السَّاحِرُ .
فَبَيْنَمَا هُوَ عَلَى ذَلِكَ إِذْ أَنَى عَلَى دَابَّةٍ عَظِيمَةٍ قَدْ حَبَسَتِ النَّاسَ ، فَقَالَ : الْيَوْمَ أَعْلَمُ السَّاحرُ
أَفْضَلُ أم الرَّاهِبُ أَفْضَلُ؟ فَأَخَذَ حَجَراً، فَقَالَ : الَّهُمَّ إِنْ كَانَ أَمْرُ الرَّاهِبِ أَحَبَّ إِلَيْكَ مِنْ أَمْرٍ
السَّاحِرِ فَاقْتُلْ هذِهِ الدّابَةَ حَتَّى يَمِضِي النَّاسُ، فَرَمَاهَا فَقَتَلَهَا ومَضَى النَّاسُ، فَأَتَى الرَّاهِبَ
فَأَخَرَهُ . فَقَالَ لَهُ الرَّاهِبُ: أَيْ بُنَّ أَنْتَ اليَومَ أَفْضَل مِنِّي قَدْ بَلَغَ مِنْ أَمْرِكَ مَا أَرَى ، وَإِنَّكَ
سَتُبْتَلَى ، فَإِن ابْتُلِيتَ فَلاَ تَدُلَّ عَلَيَّ ؛ وَكَانَ الغُلامُ يُبْرِىءُ الأَكْمَهَ وَالأَبْرِصَ ، ويداوي النَّاسَ
مِنْ سَائِرِ الأَدْوَاءِ . فَسَمِعَ جَليسٌ لِلمِلِكِ كَانَ قَدْ عَمِيَ ، فأتاه بَهَدَايا كَثِيرَةٍ ، فَقَالَ: مَا ها هُنَا
لَكَ أَجْمِعُ إِنْ أَنتَ شَفَيتَنِي ، فَقَالَ: إنّي لا أشْفِي أَحَداً إِنَّمَا يَشِفِي اللهُ تَعَالَى ، فَإِنْ آمَنْتَ بالله
تَعَالَى دَعَوتُ اللهَ فَشَفَاكَ ، فَآمَنَ بالله تَعَالَى فَشْفَاهُ اللهُ تَعَالَى، فَأَتَى المَلِكَ فَجَلسَ إِلَيْهِ كَما
كَانَ يَجِلِسُ ، فَقَالَ لَهُ المَلِكُ: مَنْ رَدّ عَلَيْكَ بَصَرَكَ ؟ قَالَ: رَبِّي ، قَالَ : وَلَكَ رَبُّ غَيْرِي ؟
قَالَ: رَبِّي وَرَبُّكَ اللهُ، فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الغُلامِ ، فَجِيء بالغُلاَمِ ، فَقَالَ لَهُ
المَلِكُ : أَيْ بُنَيَّ ، قَدْ بَلَغَ مِنْ سِحْرِكَ مَا تُبْرِىء الأَكْمَهَ وَالأَبْرَصَ وَتَفْعَلُ وَتَفْعَلُ ! فَقَالَ : إِنِّي
لا أَشْفِي أَحَداً ، إِنَّمَا يَشِفِي الله تَعَالَى. فَأَخَذَهُ فَلَمْ يَزَلْ يُعَذِّبُهُ حَتَّى دَلَّ عَلَى الرَّاهبِ ؛ فَجِيء
بالرَّاهبِ فَقيلَ لَهُ: ارجِعْ عَنْ دِينَكَ ، فَبَى ، فَدَعَا بِالِمِنْشَارِ فَوُضِعَ الِمِنْشَارُ في مَفْرِق رَأسِهِ

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RIYĀD AL-ȘĀLIĶĪN
، فَشَقَّهُ حَتَّى وَقَعَ شِفَّاهُ ، ثُمَّ جِيءَ بِجَليسِ المَلِكِ فقيل لَهُ : ارْجِعْ عَنْ دِينِكَ ، فَأَبَى ، فَوضِعَ
المِنْشَارُ فِي مَفْرِق رَأْسِهِ ، فَشَقَّهُ بِهِ حَتَّى وَقَعَ شِقَّاهُ، ثُمَّ جِيءَ بِالْغُلاَمِ فقيلَ لَهُ : ارْجِعْ عَنْ
دِينَكَ ، فَبَى ، فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ ، فَقَالَ : اذْهَبُوا بِهِ إِلَى جَبَلِ كَذَا وَكَذَا فَاصْعَدُوا بِهِ
الجَبَلِ ، فَإِذَا بَلَغْتُمْ ذِرْوَتَهُ فَإِنْ رَجَعَ عَنْ دِينِهِ وَإلَّ فَاطْرَحُوهُ . فَذَهَبُوا بِهِ فَصَعِدُوا بِهِ الجَبَلَ
، فَقَالَ : اللَّهُمَّ أَكْفنيهمْ بِمَا شِئْتَ ، فَرَجَفَ بِهِمُ الجَبلُ فَسَقَطُوا ، وَجَاءَ يَمِشِي إِلَى المَلِكِ ،
فَقَالَ لَهُ المَلِكُ: مَا فَعَلَ أصْحَابُكَ ؟ فَقَالَ: كَفَانِيهُمُ الله تَعَالَى ، فَدَفَعَهُ إِلَى نَفَرٍ مِنْ أَصْحَابِهِ
فَقَالَ: اذْهَبُوا بِهِ فاحْمِلُوهُ فِي قُرْفُورٍ وتَوَسَّطُوا بِهِ الْبَحْرَ ، فَإِنْ رَجعَ عَنْ دِينِهِ وإِلَّ فَاقْذِفُوهُ .
فَذَهَبُوا بِهِ ، فَقَالَ: اللَّهُمَّ أَكْفِنِيهِمْ بِمَا شِئْتَ ، فانْكَفَأَتْ بِهِمُ السَّفِينَةُ فَغَرِقُوا ، وَجَاءِ يَمْشِي
إِلَى المَلِكِ. فَقَالَ لَهُ المَلِكُ: مَا فعلَ أصْحَابُكَ ؟ فَقَالَ: كَفَانِيهُمُ الله تَعَالَى. فَقَالَ لِلمَلِكِ :
إِنَّكَ لَسْتَ بِقَاتِلِي حَتَّى تَفْعَلَ مَا آَمُرُكَ بِهِ . قَالَ: مَا هُوَ ؟ قَالَ : تَجْمَعُ النَّاسَ فِي صَعِيدٍ وَاحِدٍ
وَتَضْلُبُنِي عَلَى جِذْعِ ، ثُمَّ خُذْ سَهْماً مِنْ كِنَانَتِي ، ثُمَّ ضَعِ السَّهْمَ في كَبِدِ القَوْسِ ثُمَّ قُلْ : بسْم
الله ربِّ الْغُلاَمِ، ثُمَّ ارْمِنِي، فَإِنَّكَ إِذَا فَعَلْتَ ذلِكَ قَنِي، فَجَمَعَ النَّاسَ فِي صَعِيدٍ واحدٍ ،
وَصَلَبَّهُ عَلَى جِذْعٍ ، ثُمَّ أَخَذَ سَهْماً مِنْ كِنَانَتِهِ ، ثُمَّ وَضَعَ السَّهْمَ فِي كَبِدِ القَوْسِ، ثُمَّ قَالَ :
بِسمِ اللهِ رَبِّ الْغُلامِ، ثُمَّ رَمَاهُ فَوقَعَ فِي صُدْغِهِ، فَوَضَعَ يَدَهُ فِي صُدْغِهِ فَمَاتَ ، فَقَالَ النَّاسُ
: آمَنَّا بِرَبِّ الغُلامِ ، فَأَتِيَ المَلِكُ فقيلَ لَهُ: أَرَأَيْتَ مَا كُنْتَ تَحْذَرُ قَدْ والله نَزَلَ بِكَ حَذَرُكَ
. قَدْ آمَنَ النَّاسُ. فَأَمَرَ بِالأُخْدُودِ بأفْواهِ السَّكَكِ فَخُدَّتْ وَأُضْرِمَ فِيهَا النِّيرانُ وَقَالَ : مَنْ لَمْ
يَرْجِعْ عَنْ دِينِهِ فَأَقْحموهُ فِيهَا ، أَوْ قِيلَ لَهُ: اقْتَحِمْ فَفَعَلُوا حَتَّى جَاءَتِ امْرَأَةٌ وَمَعَهَا صَبِيٍّ لَهَا
، فَتَقَاعَسَتْ أنْ تَقَعَ فِيهَا، فَقَالَ لَهَا الغُلامُ: يَا أَمِهَ اصْبِرِي فَإِنَّكِ عَلَى الحَقِّ !)) رواه مسلم .
Șuhayb &os narrates that the Messenger of Allah
said: "Among those
before you, there was a king who had a magician. When he reached old age,
he said to the king: 'I have become old, so send me a young man to whom
I may teach this magic.' So the king sent him a young man to teach. On his
way to the magician, he saw a monk. He sat down in the monk's assembly,
heard his speech and liked it. Whenever he went to the magician, he would
sit in the company of the monk. When he would reach the magician, the
latter would beat him (for sitting in the monk's company). He complained
to the monk who said: 'When you fear the magician's beating, say to him:
'My family delayed me.' And when you fear your family complaining, say
to them: 'The magician delayed me."

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"He continued like this for a time. One day, he came across a huge animal
that was obstructing the people's path. He said to himself: 'Today I will find
out who is better, the magician or the monk.' He picked up a rock and said:
'O Allah! If the monk's ways are more beloved to You than the magician's,
then kill this animal so that the people may walk on the path.' He then
threw the rock at the animal and killed it and the people were again able
to use the path. He then went to the monk and informed him what had
happened. The monk said to him: 'O my son! Today, you are better than I
am. I have seen the level that you have reached. You will certainly be put
through trials and tribulations and when that happens, do not disclose
my identity."
"The youth began to cure the blind, the lepers and treat all the ailments
of people. A courtier of the king, who had become blind, heard about the
youth and brought him many gifts. He said to him: 'You may have all these
gifts if you cure me.' The youth replied: 'I do not cure anyone. It is Allah
who cures. If you believe in Allah, I will supplicate to Allah to cure you.' So
the man brought faith in Allah and Allah &s cured him. He then returned
to the king and sat near him as he used to do. The king asked him: 'Who
returned your eyesight?' He replied: 'My Lord.' The king asked: 'Do you
have a lord apart from me?' He replied: 'My Lord and your Lord is Allah.'
This king seized him and continued torturing him until he informed him
of the youth. The youth was brought before the king who asked him: 'O
my son! Your magic has reached such a level that you are able to cure the
blind, the lepers and you do such and such things!' The youth said: 'I do
not cure anyone. It is Allah who cures.' The king seized him and continued
torturing him until he informed him of the monk."
"The monk was brought before the king and ordered: 'Renounce your
religion.' He refused. The king asked for a saw, which was then placed at
the centre of his head. He was then cut until both halves of his body fell
apart. The king's courtier was then summoned and ordered: 'Renounce your
religion.' He refused. A saw was placed at the centre of his head and he was
cut until both halves of his body fell apart. The youth was then summoned
and ordered: 'Renounce your religion.' He refused. The king handed him
over to some of his other courtiers and said: 'Take him to such and such
mountain and climb up with him. When you reach the peak and he has

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still not renounced his religion, then throw him down the mountain.' They
took him and climbed the mountain. He supplicated: 'O Allah! Save me from
them in whichever way You please.' The mountain shook and they all fell
down. The youth returned to the king who asked: 'What happened to your
companions?' He replied: 'Allah saved me from them."
"The king then handed him over to another group of his courtiers and
said: 'Take him, put him onto a ship and sail to the middle of the ocean.
If he does not renounce his religion, cast him into the ocean.' They took
him and he supplicated: 'O Allah! Save me from them in whichever way
You please.' The ship capsized and they were drowned. The youth returned
to the king who asked: 'What happened to your companions?' He replied:
'Allah saved me from them."
"The youth then said to the king: 'You will never be able to kill me unless
you do as I say' The king asked: 'What should I do?' He replied: 'You should
assemble all the people on a single plain and suspend me from a tree. You
should then take an arrow from my quiver, place it in the centre of your
bow and say: 'In the name of Allah, the Lord of the youth.' You should then
shoot me. If you do so, you will kill me."
"So the king assembled all the people on a single plain, suspended the
youth from a tree, took an arrow from his quiver, placed it in the centre
of the bow and said: 'In the name of Allah, the Lord of the youth.' He then
shot it and it struck the youth's temple. The youth placed his hand on his
temple and passed away."
"(On seeing this), the people said: 'We believe in the Lord of the youth.' The
king was told: 'By Allah, what you feared has come to pass. The people have
brought faith.' So the king ordered trenches to be dug on the roads and
fires were ignited therein. He then announced: 'Whoever does not renounce
his religion will be forcefully cast into the fire.' (or will be ordered: 'Jump
into the fire'.) They obeyed the order until a woman with an infant came
forward. She hesitated to jump into it and the infant said to her: 'O my
mother! Exercise patience for you are on the truth." (Muslim)