النص المفهرس

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Commentary
This hadith is corroborated by a verse of the Qur'an, which states,
﴿وَتَحْسَبُوْنَهُ هَيِّنَا وَهُوَ عِنْدَ اللهِ عَظِيْمٌ﴾
You deem it a light matter, while with Allāh it is very great. (Sūrah al-Nur, 15)
The most self-disciplined and Allah-fearing of people after the Messengers
& were the
Șahabah of the Messenger of Allah
and one of their amazing qualities was that they
regarded as important what others regarded as insignificant. They honoured every command
of Allah & and refrained from every prohibition because the more a person fears Allah des,
the more good actions he will do and the more he will refrain from sin.
This hadith also teaches us that apart from major sins, we should also refrain from minor sins
because their cumulative effect harms a person's faith just as small doses of poison harm
one's physical health.
In another hadith, the difference between a believer and a disbeliever in their reaction to sin
is explained as follows: A believer regards sin as a mountain upon himself, while a disbeliever
treats it like a fly on his nose and wafts it away with his hand. (Bukhārī)
Hadīth 64
﴿، قَالَ: ((إِنَّ الله تَعَالَى يَغَارُ ، وَغَيرَةُ الله
الخامس: عن أبي هريرةَ ◌ّهِ، عن النَّبِيّ
تَعَالَى، أنْ يَأْتِيَ المَرْءُ مَا حَرَّمَ الله عَلَيهِ )) متفق عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Allāh
des has a sense of discontent and His discontent manifests when a person
commits an act which Allah &s has made unlawful for him." (Bukhārī, Muslim)
Vocabulary and Definitions
The word &s has been loosely translated as discontent because it is difficult to find an
accurate translation of it in the English language. Scholars explain that it reflects feelings
similar to the resentment and displeasure a man would have to contend with if his wife were
to interact with a strange man.
Commentary
The hadith means that Allah & is displeased when His servant flagrantly perpetrates an
action that he has been prohibited from doing. It should, however, be remembered that
whilst the quality of discontent may change the emotion and behaviour of a human being,

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such change is impossible in the case with Allah &s.
Additional Points
V One should refrain from every forbidden action in order to draw the pleasure of Allah &s.
Hadīth 65
، يُقُولُ : ((إِنَّ ثَلاثَةً مِنْ بَنِي إِسْرَائِيلَ :
السادس: عن أبي هريرةَ ◌ّهِ: أنَّه سَمِعَ النَّبِيَّ
أَبْرَصَ ، وَأَفْرَعَ ، وَأَعْمَى ، أَرَادَ اللهُ أَنْ يَبْتَلِيُّهُمْ فَبَعَثَ إِلَيْهِمْ مَلَكاً، فَأَتَى الأَبْرَصَ ، فَقَالَ : أَيُّ
شَيءٍ أَحَبُّ إِلَيْكَ ؟ قَالَ : لَوْنٌ حَسٌ ، وَجِلِدٌ حَسَنٌ ، وَيَذْهبُ عَنِّي الَّذِي قَدْ قَذِرَنِي النَّاسُ ؛
فَمَسَحَهُ فَذَهَبَ عَنْهُ قَذَرُهُ وَأُعْطِيَ لَوناً حَسِنَاً. فَقَالَ: فَأَيُّ المَالِ أَحَبُّ إِليكَ ؟ قَالَ : الإِبلُ - أَوْ
قالَ: البَقَرُ شكَّ الرَّاوي - فَأُعطِيَ نَاقَةً عُشَرَاءَ ، فَقَالَ: بَارِكَ الله لَكَ فِيهَا .
فَأَتَى الأَقْرَعَ، فَقَالَ: أَّ شَيءٍ أَحَبُّ إِلَيْكَ؟ قَالَ: شَعْرٌ حَسَنٌ، وَيَذْهَبُ عَنِّي هَذَا الَّذِي فَذِرَني
النَّاسُ ؛ فَمَسَحَهُ فَذَهبَ عَنْهُ وَأُعْطِيَ شَعراً حَسَناً. قالَ : فَأَتُّ المَالِ أَحَبُّ إِلَيْكَ ؟ قَالَ : البَقَرُ
، فَأُعْطِيَ بَقَرَةً حَامِلاً ، وَقَالَ: بَارَكَ الله لَكَ فِيهَا .
فَأَتَى الأَعْمَى ، فَقَالَ: أَّ شَيءٍ أَحَبُّ إِلَيْكَ ؟ قَالَ: أَنْ يَرُدَّ اللـه إِلَيَّ بَصَرِي فَأَبْصِرُ النَّاسَ؛
فَمَسَحَهُ فَرَدَّ اللهُ إِلَيْهِ بَصَرَهُ. قَالَ: فَأَّ المَالِ أَحَبُّ إِلَيْكَ ؟ قَالَ : الغَنَمُ ، فَأُعْطِيَ شَاةً والداً ،
فَأَنْتَجَ هذَانِ وَوَلَّدَ هَذَا، فَكانَ لِهِذَا وَادٍ مِنَ الإِبلِ، وَلِهِذَا وَادٍ مِنَ الْبَقَرِ ، وَلِهَذَا وَادٍ مِنَ الغَنَمِ .
ثُمَّ إِنَّهُ أَتَى الأَبْرَصَ فِي صُورَتِهِ وَهَيئَتِهِ ، فَقَالَ : رَجَلٌ مِسْكِينٌ قَدِ انْقَطَعَتْ بِيَ الحِبَالُ فِي
سَفَرِي فَلا بَلاغَ لِيَ اليَومَ إلَّ باللهِ ثُمَّ بِكَ، أَسْأَلُكَ بِالَّذِي أعْطَاكَ اللَّونَ الحَسَنَ ، والجِلْدَ
الحَسَنَ ، وَالمَالَ ، بَعِيراً أَتَّغُ بِهِ فِي سَفَرِي ، فَقَالَ : الحُقُوقُ كِثِيرةٌ . فَقَالَ : كَأَنِّي اعْرِفُكَ ،
أَلَمْ تَكُنْ أَبْرَصَ يَقْذَرُكَ النَّاسُ فقيراً فَأَعْطَاكَ اللهُ !؟ فَقَالَ : إِنَّمَا وَرِثْتُ هَذَا المالَ كَابِراً عَنْ
كَابِرٍ ، فَقَالَ : إِنْ كُنْتَ كَاذِباً فَصَيََّكَ اللهِ إِلَى مَا كُنْتَ.
وَأَتَى الأَفْرَعَ فِي صُورَتِهِ وَهَيْئَتِهِ ، فَقَالَ لَهُ مِثْلَ مَا قَالَ لِهَذا، وَرَدَّ عَلَيْهِ مِثْلَ مَا رَدَّ هَذَا ، فَقَالَ
: إِنْ كُنْتَ كَاذِباً فَصَيََّكَ اللهُ إِلَى مَا كُنْتَ .
وَأَتَى الأَعْمَى فِي صُورَتِهِ وَهَيْئَتِهِ ، فَقَالَ: رَجُلٌ مِسْكِينٌ وابنُ سَبِيلِ انْقَطَعَتْ بِيَ الِحِبَالُ في
سَفَرِي ، فَلا بَلاَغَ لِيَ اليَومَ إلَّ بِاللهِ ثُمَّ بِكَ ، أَسأَلُكَ بِالَّذِي رَدَّ عَلَيْكَ بَصَرِكَ شَاةً أَنََّّغُ بِهَا
فِي سَفري ؟ فَقَالَ : قَدْ كُنْتُ أَعمَى فَرَدَّ اللهُ إِلَيَّ بَصَرِي فَخُذْ مَا شِئْتَ وَدَعْ مَا شِئْتَ فَوَ اللهِ ما
أَجْهَدُكَ الْيَومَ بِشَيءٍ أَخَذْتَهُ للهِ رَ. فَقَالَ: أَمْسِكْ مالَكَ فِنَّمَا ابْتُلِيتُمْ . فَقَدْ رضي الله عنك

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، وَسَخِطَ عَلَى صَاحِبَيَكَ )) مُتَفَقٌّ عَلَيْهِ .
و((النَّاقَةُ العُشَرَاءُ)) بضم العين وفتح الشين وبالمد : هي الحامِل . قوله: ((أَنْتَجَ ))
وفي رواية : (( فَنَتَجَ )) معناه : تولَّى نِتاجها ، والناتج لِلناقةِ كالقابِلةِ للمرأةِ . وقوله : ((
وَلَّدَ هَذَا )) هُوَ بتشديد اللام : أي تولى ولادتها، وَهُوَ بمعنى أنتج في الناقة ، فالمولّد ،
والناتج ، والقابلة بمعنى؛ لكن هَذَا لِلحيوان وذاك لِغيرِهِ . وقوله : (( انْقَطَعَتْ بِي الحِبَالُ))
هُوَ بالحاءِ المهملةِ والباءِ الموحدة : أي الأسباب . وقوله : (( لا أجْهَدُكَ )) معناه : لا أشق
عليك في رد شيء تأخذه أوْ تطلبه من مالي . وفي رواية البخاري : (( لا أحمَدُكَ )) بالحاءِ
المهملة والميمٍ ومعناه : لا أحمدك بترك شيء تحتاج إِلَيْه ، كما قالوا: لَيْسَ عَلَى طولٍ
الحياة ندم : أي عَلَى فواتِ طولِها .
Abū Hurayrah 4% narrates that he heard the Messenger of Allah
saying:
"Allah decided to test three people from the Banī Isra'il: a leper, a bald
person and a blind person. So, He sent an angel to them. The angel went
to the leper and asked: 'What would you like most?' He replied: 'A beautiful
complexion, lovely skin and that this disease due to which people have an
aversion for me be removed from me.' The angel passed his hand over the
man and his disease disappeared and he was given a beautiful complexion.
The angel asked him: 'What type of wealth do you like most?' He replied:
'Camels (or he said - cattle.') So he was given a pregnant she-camel. The
angel then said: 'May Allah bless you in this."
"The angel then went to the bald man and asked: 'What would you like
most?' He replied: 'Beautiful hair and that this disease due to which people
have an aversion for me be removed from me.' The angel passed his hand
over the man and his disease disappeared and he was given beautiful hair.
The angel asked him: 'What type of wealth do you like most?' He replied:
'Cattle.' So he was given a pregnant cow. The angel then said: 'May Allah
bless you in this."
"The angel then went to the blind man and asked: 'What would you like
most?' He replied: 'That Allah & returns my sight so that I may see people.'
The angel passed his hand over the man and Allah &s returned his sight
to him. The angel asked him: 'What type of wealth do you like most?' He
replied: 'Sheep.' So he was given a pregnant sheep."

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"The animals of all gave birth and multiplied in number. The first had
a valley full of camels, the second a valley full of cattle and the third a
valley full of sheep."
"The angel then went to the leper in the form and appearance of a leper
and said: 'I am a poor man. My means of travel have been destroyed. Today
I have no means of reaching my destination except through the help of
Allāh &s and by your assistance. I ask you for a single camel in the name
of the One who gave you a beautiful complexion, lovely skin and plenty
of wealth, so that I may complete my journey.' The leper replied: 'I have
many commitments.' The angel said: 'I seem to know you. Were you not
a leper, who people regarded as low? Were you not a poor man and Allah
gave you wealth?' He replied: 'I inherited this wealth from my forefathers.'
The angel said: 'May Allah return you as you were if you are a liar."
"The angel then went to the bald man in the form and appearance of a
bald man and said the same thing which he had said to the leper. The bald
man gave the same reply, so the angel said: 'May Allah return you as you
were if you are a liar."
"The angel then went to the blind man in the form and appearance of
a blind man and said: 'I am a poor man on a journey and my means of
travel have been destroyed. I have no means of reaching my destination
except through the help of Allah & and by your assistance. I ask you for
a single sheep in the name of the One who returned your sight to you,
so that I may complete my journey' The blind man replied: 'I was a blind
person and Allāh & returned my sight to me. You may take what you
like and leave what you like. By Allah, I will not rebuke you for anything
which you take in the name of Allah.' The angel said: 'You may keep your
wealth. You were tested. Allah is pleased with you and angry with your
two companions."" (Bukhārī, Muslim)
Vocabulary and Definitions
The offspring of Ya'qub
were referred to as the Banī Isra'il because Isra'il was his title.
Commentary
This hadith teaches us that genuine gratitude of Allah's &s bounties and kindness is reflected
by a compassionate heart, kind words and generosity in spending in Allah's & cause.

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RIYĀD AL-ȘĀLIĶĪN
Miserliness, on the other hand, leads one to deny the favours of Allah &s.
Allah's & decision to test the three men was not because He wanted to determine their
intentions. Allah & has complete knowledge of everything; however, He tests people in
order to reveal their intentions to others.
In Allah's &s perfect system of creation, some people begin their lives in poverty and
destitution. They are then granted wealth and riches and tested thereby. Fortunate are those
who remember their past and are grateful for their present. Unfortunate are those who
become arrogant and ungrateful of Allah's & compassion upon them. They forget that
Allāh &es grants more to those who are grateful, while He is displeased with those who are
unappreciative.
The Messenger of Allah
often narrated incidents of the Banī Isra'il and previous nations
as this was an effective method of teaching. It simplified a concept that would otherwise
have been difficult to accept and implement.
Hadīth 66
السابع: عن أبي يعلى شداد بن أوس عله، عن النَّبِيّ ◌ُ﴾، قَالَ: ((الكَيِّسُ مَنْ دَانَ نَفْسَهُ
، وَعَمِلَ لِمَا بعدَ المَوتِ ، والعَاجِزُ مَنْ أَتْبَعَ نَفْسَهُ هَوَاهَا وَتَمَنَّى عَلَى اللهِ )) رواه الترمذي
، وَقَالَ : (( حديث حسن )) .
Shaddād ibn Aus33
narrates that the Messenger of Allah
said: “An
intelligent person is one who subjugates himself and does actions for that
which is to follow after death and a foolish person is one who follows his
desires and then hopes (for forgiveness) from Allāh." (Tirmidhī)
Vocabulary and Definitions
"One who subjugates himself" refers to a person suppressing his carnal desires and abstaining
from impermissible temptations and pleasures.
"Following one's desires," means that a person succumbs to his carnal desires by indulging
in that which is prohibited.
Commentary
The hadith teaches us that an intelligent person subdues his carnal self and focuses upon
33 Shaddad ibn Aus ibn Thabit Al Ansarī
was a Sahābī who was very eloquent, wise and tolerant.
'Umar å
appointed him as the governor of Hims. After 'Uthman's 4% martyrdom, he dedicated himself
to worship. He passed away in Palestine in 58 Hijrī. 50 ahādīth are narrated from him.

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life after death. It also outlines the key concept that Allah &s rewards people based on
their intentions, effort and good actions. Allah 's does not reward people based on false
aspirations that are not complemented with good actions.
Hasan al-Basri « mentioned, 'Iman is not based on hopes, but on what is established in the
heart and actions testify to this. Those who have left this world without good deeds to their
credit and said that they had favourable hopes in Allah were dishonest. If they truly had
favourable hopes in Allah, they should have done good deeds.'
Hadith 67
: (( مِنْ حُسْنِ إِسْلامِ المَرْءِ تَرْكُهُ مَا
الثامن: عن أبي هريرة ﴿هُ ، قَالَ : قَالَ رَسُول الله.
لا يَعْنِهِ )) حديث حسن رواه الترمذي وغيرُه .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
excellence of a person's Islam is that he refrains from all that does not
concern him." (Tirmidhī)
Vocabulary and Definitions
Refraining from "all that does not concern him" refers to every such action or speech, which
is unnecessary or unbeneficial.
Commentary
The underlying principle of this hadith is that a Muslim should regulate his speech and actions
according to necessity and benefit in this world and the Hereafter. One should not indulge
in that which is harmful, neither should one meddle in the lives of others.
Imam Ghazalī " said, "The outer boundary of that which does not concern you is that you
utter such words, which if you had not uttered, you would not have committed sin or harm
in the present or future. If you engage in that which does not concern you, you destroy your
time and you will be accountable for the action of your tongue. Therefore, substitute that
which is inferior for that which is superior. If you utilise that time in dhikr and du'a', greatly
beneficial gifts from Allah may open up to you. One who has the opportunity to acquire from
the treasures of Paradise, but settles for a single pearl has failed."
The importance of this hadith can be gauged from the fact that Imam Nawawi & considered
it as one of the four fundamental ahadith from the entire treasury of ahadith.
Hadith 68
، قَالَ : (( لاَ يُسْأَلُ الرَّجُلُ فِيمَ ضَرَبَ امْرَأَتَهُ )) رواه
التاسع: عن عُمَرَ بِّهَ، عَنِ النَّبِيّ

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أبو داود وغيره .
'Umar a
narrates that the Messenger of Allah
said: "A man will not
be questioned as to why he beat his wife." (Abū Dāwūd)
Commentary
This hadith needs to be understood in its proper context. Allah &s has granted the husband
the responsibility of seeing to the moral and spiritual growth of his wife and family. He
has to ensure that they practise upon the laws of the shari'ah by utilising various means of
teaching and encouragement and he may reprimand them within the boundaries of Islamic
law if they choose to pursue the wrong path.
The hadith means that a husband will ordinarily not be questioned why he reprimanded his
spouse because it could have been because of a personal and confidential marital issue that
may compromise the integrity of his marriage or spouse. Similarly, it might be a sensitive
or shameful issue that is compulsory to conceal. Such an issue may be a wife's negligence
in performing her salah, her refusal to fulfil her husband's conjugal rights, her association
with strangers, etc. In such cases, a husband will be permitted to reprimand her within the
confines of sharī ah. The husband's response will be confined to the marriage and should be
governed by his fear of Allah &s.
It is necessary, however, to point out that in cases where there are genuine problems or
abuse and the matter is brought before a judge or tribunal, the husband will necessarily
have to answer or explain his reasons for reprimanding his wife, so that justice and equity
may be established.
A husband should not use this hadith as a license to abuse his wife. The Messenger of Allah
himself nurtured, taught and admonished his spouses and he did so in such a beautiful
manner that not only his spouses, but the entire Ummah benefitted tremendously from his
style and approach.
The hadith is relevant to the chapter because, even though a husband will not be questioned
for reprimanding his wife, he should remember that Allah & is watching him at all times;
hence, he should not abuse his authority.

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CHAPTER 6
باب في التقوى
Chapter on fearing Allah &s
قَالَ الله تَعَالَى: ﴿يَيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ حَقَّ تُقْتِهِ﴾ (آل عمران: ١٠٢)،
Allāh &s says: "O you who believe! Fear Allah as He should be feared."
(Sūrah Āl 'Imrān, 102)
وَقَالَ تَعَالَى: ﴿فَاتَّقُوا اللهَ مَا اسْتَطَعْتُمْ﴾ (التغابن: ١٦). وهذه الآية مبينة للمراد مِنَ الأَولى
Allāh &s says: "So fear Allāh as best you can." (Sūrah al-Taghābun, 16)
وَقَالَ تَعَالَى: ﴿يَيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ وَقُوْلُوْا قَوْلاً سَدِيْدًا﴾ ( الأحزاب: ٧٠)،
وَالآيات في الأمر بالتقوى كثيرةٌ معلومةٌ ،
Allāh &s says: "O you who believe! Fear Allah and speak what is right."
(Sūrah al-Aḥzāb, 70)
وَقَالَ تَعَالَى: ﴿وَمَنْ يَتَّقِ اللهَ يَجْعَلْ لَّهُ مَخْرَجًا وَّيَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ﴾ (الطلاق: ٢-٣)،
Allāh & says: "Whoever fears Allah, He makes a way out for him and provides
for him from sources he would never have imagined." (Sūrah al-Țalāq, 2-3)
Abu Dharr de said, "The Messenger of Allah
recited this verse and then explained, 'O Abū
Dharr, if all the people held onto this firmly, it would suffice them." Tafsir al-Baydawī mentions
that Salim ibn 'Auf ibn Malik al Ashja'i was captured by the enemy. His father reported this to
the Messenger of Allah
who advised, "Fear Allah and recite the following in abundance:
'There is no power and no might except in Allah'." He complied and soon thereafter, his son
knocked at the door of their home with a hundred camels. The enemy had been negligent
regarding him, so he managed to escape taking the camels with him.
وَقالَ تَعَالَى: ﴿إِنْ تَتَّقُوا اللهَ يَجْعَلْ لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنْكُمْ سَيَّاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللهُ ذُو
الْفَضْلِ الْعَظِيْمِ ﴾ ( الأنفال: ٢٩) والآيات في الباب كثيرةٌ معلومةٌ .
Allāh &s says: "O believers! If you continually fear Allah, He shall grant

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you a criterion (to judge between right and wrong), and expiate your sins,
and forgive you. And Allah is of great bounty." (Sūrah al-Anfal, 29)
Introduction
The word ssall is derived from &b ,, which refers to a head covering that is used to shield a
person from harm. In the context of faith, taqwa refers to a figurative shield that is placed
between a person and that which may harm his spirituality. Taqwa entails a person obeying
the commands of Allah &'s and refraining from that which He has prohibited. One who
exercises taqwa is called a muttaqī.
Many verses of the Qur'an and many ahadith outline the necessity of developing taqwa
and they elucidate its many benefits. Taqwa protects one from difficulties, it draws halal
sustenance and it protects one from the enemy. Allah & fills the heart and mind of a muttaqi
with a spiritual radiance that allows him to identify and follow the truth and to recognize
and abstain from evil. Allah & grants a muttaqī assistance, acceptance, honour, safety from
Hell-fire and entry into Paradise.
Hadith 69
وأما الأحاديث: فالأول: عن أبي هريرةَ بِّهَ، قَالَ: قِيلَ: يَا رسولَ الله ، مَنْ أكرمُ النَّاس ؟
قَالَ : (( أَتْقَاهُمْ )). فقالوا : لَيْسَ عن هَذَا نسألُكَ ، قَالَ : (( فَيُوسُفُ نَبِيُّ اللهِ ابْنُ نَبِّ اللِهِ
ابنِ نَبِّ اللهِ ابنِ خليلِ اللهِ )) قالوا: لَيْسَ عن هَذَا نسألُكَ ، قَالَ : (( فَعَنْ مَعَادِنِ العَرَبِ
تَسْألوني؟ خِيَارُهُمْ فِي الجَاهِلَيَّةِ خِيَارُهُمْ فِي الإِسْلامِ إِذَا فَقُهُوا )) مُتَّفَقٌّ عَلَيهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
was asked: "Who
is the noblest of people?" He replied: "The person who fears Allah &s the
most." The Șahabah said: "That is not what we meant." He said: "Yusuf, a
Messenger of Allah, a son of a Messenger of Allah, a son of a Messenger of
Allah, a son of the bosom friend of Allah (Ibrahim )." The Sahabah said:
"That is not what we meant." He said: "Are you then asking me about the
Arab tribes? Those who were the best of them in Jahilīyyah (pre-Islamic era
of ignorance) are the best of them in Islam provided they have knowledge
(of Islām)." (Bukhārī, Muslim)
Vocabulary and Definitions
"The noblest of people" refer to those who are highest in status in the sight of Allah &s.
Yusuf &) was blessed with noble character, prophethood and a noble lineage in which there
were three great Messengers: Ya'qub ., Ishaq . and Ibrahim

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Commentary
The hadith states that those who possessed honour, integrity and good character during
the pre-Islamic era of ignorance will be the noblest in Islam provided they understood and
practised upon its teachings. A perfect example of this was Khalid ibn Walid de. He was
noble, intelligent and skilled before accepting Islam and after accepting Islam, he became
one of the greatest army generals in history because of his taqwa and understanding of Islam.
From this hadith, we also learn that Islam and īman help to advance the fine qualities of
courage, honour and nobility because these are then utilised for a divine objective rather
than to bolster personal ego.
Hadīth 70
الثَّاني: عن أبي سعيد الخدري وله، عن النَّبِّ :﴿، قَالَ: ((إنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ ، وإنَّ
اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَيَنْظُرَ كَيْفَ تَعْمَلُونَ ، فَاتَّقُوا الدُّنْيَا وَاتَّقُوا النِّسَاءِ ؛ فإنَّ أَوَّلَ فِتْنَةٍ بَنِي
إسرائيلَ كَانَتْ فِي النِّسَاءِ )) رواه مسلم .
Abū Sa'id al-Khudrī dog narrates that the Messenger of Allah
said: "The
world is sweet and green. Allah & has granted you authority over it and
He then sees how you act. Beware of the world and beware of women. The
first test and tribulation of the Banī Isra'il was regarding women." (Muslim)
Commentary
The world has been likened to sweet fruit and green vegetation because of their appeal and
temptation in terms of taste and colour. In addition, just as vegetation shrivels, rots and
decomposes, this temporary world will one day also be destroyed.
After providing a description of its nature, the Messenger of Allah
offered the precious
advice of refraining from the evil temptations of the world and that of women, as both of
these have the potential of distracting one from fulfilling the commands of Allah &s.
Numerous Qur'anic verses and ahadith warn against the dangers of excessive love for
materialism and wealth. The Messenger of Allah $
said,
إن لكل أمة فتنة وفتنة أمتي المال
Every nation had a tribulation and the tribulation of my nation is wealth.
(Tirmidhi)
The mention of the Banī Isra'il may either be a reference to the incident of Harut and Marut

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or that of Bal'ām ibn Ba'ūrah, as women were instrumental in bringing failure in both cases.
Strange women become a serious temptation when men associate with them in a prohibited
manner by intermingling, gazing at their beauty, speaking to them unnecessarily, etc. In
addition, married women who lead their husbands away from their obligatory religious duties
are a threat to their spiritual progress. In another hadith, the Messenger of Allah
stated,
مَا تَرَكْتُ بَعْدِي فِتْنَةً أَضَرَّ عَلَى الرِّجَالِ مِنْ النِّسَاءِ
I did not leave behind any tribulation greater for men than women. (Bukhārī)
Hadith 71
كَانَ يقول : (( اللَّهُمَّ إِنِّي أَسألُكَ الهُدَى، وَالثُّقَى
الثالث: عن ابن مسعودٍ ◌ّه: أنَّ النَّبِيّ
، وَالعَفَافَ، وَالغِنَى)) رواه مسلم .
Ibn Mas'ud 4% narrates that the Messenger of Allah
used to say: "O Allāh!
I ask You for guidance, Allah-consciousness, chastity and independence."
(Muslim)
Vocabulary and Definitions
"Guidance" literally means to follow the right way. It is a quality that Muslims pray for in
Sūrah Fātihah, in every rak āh of salāh, asking Allāh &: "Guide us on the straight path."
"Chastity" means to abandon that which is not permissible. It could also refer to abstaining
from asking of others.
"Independence" refers to asking only from Allah &s and not desiring what others possess.
Commentary
This hadith provides one of the many beautiful and comprehensive du'a's of the Messenger of
Allāh
. Its wording is concise, but its meaning is comprehensive. One, who possesses the
qualities outlined here, will achieve contentment in this world and success in the Hereafter.
Hadīth 72
، يقول :
الرابع : عن أبي طريفٍ عِدِيِّ بن حاتمِ الطائيِّ الطَّهُ، قَالَ: سمعتُ رسولَ الله
(( مَنْ حَلَفَ عَلَى يَمِينٍ ثُمَّ رَأَى أَنْقَى للهِ مِنْهَا فَلَأْتِ النَّقْوَى )) رواه مسلم .
'Adī ibn Hatim al-Tā'ī34 4
narrates: I heard the Messenger of Allah
34 'Adi ibn Hatim al-Ta'i , the eminent Sahabi, came to the Messenger of Allah
as part of a

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saying: "Whoever takes an oath and then realises an option in which
there is greater Allah-consciousness, he should follow the option of Allah-
consciousness." (Muslim)
Commentary
It is important to understand that taking an oath is a serious matter according to the ahadith
and books of jurisprudence because Islam does not permit taking the name of Allah & merely
to please someone. Hence, one who takes an oath should honour it.
The hadith explains that once an oath has been taken and another option in which there is
greater Allah-consciousness becomes apparent, the latter should be adopted. Similarly, if the
oath entails the performance of a sin, it should be abandoned, and compensation should be
made for it. The compensation for having broken a vow is to feed or clothe ten people. Only
if this is beyond a person, will one be obliged to fast for three consecutive days.
Hadīth 73
ـُ، قَالَ : سَمِعتُ رسولَ الله
الخامس : عن أبي أُمَامَةَ صُدَيّ بنِ عجلانَ الباهِلِيِّ
يَخْطُبُ في حجة الوداعِ، فَقَالَ : (( اتَّقُوا الله وَصِلُّوا خَمْسَكُمْ، وَصُومُوا شَهْرَكُمْ ، وَأَدُّوا
زَكَاةَ أَمْوَالِكُمْ ، وَأَطِيعُوا أُمَرَاءَكُمْ تَدْخُلُوا جَنَّةَ رَبِّكُمْ )) رواه الترمذي ، في آخر كتابِ الصلاةِ
، وَقالَ : (( حديث حسن صحيح )) .
Abū Umāmah Șudayy ibn 'Ajlan al-Bahilī35 1% narrates: "I heard the Messenger
of Allāh
delivering a sermon on the occasion of the Farewell Pilgrimage.
He said: "Fear Allah, offer your five compulsory Salahs, fast in the month
of Ramadan, discharge the zakah of your wealth, obey your leaders and you
will enter the Paradise of your Sustainer." (Tirmidhi)
Commentary
Many of the injunctions of Islam, such as salah, zakah and saum are based upon the foundation
of taqwa; hence, the Messenger of Allah
commenced his advice with it.
The hadith teaches us that it is essential to obey leaders and those in authority pertaining to
matters that do not contradict the commands of Allah &s. If they, however, command any
delegation in Sha'ban 9 Hijrī. He was originally a Christian, but proved to be a very good Muslim after
accepting Islam. He was very generous and respected. He greatly honoured the Messenger of Allah
He passed away in 67 Hijrī. 66 ahadith are narrated from him.
35 Abū Umāmah Șudayy ibn 'Ajlan al-Bāhilī 40% lived in Syria and passed away in Hims in 81 Hijrī. He
was the last Sahābī to pass away in Syria. 250 ahadith are narrated from him.

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such matter which contradicts the teachings of Islam, it will not be permissible to obey them.
It is also not permissible to rebel against a leader, unless he commits open kufr (disbelief).
CHAPTER 7
باب في اليقين والتوكل
Chapter on conviction and reliance on Allah &s
قَالَ الله تَعَالَى: ﴿وَلَمَّا رَاَ الْمُؤْمِنُوْنَ الْأَحْزَابَ قَالُوْا هَذَا مَا وَعَدَنَا اللهُ وَرَسُوْلُهُ وَصَدَقَ
اللهُ وَرَسُوْلُهُ وَمَا زَادَهُمْ إِلََّ ائْتَانًا وَّتَسْلِيْمًا﴾ (الأحزاب: ٢٢)،
Allāh &s says: "When the believers saw the confederates, they said: 'This is
what Allah and His Messenger had promised us and Allah and His Messenger
had spoken the truth. This only increased their conviction and submission
(to Allāh and His Messenger)." (Sūrah al-Aḥzāb, 22)
وَقَالَ تَعَالَى: ﴿الَّذِيْنَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَّعُوْا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيْنَاناً
وَقَالُوْا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيْلُ ، فَانْقَلَبُوْا بِنِعْمَةٍ مِّنَ اللهِ وَفَضْلِ لَّمْ يَمْسَسْهُمْ سُؤَّةٌ وَ اتَّبَعُوْا
رِضْوَانَ اللهِ وَاللهُ ذُوْ فَضْلٍ عَظِيْم﴾ ( آل عمران : ١٧٣ - ١٧٤)،
Allāh &s says: "Those to whom the people said: 'The people have gathered
against you, so fear them!' This only increased their faith and they said:
'Allah is sufficient for us and He is the best of helpers.' So they returned
with Allah's grace and bounty, without any harm even touching them and
they submitted to the pleasure of Allah. And Allah is the possessor of great
bounties." (Sūrah Āl 'Imran, 173-174)
وَقَالَ تَعَالَى: ﴿وَتَوَكَّلْ عَلَى الْحَىِّ الَّذِىْ لَا يَمُوْتُ﴾ ( الفرقان: ٥٨)،
Allāh &s says: "Place your trust in the Ever-living who cannot die." (Sūrah
al-Furqan, 58)
وَقَالَ تَعَالَى: ﴿وَعَلَى اللهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُوْنَ﴾ (إبراهيم: ١١)،
Allāh & says: "And only in Allah should the believers place their trust."

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(Sūrah Ibrāhīm, 11)
وَقَالَ تَعَالَى: ﴿فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللهِ﴾ ( آل عمران : ١٥٩ )، والآيات في الأمر
بالتوكلِ كثيرةٌ معلومةٌ .
Allāh &s says: "Once you have made a decision, place your trust in Allah."
(Sūrah Āl 'Imrān, 159)
وَقالَ تَعَالَى: ﴿وَمَنْ يَتَوَكَّلْ عَلَى اللهِ فَهُوَ حَسْبُهُ﴾ ( الطلاق: ٣) : أي كافِيهِ .
Allāh &s says: "And whoever places his trust in Allah, He is sufficient for
him." (Sūrah al-Țalāq, 3)
وَقَالَ تَعَالَى: ﴿إِنَّمَا الْمُؤْمِنُوْنَ الَّذِيْنَ إِذَا ذُكِرَ اللهُ وَجِلَتْ قُلُوْبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ أَيْتُهُ
زَادَتْهُمْ اِيْمَانًا وَّ عَلَى رَبِّهِمْ يَتَوَكَّلُوْنَ﴾ (الأنفال: ٢)،
Allāh &s says: "The believers are those whose hearts tremble when the name
of Allah is mentioned, whose faith increases when His words are recited to
them and who place their trust only in their Sustainer." (Sūrah al-Anfal, 2)
Introduction
Yaqīn, according to the lexicon, means knowledge in which there is no doubt. Technically, it
refers to belief in something to be in a certain way, with the absolute faith that it cannot be
otherwise. According to some scholars, it refers to perception with the power of īman and
not on the basis of proof and explanation.
Tawakkul is defined as having faith upon Allah &s, turning to Him and subjecting oneself
before Him instead of relying on one's own strength and power.
It should be noted that trusting and placing one's full reliance upon Allah & as the One
whose decisions will come to pass, does not necessarily entail renouncing the means and
methods of achieving an outcome.
One who relies on other than Allah &s chooses unwisely because everyone and everything
besides Allah && will perish.
The outcome of the fear of Allah & (taqwa) is that one begins to rely upon Allah & and to
have conviction in Him alone; hence, the chapter that preceded this was on taqwa.

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Hadīth 74
: (( عُرِضَتْ
هَا ، قَالَ : قَالَ رسولُ الله
وأما الأحاديث : فالأول : عن ابن عباس
عَلَيَّ الأُمَمُ ، فَرَأيْتُ النَّبِيّ ومَعَهُ الرُّهَيطُ ، والنبي وَمَعَهُ الرَّجُلُ وَالرَّجُلانِ ، والنبيَّ لَيْسَ مَعَهُ
أَحَدٌ إِذْ رُفِعَ لِي سَوَادٌ عَظِيمٌ فَظَنْتُ أَنَّهُمْ أُمَّتِي فقيلَ لِي: هَذَا مُوسَى وَقَومُهُ ، ولكنِ انْظُرْ
إِلَى الأَفْقِ ، فَنَظَرَتُ فَإِذَا سَوادٌ عَظِيمٌ ، فقيل لي : انْظُرْ إِلَى الأَفْقِ الآخَرِ ، فَإِذَا سَوَادٌ عَظِيمٌ
، فقيلَ لِ: هَذِهِ أُمَّتُكَ وَمَعَهُمْ سَبْعُونَ ألفاً يَدْخُلُونَ الجَنَّةَ بِغَيْرِ حِسَابٍ ولا عَذَابٍ )) ، ثُمَّ
نَهَضَ فَدَخَلَ مَنْزِلَهُ فَخَاضَ النَّاسُ فِي أُولَئِكَ الَّذِينَ يَدْخُلُونَ الجَنَّةَ بِغَيْرِ حِسَابٍ ولا عَذَابٍ ،
فَقَالَ بَعْضُهُمْ: فَلَعَلَّهُمْ الَّذِينَ صَحِبوا رسولَ اللهِ ﴿، وَقَالَ بِعْضُهُمْ: فَلَعَلَّهُمْ الَّذِينَ وُلِّدُوا
في الإِسْلامِ فَلَمْ يُشْرِكُوا بِاللهِ شَيْئاً - وذَكَرُوا أَشَاءَ - فَخَرجَ عَلَيْهِمْ رسولُ اللهِ ﴿، فَقَالَ
: (( مَا الَّذِي تَخُوضُونَ فِيهِ؟ )) فَأَخْبَرُوهُ فقالَ: (( هُمُ الَّذِينَ لاَ يَرْقُونَ، وَلا يَسْتَرِقُونَ، وَلا
يَطَّرُونَ؛ وعَلَى رَبِّهِمْ يَتَوَكَّلُون )) فقامَ عُكَّاشَةُ ابنُ محصنٍ ، فَقَالَ : ادْعُ الله أنْ يَجْعَلني
مِنْهُمْ ، فَقَالَ : (( أنْتَ مِنْهُمْ)) ثُمَّ قَامَ رَجُلٌ آخَرُ، فَقَالَ: ادْعُ اللهَ أنْ يَجْعَلِي مِنْهُمْ، فَقَالَ :
(( سَبَقَكَ بِهَا عُكَّاشَةُ )) مُتَّفَقٌّ عَلَيْهِ.
Ibn 'Abbas
narrates that the Messenger of Allah
said: "The nations
(of the past) were shown to me and I saw a Messenger with a small group
of people, a Messenger with one or two followers and a Messenger with no
one at all. Then a huge mass of people were raised before me. I thought
that they belonged to my Ummah (nation), but it was said to me: 'This is
Mūsā
& and his people. Now look towards the horizon.' When I looked,
I saw a huge mass of people and I was told: 'Now look towards the other
horizon.' When I looked, I saw a huge mass of people. It was said to me:
'This is your Ummah. With them are 70 000 who will enter Paradise without
any accountability and punishment."
"(The Messenger of Allah
then stood up and entered his house and
people began discussing about those who would enter Paradise without
any accountability and punishment. Some of them said: 'They are probably
those who accompanied the Messenger of Allah
' Some of them said:
'They are probably those who were born as Muslims and so they never
ascribed partners to Allah.' They mentioned various other possibilities.
The Messenger of Allah
came out to them and asked: 'What are you
discussing?' They told him and he said: 'They do not cast spells, nor ask

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others to cast spells and they do not seek evil omens. They trust only in
their Sustainer.' 'Ukkashah ibn Muhsin stood up and said: 'Pray to Allah
that he includes me among them.' He
said: 'You shall be from among
them.' Another man stood up and said: 'Pray to Allah that he includes me
among them.' He
said: "Ukkāshah surpassed you." (Bukhārī, Muslim)
Commentary
This hadith teaches us that reliance upon Allah &s is the cornerstone of faith and that those
who have complete trust and conviction in Allah &es will enter Paradise without reckoning.
It should be remembered that the ruqya (incantations) which Islam forbids are those, which
entail disbelief in Allah &. It is totally forbidden for Muslims to visit such people who claim
to cure, bring ease and riches or solve problems with the aid of demons, satanic powers,
words of blasphemy, etc. We are, however, permitted to use such ruqya that are based on the
words of the Qur'an and ahadith.
'Ukkāshah ibn Muhsin &
was among the more virtuous of the Sahabah
5. His extreme
desire for goodness enabled him to surpass the other Sahabah , in asking the Messenger of
Allāh
for a du'a' on this occasion. Scholars have suggested that his request was successful
because of the du'a' of the Messenger of Allah
, the Messenger of Allah
received
revelation in this regard or 'Ukkashah possessed the qualities that were mentioned by the
Messenger of Allah
. Sa'd ibn 'Ubadah dog also requested a du'a', but according to Imam
Qurțubī des, the Messenger of Allah's
reply effectively prevented the remaining Șahabah
from making the same request.
Additional Points
The Ummah of the Messenger of Allah
will be the largest in number on the day of
Qiyāmah.
Y Allah & guides whom He chooses; even the Messengers cannot guide others unless
Allah &s wills.
Hadith 75
كَانَ يقول : (( اللَّهُمَّ لَكَ أَسْلَمْتُ ،
الثاني: عن ابن عباس ﴾ أيضاً : أنَّ رَسُول الله
وَبِكَ آمَنْتُ ، وَعَلَيْكِ تَوَكَّلْتُ ، وَإِلَيْكَ أَنَبْتُ ، وَبِكَ خَاصَمْتُ. اللَّهُمَّ أَعُوذُ بِعَزَّتِكَ؛ لا إلهَ إلاَّ
أَنْتَ أنْ تُضلَّنِي، أَنْتَ الحَيُّ الَّذِي لاَ تَمُوتُ، وَالجِنُّ والإنْسُ يَمُوتُونَ )) مُتَفَقٌّ عَلَيْهِ، وهذا
لفظ مسلم واختصره البخاري.
Ibn ‘Abbās
narrates that the Messenger of Allah
used to say: "O

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Allāh! I have submitted before You alone, I believe in You alone, I place my
trust in You alone, I have focussed my attention towards You alone and it
is by Your help alone that I dispute (with Your enemies). O Allah! I seek
refuge in Your might - there is none worthy of worship except You - from
You leading me astray. You are the Ever-living who does not die, whereas
the jinn and human beings will die." (This is the wording of Muslim, and it
has been summarised by Bukhārī)
Vocabulary and Definitions
"To submit before Allah," means that a person yields to the command of Allah &s and is
pleased with it.
"To trust in Allah," means to rely on Allah's &es planning in all matters and not to rely on
one's own plans and strength.
"To focus one's attention to Allah," means to focus upon the worship of Allah &s and towards
that, which leads one closer to Him. According to other scholars, it means to repent to Allah
Commentary
This hadith contains another of the comprehensive du'a's of the Messenger of Allah
. It
reveals the Messenger of Allah's
supreme degree of faith and conviction in Allah &s.
Hadith 76
﴿ه أيضاً، قَالَ: حَسْبُنَا اللهُ وَنِعْمَ الوَكِيلُ، قَالَهَا إِبْرَاهِيمُ ﴿لا حِينَ
الثالث : عن ابن عباس
حِينَ قَالُوا: إنَّ النَّاسَ قَدْ جَمَعوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ
أُلْقِيَ فِي النَّارِ ، وَقَالَها مُحَمَّدٌ .
إِيْماناً وَقَالُوا: حَسْبُنَا الله ونعْمَ الوَكيلُ . رواه البخاري .
حِينَ أَلْقِيَ في النَّارِ :
وفي رواية لَهُ عن ابن عَبَّاسِ وَهَ، قَالَ: كَانَ آخرِ قَول إِبْرَاهِيمَ هـ
حَسْبِي الله ونِعْمَ الوَكِيلُ .
Ibn 'Abbās
said: "Allah is sufficient for us and an excellent guardian is
He!" These were the words uttered by Ibrahim & when he was thrown into
the fire and which Muhammad
uttered when people said: "The people
have assembled to fight you, so fear them." But this only increased their
faith and they said: "Allah is sufficient for us and an excellent guardian
is He!" (Bukhārī)

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RIYĀD AL-ȘĀLIĶĪN
Another narration of Bukhārī from Ibn 'Abbas has: "The last words that
Ibrahim & uttered when he was cast in the fire were, 'Allah is sufficient
for me and an excellent guardian is He!""
Vocabulary and Definitions
A person who makes Allah &s his J.ssl (guardian) hands over the management of all his
affairs to Him.
Commentary
The polytheists of Makkah Mukarramah were disappointed that they did not kill all the
Muslims at the battle of Uhud. In truth, Allah & had instilled such fear in them that they
left the battle and returned to Makkah Mukarramah. The Messenger of Allah
pursued
them until Hamra' al-Asad, but he was then informed that Abu Sufyan was on his way to
attack Madinah Munawwarah with a fresh new army. When the Sahabah we heard this, they
recited the du'a' mentioned in this hadith.
It is explained in Tafsir al-Qurțubī that Ibrahim
recited this du'a' when he was thrown
into the fire and the angels in charge of water and wind came to his aid, but he refused their
assistance. Instead, his absolute conviction and reliance on Allah de guided him to turn his
focus towards the heavens and Allah &s.
On the basis of this hadith, scholars state that a person in difficulty or one who is oppressed
should recite this du'a'. The Messengers, Șahabah, Tabi'în and pious used to recite it regularly
and found it to be extremely beneficial. It should, however, be recited with conviction and
contemplation, and not just uttered mindlessly with the lips.
Hadith 77
، قَالَ : (( يَدْخُلُ الجَنَّةَ أَقْوَامٌ أَفْتِدَتُهُمْ مِثْلُ أفْئِدَةِ
الرابع: عن أبي هريرةَ رَّهِ، عن النَّبِيّ
الطَّرِ )) رواه مسلم .
قيل : معناه متوكلون ، وقيل : قلوبهم رَقيقَةٌ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Some
people will enter Paradise whose hearts are like the hearts of birds." (Muslim)
It is said that this means that they have full trust in Allah &S. Others are
of the view that it means that their hearts are gentle.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Man has been compared to birds because of all animals, birds have the gentlest of hearts
and are therefore very receptive to external impulses. Similarly, people with gentle hearts
are readily receptive towards the message of Allah KS. On the other hand, those who are
hard-hearted are reluctant to listen to the voice of truth.
A true believer has trust in Allāh &s and does not worry about his sustenance. He is like a
bird, which relies on Allah & for its daily sustenance, as explained in another narration,
تَغْدُو خِمَاصاً وَتَرُوحُ بِطَاناً
It sets out in the morning with an empty belly and returns in the evening
with a full belly. (Tirmidhī)
Hadith 78
الخامس: عن جابر له: أَنَّهُ غَزَا مَعَ النبيِ ﴿ قِبَلَ نَجْدٍ ، فَلَمَّا قَفَلَ رَسُول الله
قَفَلَ
معَهُمْ ، فَأَدْرَكَتْهُمُ القَائِلَةُ فِي وَادٍ كثير العِضَاهِ، فَزَلَ رَسُول الله :﴿ وَتَفَرَّقَ النَّاسُ يَسْتَظِلُّونَ
بالشَّجَرِ ، وَنَزَلَ رَسُول الله :﴿ تَحتَ سَمُرَةٍ فَعَلَّقَ بِهَا سَيقَهُ وَنِمْنَا نَوْمَةً، فَإِذَا رسولُ الله
يَدْعونَا وَإِذَا عِنْدَهُ أَعْرَابِيٍّ ، فَقَالَ: ((إِنَّ هَذَا اخْتَرَطَ عَلَيَّ سَيِفِي وَأَنَا نَائِمٌ فَاسْتَقَظْتُ وَهُوَ فِي
يَدِهِ صَلّاً، قَالَ: مَنْ يَمْنَعُكَ مِنِّي؟ قُلْتُ: الله - ثلاثاً-)) وَلَمْ يُعاقِبُهُ وَجَلَسَ . مُتَّفَقٌّ عَلَيْهِ .
: بِذَاتِ الرِّقَاعِ، فَإِذَا أَتَيْنَا عَلَى شَجَرَةٍ ظَلِلَةٍ
وفي روايةٍ قَالَ جَابِرٌ : كُنَّا مَعَ رَسُولِ الله
معَلقَ بالشجْرَةِ
13
تَرَكْنَاهَا لرسول الله ﴿، فجاء رَجُلٌ مِنَ المُشْرکینَ وَسَیفُ رَسُول الله
فَاخْتَرِطَهُ ، فَقَالَ : تَخَافُنِي؟ قَالَ : (( لاَ)) فَقَالَ: فَمَنْ يَمْنَعُكَ مِنِّي ؟ قَالَ : (( الله )) .
وفي رواية أبي بكر الإسماعيلي في «صحيحه ((، قَالَ: مَنْ يَمْنَعُكَ مِّي؟ قَالَ : (( اللهُ)) .
قَالَ: فَسَقَطَ السيفُ مِنْ يَدِهِ ، فَأَخَذَ رسولُ الله ﴿ السَّيْفَ، فَقَالَ: (( مَنْ يَمْنَعُكَ مني؟)).
فَقَالَ: كُنْ خَيرَ آخِذٍ . فَقَالَ: (( تَشْهَدُ أنْ لا إلهَ إلَّ الله وَأَنِّي رَسُول الله؟ )) قَالَ: لاَ، وَلَكِنِّي
أُعَاهِدُكَ أنْ لا أُقَاتِلَكَ ، وَلاَ أَكُونَ مَعَ قَوْمٍ يُقَاتِلُونَكَ، فَخَلَّى سَبِيلَهُ ، فَتَى أَصْحَابَهُ ، فَقَالَ :
جِئُكُمْ مِنْ عنْد خَيْرِ النَّاسِ .
Jābir
narrates that he accompanied the Messenger of Allah
on an
expedition towards Najd. When the Messenger of Allah
returned, he
returned with him. It was in the afternoon when they reached a valley in
which there were many thorn trees. The Messenger of Allah $
dismounted

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RIYĀD AL-ȘĀLIĶĪN
and the people scattered in order to find some shade beneath the trees.
The Messenger of Allah
dismounted beneath an acacia tree and hung
his sword on it. We fell asleep for some time and suddenly we heard the
Messenger of Allāh
calling us. On reaching him, we saw a Bedouin next
to him. The Messenger of Allah
said to us: "This person seized my
sword while I was asleep. I woke up and saw the unsheathed sword in his
hand. He then said to me: 'Who is going to save you from me?' I replied:
'Allāh,' three times." The Messenger of Allah
did not punish him and
merely sat down. (Bukhārī)
In another narration, Jābir
said: "We accompanied the Messenger of
Allāh
on the expedition of Dhat al-Riqa'. We reached a shady tree and
left it for the Messenger of Allah
. A polytheist came along while the
sword of the Messenger of Allah
was hanging from the tree. He seized
the sword and said: 'Do you fear me?' He
replied: 'No.' He asked: 'Who
is going to save you from me?' He
replied: 'Allāh."
A narration of Abu Bakr al-Ismā'īlī in his Saķīh has: "The man asked: 'Who
is going to protect you from me?' He
said: 'Allah.' The sword fell from
the man's hand and the Messenger of Allah
took it and asked: 'Who
is going to save you from me?' The man replied: 'Be kind when you have
power over me.' He
asked: 'Do you bear witness that there is none
worthy of worship except Allah and that I am the Messenger of Allah?' He
replied: 'No. However, I promise you that I will not fight against you, nor
will I support any people who fight against you.' The Messenger of Allah
permitted him to leave. He went to his people and said: 'I have come
to you from the best of people."
Vocabulary and Definitions
Eliji ols was the name of an expedition and was named as such because during this expedition
the Sahabah tied patches of cloth (cb) to their feet due to the heat and the wounds they
sustained on the long journey. According to another view, it was named after a particular
mountain found at the place of the battle.
The name of the Bedouin that unsheathed the sword of the Messenger of Allah
was
Ghaurith from the Banu Muharib tribe. He later accepted Islam.