النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith illustrates the Messenger of Allah's
bravery and his conviction in Allah &s in
the face of danger. Scholars are of the opinion that the Messenger of Allah
repeated the
word 'Allah' thrice because of his love for tauhid (Oneness of Allah ) and his unwavering
faith in Allah &S. Others explain that the Bedouin had repeated his question thrice.
This hadith and many others also draw our attention to the impressive character of the
Messenger of Allah
. He was kind and generous even to his enemies. His foresight and
wisdom in winning over the hearts of people did not permit him to take revenge or respond
in anger; rather, he forgave and overlooked their weaknesses.
Hadith 79
السادس: عن عُمَر ◌َّهُ، قَالَ: سمعتُ رَسُول الله :﴿ه، يقول: ((لَوْ أَنَّكُمْ تَتَوَكَّلُونَ عَلَى
اللهِ حَقَّ تَوَكُلِهِ لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّرَ ، تَغْدُو خِمَاصاً وَتَرُوحُ بِطَاناً)) رواه الترمذي ،
وَقَالَ : (( حديث حسن )) .
معناه : تَذْهِبُ أَوَّلَ النَّهَارِ خِمَاصاً : أي ضَامِرَةَ الْبُطُونِ مِنَ الجُوعِ ، وَتَرجِعُ آخِرَ النَّهَارِ بِطَاناً
. أَي مُمْتَلِئَةَ الْبُطُونِ .
'Umar dog narrates: I heard the Messenger of Allah
saying: "If you were
to place your trust in Allah & in the true sense of reliance, He will provide
sustenance to you as he provides to a bird. It leaves in the morning with an
empty stomach, but returns in the evening with a full stomach." (Tirmidhī)
Commentary
Scholars have stated that a bird's effort in going out to acquire food points towards the
acceptability of striving for ones sustenance. This does not contradict the concept of tawakkul.
Imam al-Qushairī > explained, "Tawakkul is from the heart, while actions are performed by
the external limbs, hence actions do not contradict tawakkul. However, the servant of Allah
des needs to affirm that sustenance is from Allah &S. If sustenance is not derived easily, it
is by divine fate and if it is derived easily, it is because Allah &s has made it so."
Hadīth 80
السابع: عن أبي عُمَارة البراءِ بن عازب ظَهَا، قَالَ: قَالَ رسولُ اللهِ ﴾: ((يَا فُلانُ، إِذَا
أَوَيْتَ إِلَى فِراشِكَ ، فَقُل : اللَّهُمَّ أسْلَمْتُ نَفْسِي إِلَيْكَ ، وَوَجَّهتُ وَجْهِي إِلَيْكَ ، وَفَوَّضتُ
أَمْرِي إِلَيْكَ ، وَأَلجَأْتُ ظَهرِي إِلَيْكَ رَغِبَةً وَرَهبَةً إِلَيْكَ ، لا مَلْجَأْ وَلاَ مَنْجَا مِنْكَ إلَّ إِلَيْكَ ،

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آمَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ ، وَبَنِّكَ الَّذِي أَرْسَلْتَ . فَإِنَّكَ إِنْ مِتَّ مِنْ لَيَتِكَ مِنَّ عَلَى الْفِطْرَةِ
، وَإِنْ أَصْبَحْتَ أَصَبْتَ خَيراً )) مُتَّفَقٌ عَلَيْهِ .
٤ : ((إِذَا أَتَيْتَ مَضْجِعَكَ
وفي رواية في الصحيحين، عن البراءِ ، قَالَ: قَالَ لِي رَسُول الله ◌ُ﴾
فَتَوَضَّأْ وُضُوءِكَ الصَّلاةِ، ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيَمَنِ ، وَقُلْ ... وذَكَرَ نَحْوَهُ ثُمَّ قَالَ :
وَاجْعَلْهُنَّ آخِرَ مَا تَقُولُ )) .
Al-Barā' ibn 'Āzib36
narrates that the Messenger of Allah
said: "O
so- and-so person! When you go to bed, say: 'O Allah! I submit myself to
You; I have turned my face to You; I have entrusted all my affairs to You;
I have placed my back (my entire body) in Your protection, in anticipation
of Your reward and due to fear of Your punishment. There is no escape
nor salvation from You except with You. I believe in the Book which You
revealed and the Messenger whom You sent.' If you say these words and
pass away during that night, you will pass away with īman and if you awake
the next morning, you would have acquired much good." (Bukhārī, Muslim)
Another narration of Bukharī and Muslim from al-Bara'
has: "The
Messenger of Allah
said to me: 'Before going to bed, perform the ablution
(wudū') as you would for salah. Then lie down on your right side and say:
' ... (he said the same words) and then said: 'Let these be the last words
which you say (before falling asleep)."
Vocabulary and Definitions
"I submit myself to You," means that one is obedient to the command of Allah de, pleased
with His decision and content with His decree.
"I have turned my face to You," means that one is pleased with Allah &s.
"I have entrusted all my affairs to You," means that one relies upon Allah &s in all his affairs
of this world and the Hereafter and hands their management over to Him.
"I have placed my back in Your protection," means that one accepts that one's every action
will reach completion by the grace and help of Allah &s.
36 Al-Bara' ibn 'Azib 4% accepted Islam at a young age. He participated in 15 expeditions with the
Messenger of Allah
, the first of which was the Battle of the Trench. When 'Uthman ibn 'Affan
became the khalif, he was appointed as the governor of Rayy. 305 ahadith are narrated from him and
he passed away in 71 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
"In anticipation of Your reward and out of fear of Your punishment," means that the
motivation for all the actions of a believer is either fear or hope.
"You would have acquired much good," means that one will be rewarded for practising upon
the instructions of Allah &'s and His Messenger
Commentary
This du'a' of the Messenger of Allah
encourages us to affirm our reliance and trust in
Allāh & every night. Frequent recitation while pondering over its meaning, will enable a
person to develop conviction in Allāh &S. In addition, going to sleep in the state of wudu'
enables a person to combine his verbal declaration of faith with a physical act of subservience.
Hadith 81
الثامِنُ : عن أبي بكرِ الصِّديق ◌َّهُ عبدِ اللهِ بنِ عثمان بنِ عامرِ بنِ عمر ابنِ كعب بنِ سعد
بن تَيِّم بنِ مرة بن كعبٍ بن لُؤَيِّ بن غالب القرشي التيمي ﴿ه - وَهُوَ وَأَبُوهُ وَأُمُّهُ صَحَابَةٌ
- ﴿َِّ - قَالَ: نَظَرَتُ إِلَى أَقْدَامِ الْمُشْرِكِينَ وَنَحنُ في الغَارِ وَهُمْ عَلَى رُؤُوسِنا ، فقلتُ: يَا
رسولَ الله ، لَوْ أَنَّ أَحَدَهُمْ نَظَرَ تَحْتَ قَدَمَيِهِ لِأَبْصَرَنَا. فَقَالَ : (( مَا ظَنُّكَ يَا أَبا بكرٍ باثنَيْنِ
الله ثَالِثُهُمَا)) مُتَّفَقٌّ عَلَيْهِ .
Abu Bakr al-Șiddīq37 4% (his father, mother and himself were all Sahābah
narrates: "When we could see the feet of the polytheists who were
hovering above us, while we were in the cave, I said: 'O Messenger of Allah!
If one of them had to merely look down at his feet, he will see us.' He
said: 'O Abu Bakr! What do you think regarding those two for whom Allah
des is the third." (Bukhārī, Muslim)
37 'Abdullah ibn Abī Quļāfah
was the first free man to accept Islam. He was born in Makkah
Mukarramah and was a bosom friend of the Messenger of Allah
since childhood. He was very
knowledgeable of the lineage of the Arab tribes. He used his wealth and the proceeds of his business
in the path of Allah des, to help the Messenger of Allah
feed the poor, free slaves, etc. He was
given the tile of Șiddīq (the truthful) because he unhesitatingly verified the truth of the Messenger
of Allāh's
Miraj when he was informed about it. The Sahabah selected him as the first khalif
after the demise of the Messenger of Allah
, and he held this post for two years and three months.
Under his leadership, Islam was stabilized, the renegades were eliminated, and Islam began to spread
with the conquests of the Roman and Persian Empires. He passed away in Madinah Munawwarah in
13 Hijrī and was buried next to the Messenger of Allah . Many ahadith testify to his great virtues
and the scholars of ahadith have dedicated individual chapters on his noble status and personality in
their works. 142 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith is supported by the verse of the Qur'an,
﴿ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِى الْغَارِ إِذْ يَقُوْلُ لِصَاحِبِهِ لَا تَحْزَنْ إِنَّ اللّهَ مَعَنَا﴾
... the one of the two, when they were in the cave and he said to his companion:
"Have no fear, surely Allah is with us." (Sūrah al-Tawbah, 40)
The polytheists of Makkah Mukarramah had pursued the Messenger of Allah
and Abū
Bakr 4
s in order to apprehend and kill them when the two of them migrated from Makkah
Mukarramah to Madinah Munawwarah. They sought refuge in the cave of Thur and Allah
Eks protected them by causing a spider to spin its web and a bird to lay its egg at the mouth
of the cave. Hafiz Taqi ud-Din in Aqtaf al-Nur > has narrated that Abu Bakr de asked the
Messenger of Allāh
"If the polytheists enter the cave, what shall we do?" The Messenger
of Allāh
pointed to the other end of the cave where an opening appeared, by the power
of Allah des, and said, "We shall leave from there." (Dalīl al-Faliķīn)
The Messenger of Allah's
reassuring response to Abu Bakr
s was an illustration of his
deep-routed reliance on Allah & and his bravery in the face of difficulty.
Additional Points
v This incident and many others prove Abu Bakr's
, intense love for the Messenger of Allah
Hadīth 82
التاسع: عن أم المؤمنينَ أمِّ سَلَمَةَ وَاسمها هِنْدُ بنتُ أَبي أميةَ حذيفةَ المخزومية بعه: أَنَّ
كَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ ، قَالَ : (( بِسْمِ اللهِ تَوَكَّلتُ عَلَى اللهِ ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ
النّبيّ
أنْ أضِلَّ أَوْ أُضَلَّ ، أَوْ أَزِلَّ أَوْ أَزَلَّ، أَوْ أَظْلِمَ أَوْ أُظْلَمَ ، أَوْ أجْهَلَ أَوْ يُجْهَلَ عَلَيَّ )) حديثٌ
صحيح ، رواه أبو داود والترمذي وغيرهما بأسانيد صحيحةٍ . قَالَ الترمذي : (( حديث
حسن صحيح )) وهذا لفظ أبي داود .
Umm Salamah38
narrates that when the Messenger of Allah
left
38 Hind bint Umayyah is known more commonly as Umm Salamah
s. She was one of the pure
spouses of the Messenger of Allah
. Her marriage took place in 4 Hijrī. She was from among the
best of women in intelligence and character. She was also very beautiful. She passed away in 62 Hijrī
at the age of 90. From the pure spouses of the Messenger of Allah
, she was the last to leave this
world. 378 ahādīth are narrated from her.

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RIYĀD AL-ȘĀLIĶĪN
his house, he would say: "In the name of Allah. I trust in Allah. O Allah! I
seek refuge in You from going astray or being led astray, from slipping or
being caused to slip, from wronging others or being wronged by others,
from being ignorant or from someone acting ignorantly towards me." (Abū
Dāwūd, Tirmidhī)
Vocabulary and Definitions
One who seeks refuge in Allah & "from slipping," means that one seeks Allah's & protection
from committing a sin unintentionally.
Commentary
The beauty of the Sunnah is that a believer is encouraged to remember Allah & at all
times. When one recites the appropriate du'a's mentioned in the ahadith, ones entire life
will be transformed into worship. This hadith mentions the du'a' to be recited when leaving
the home. While emphasising humility, the du'a' teaches one to seek protection from every
conceivable evil that one could encounter. When reciting it and pondering over its meaning,
one subconsciously remembers not to harm one's family members and others, behave
ignorantly or commit sins. Just as a person dresses to protect himself from the cold, he
should recite this du'a' to protect himself from social and spiritual evils.
Hadith 83
: (( مَنْ قَالَ - يَعْني: إِذَا خَرَجَ مِنْ بَيْتِهِ - :
العاشر: عن أنس رّهُ ، قَالَ : قَالَ رَسُول الله
بِسمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ ، وَلا حَولَ وَلا قُوَّةَ إلَّ باللهِ ، يُقَالُ لَهُ: هُدِيتَ وَكُفِيتَ وَوُقِيتَ
، وَتَنَحَّى عَنْهُ الشَّيطَانُ)) رواه أبو داود والترمذي والنسائي وغيرهم، وَقالَ الترمذي : ((
حديث حسن )) ، زاد أبو داود : (( فيقول - يعني : الشيطان - لِشيطان آخر : كَيفَ لَكَ
بِرجلٍ قَدْ هُدِيَ وَكُفِيَ وَوُقِيَ ؟ )) .
Anas age narrates that the Messenger of Allah
said: "One who leaves his
house and says, 'In the name of Allah; I trust in Allah; there is no power
and might except in Allah,' it is said to him: 'You are guided, your needs
are fulfilled and you are protected.' And Shaitan stays far from him." (Abū
Dāwūd, Tirmidhī, Nasaī and others)
Abū Dawud adds: "One Shaitan says to the other: 'How can you overpower
a person who has been guided, sufficed for and protected?"

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Vocabulary and Definitions
Regarding the meaning of "there is no power and might except in Allah", Ibn Mas'ud
narrates, "I was with the Messenger of Allah
and I said these words." He said, "Do you
know what they mean?" I replied that Allah and His Messenger knew best." He said, "Except
with the help of Allah, there is no power [to abstain] from the disobedience of Allah and
there is no might to obey Allāh." (Bazzār)
Commentary
The reply to the person who recites this du'a' is given by either Allah & or an angel. It
means that a person who seeks the help of Allah &s by taking His name will be guided to
the straight path, his issues of this world and the Hereafter will be made easy and he will be
protected from every enemy. These rewards are because of his truthfulness in handing over
the management of all his affairs to Allah &s and attributing all power and might to Him.
Hadith 84
وعن أنس ◌َّهُ، قَالَ: كَانَ أَخَوانِ عَلَى عهد النَّبِيّ :﴿ وَكَانَ أحَدُهُمَا يَأْتِي النَّبِيَّ ﴿ وَالآخَرُ
، فَقَالَ : ((لَعَلَّكَ تُرْزَقُ بِهِ )) . رواه الترمذي
يَحْتَرِفُ ، فَشَكَا المُحْتَرِفُ أَخَاهُ للنبي
بإسناد صحيحٍ عَلَى شرطِ مسلم .
Anas ay% narrates: There were two brothers during the time of the Messenger
of Allāh
. One of them used to come to the Messenger of Allah
(to
learn from him) and the other was occupied in earning a living. The latter
complained about his brother to the Messenger of Allah
who said: "It
is possible that you are receiving sustenance because of him." (Tirmidhi)
Commentary
The hadith teaches us two lessons. Firstly, Allah &s often grants sustenance because of His
mercy for the weak and righteous and not because of the efforts of the strong and intelligent.
Secondly, Allah && fulfils the needs of students and scholars of religious knowledge because
they abandon their own needs for His pleasure. Such people should, therefore, be respected
and not criticised.
CHAPTER 8
باب في الاستقامة
Chapter on steadfastness

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قَالَ الله تَعَالَى: ﴿فَاسْتَقِمْ كَمَآ أُمِرْتَ﴾ (هود: ١١٢)،
Allāh &s says: "So remain steadfast, as you have been ordered." (Sūrah
Hūd, 112)
وَقَالَ تَعَالَى: ﴿إِنَّ الَّذِيْنَ قَالُوْا رَبِّنَا اللهُ ثُمَّ اسْتَقَامُوْا تَتَنَزَّلُ عَلَيْهِمُ الْمَلْكَةُ الَّ تَخَافُوْا وَلَا
تَحْزَنُوْا وَأَبْشِرُوْا بِالْجَنَّةِ الَّتِى كُنْتُمْ تُؤْعَدُوْنَ نَحْنُ أَوْلِؤُكُمْ فِى الْحَيْوةِ الدُّنْيَا وَفِى الْآخِرَةِ
وَلَكُمْ فِيْهَا مَا تَشْتَهِىَ اَنْفُسُكُمْ وَلَكُمْ فِيْهَا مَا تَدَّعُوْنَ نُزُلاً مِّنْ غَفُوْرِ رَّحِيْم﴾ (حم سجدة
: ٣٠ - ٣٢ ) ،
Allāh &s says: "Surely those who said: 'Our Sustainer is Allah' and then
remain steadfast, angels descend upon them, saying: 'Do not fear and do not
grieve; and rejoice with the glad tidings of Paradise which you have been
promised. We are your friends in this world as well as in the Hereafter. There
you shall have whatever your heart desires and you shall have whatever
you ask for. This is hospitality from the Most-Forgiving, the Most-Merciful."
(Sūrah Fuşșilat, 30-32)
'Umar 4
recited this verse from the pulpit and explained, 'By Allah, follow the straight
path, for the pleasure of Rahman and do not evade and dodge like a fox.'
وَقَالَ تَعَالَى: ﴿إِنَّ الَّذِيْنَ قَالُوا رَبَُّا اللهُ ثُمَّ اسْتَقَامُوْا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ
أُولَئِكَ اَصْحُبُ الْجَنَّةِ خُلِدِيْنَ فِيْهَا جَزَاءً بِمَا كَانُوْا يَعْمَلُوْنَ﴾ (الأحقاف: ١٣ -١٤).
Allāh & says: "Surely those who say: 'Our Sustainer is Allah', and are then
steadfast, they will have no fear nor shall they grieve. They are the people
of Paradise, where they will live forever, as a reward for what that they
used to do." (Sūrah al-Ahqaf, 13-14)
Introduction
Istiqāmah has been defined as the quality to adhere firmly to the upright path and system
of Islam. The various verses of the Qur'an that have been quoted above impress upon the
need to believe in the fundamentals of Islam and to then faithfully adhere to the various
injunctions of Islam.
Those who attempt to develop this quality but find it difficult to maintain it are well advised
to seek the assistance of Allah &s and to remain in an environment where good actions and
good people are many.

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Hadith 85
وعن أبي عمرو، وقيل: أبي عَمرة سفيان بن عبد الله ◌ُّهُ، قَالَ :
قُلْتُ: يَا رَسُول الله، قُلْ لي في الإسْلامِ قَولاً لاَ أَسْأَلُ عَنْهُ أَحَداً غَيْرَكَ . قَالَ: ((قُلْ: آمَنْتُ
بِاللهِ ، ثُمَّ استَقِمْ )) رواه مسلم .
Sufyan ibn 'Abdullah39 44% narrates: I said: "O Messenger of Allah! Tell me
something about Islam regarding which I will not have to ask anyone besides
you." He said: "Say: 'I believe in Allah' and then remain steadfast." (Muslim)
Commentary
The Șahabi asked for comprehensive advice and was told to renew his īman and then to
remain steadfast in the obedience of Allah &s by fulfilling His commands in character, word
and deed. Imam Nawawī « mentioned that this hadith is from the fundamental principles
of Islam. The hadith teaches us to follow through on our verbal declaration of faith with
corresponding actions and deeds.
Hadith 86
﴿ : ((قَارِبُوا وَسَدِّدُوا، وَاعْلَمُوا أَنَّهُ لَنْ يَنْجُوَ
وعن أبي هريرةَ ﴿هُ، قَالَ : قَالَ رَسُول الله
أَحَدٌ مِنْكُمْ بِعَمَلِهِ )) قالُوا: وَلا أَنْتَ يَا رَسُول الله ؟ قَالَ: ((وَلاَ أنا إلَّ أَنْ يَتَغَمَّدَني الله
برَحَمَةٍ مِنْهُ وَفَضْلٍ )) رواه مسلم .
قَالَ العلماءُ: مَعَنَى الاستقامَةِ لُزُومُ طَاعَةِ الله تَعَالَى، قالوا: وهِيَ مِنْ جَوَامِعِ الكَلِمِ ، وَهِيَ
نِظَامُ الأُمُورِ ؛ وبِاللهِ الثَّفِيقُ .
Abū Hurayrah
" narrates that the Messenger of Allah
said: "Follow the
middle path and be steadfast. Know that none of you shall attain salvation
by virtue of his deeds." The Șahabah Ac's asked: "Not even you, O Messenger
of Allah?" He replied: "Not even me, lest Allah &s engulfs me with His
mercy and grace." (Muslim)
The scholars say that "steadfastness" refers to remaining firm in the
obedience of Allah &S. They state that these are comprehensive words.
And only Allah grants ability.
39 Sufyan ibn 'Abdullah 4% served as the governor of Ta'if during the khilafah of 'Umar )
Only this
single hadith, which is recorded in Muslim, Tirmidhī, Sunan Nasa'ī and Ibn Mājah is narrated from him.

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Commentary
This hadith proves that a person is not deserving of reward or Paradise based on his deeds
only; he requires the mercy of Allah &S. However, one may question the verse, 'Enter Paradise
on account of what you used to do' and other similar verses that state that actions will enter
a person into Paradise. Scholars have explained this in various ways. One is that a person will
enter Paradise through the means of his good deeds; however, the ability, guidance, sincerity
and acceptance hinge on the mercy and grace of Allah Ks. Another possible explanation
is that a person will enter Paradise through Allah's & mercy, and his good deeds will
then elevate his status in Paradise. Therefore, it is correct to state that a person will not
enter Paradise solely because of his deeds. A believer needs to do good deeds and, equally
importantly, supplicate to Allah &s for His mercy and grace.
CHAPTER 9
باب في التفكر في عظيم مخلوقات الله تَعَالَى وفناء الدنيا وأهوال الآخرة وسائر أمورهما وتقصير
النفس وتهذيبها وحملها عَلَى الاستقامة
Chapter on reflecting over the great creations of Allah JS, the fleeting
nature of the world, the terrors of the Hereafter, other matters of this world
and the Hereafter, the curtailment and culturing of the soul, and keeping it
steadfast
قَالَ الله تَعَالَى: ﴿إِنَّمَآ أَعِظُكُمْ بِوَاحِدَةٍ أَنْ تَقُوْمُوْا لِلهِ مَثْنِى وَفُرَادَى ثُمَّ تَتَفَكَّرُوْا﴾ ( سبأ
: ٤٦ ) ،
Allāh & says: "I give you only one advice: that you stand up for Allah's
sake in pairs and individually and then reflect." (Sūrah Saba', 46)
وَقَالَ تَعَالَى : ﴿إِنَّ فِىْ خَلْقِ السَّمُوْتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَأَيْتِ لِّأُولي
الْأَلْبَابِ الَّذِيْنَ يَذْكُرُوْنَ اللهَ قِيْمًا وَّقُعُوْدًا وَعَلَى جُنُوْبِهِمْ وَيَتَفَكَّرُوَنَ فِى خَلْقِ السَّمُونَ
وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هُذَا بَاطِلاً سُبْحُنَكَ﴾ الآيات ( آل عمران: ١٩٠-١٩١)،
Allāh & says: "Surely in the creation of the heavens and the earth and in
the alternation of night and day are signs for those who have intelligence.
They remember Allah standing, sitting and lying down and reflect on the
creation of the heavens and the earth. They say: 'O our Sustainer! You

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have not created this in vain. We proclaim Your purity from all defects."
(Sūrah Āl 'Imran, 190-191)
'A'ishah ws narrated that the Messenger of Allah
said, "Destruction to
the person who recites this verse and does not ponder over it." (ibn Hibban)
وَقَالَ تَعَالَى: ﴿اَفَلاَ يَنْظُرُوْنَ الَى الْأِبِلِ كَيْفَ خُلِقَتْ وَالَى السَّمَاءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ
كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ فَذَكِّرْ إِنَّمَآ أَنْتَ مُذَكِّرٌ﴾ (الغاشية: ١٧ -٢١)،
Allāh &s says: "Do they not look at the camels and see how they are
created? And at the sky, how it is raised? And at the mountains, how they
are firmly placed? And at the earth, how it is spread out? So, (O Messenger
of Allāh
), keep on giving advice for you are only an advisor." (Sūrah
al-Ghāshiyah, 17-21)
وَقَالَ تَعَالَى: ﴿اَفَلَمْ يَسِيْرُوْا فِى الْأَرْضِ فَيَنْظُرُوْا﴾ الآية (محمد: ١٠). والآيات في الباب
كثيرة .
Allāh &s says: "Have they not travelled in the land and seen ... " (Sūrah
Muhammed, 10)
Introduction
Pondering and reflecting over the creation of Allah & is from amongst the most virtuous
forms of worship. The Messenger of Allah
said, "There is no worship like pondering." It
is reported from Ibn 'Abbas
and Abū Dārdā'
who said, "Pondering for a moment is
better than standing in worship at night."
Islam, the religion of Allah &S, is in perfect harmony with the natural disposition of man
and his sound intelligence. It therefore naturally leads him to reflect over the great creations
of Allah &S. Such reflection promotes istiqamah (steadfastness).
The following hadith was quoted previously:
Shaddād ibn Aus
narrates that the Messenger of Allah
said: "An
intelligent person is one who takes stock of himself and does (good) deeds
for what is to follow after death (i.e. for the Hereafter). A foolish person is
one who follows his desires and then hopes (for forgiveness) from Allah."
(Tirmidhī)

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True recognition of Allah & is developed through deep reflection; this should lead a person
to a firm, unshakeable level of faith. Conversely, one who is false in his belief of Allah 's
is led by his desires towards instability. Hence, an intelligent person takes his carnal self to
task regarding every small and major matter, while a foolish person becomes a slave of his
base desires.
CHAPTER 10
باب في المبادرة إلى الخيرات وحث من توجه خیر على الإقبال علیه بالجد من غير تردد
Chapter on hastening towards good deeds and encouraging a person who
intends doing good by motivating him to remain firm and focussed
قَالَ الله تَعَالَى: ﴿فَاسْتَبِقُوا الْخَيْرَتِ﴾ (البقرة: ١٤٨)،
Allāh &s says: "So hasten towards good deeds." (Sūrah al-Baqarah, 148)
وَقَالَ تَعَالَى: ﴿وَسَارِعُوْا إِلَى مَغْفِرَةٍ مِّنْ رَّبَّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمُوْتُ وَالْأَرْضُ أُعِدَّتْ
لِلْمُتَّقِيْنَ﴾ ( آل عمران: ١٣٣)
Allāh & says: "Hasten towards the forgiveness of your Sustainer and towards
Paradise, the width of which spans the heavens and the earth. It has been
prepared for the Allah-fearing." (Sūrah Al 'Imran, 133)
Introduction
A believer hastens in doing good deeds. He does not procrastinate, as he fears that death
may overtake him and thereby deprive him of the opportunity of earning great rewards in
the Hereafter.
Hadith 87
وأما الأحاديث: فالأولُ: عن أبي هريرة ﴿ه: أن رَسُول اللـه ◌ُ﴾، قَالَ: ((بَادِرُوا بِالأعْمَال
فتناً كَقْطَعِ اللَّيْلِ الْمُظْلِمِ ، يُصْبِحُ الرَّجُلُ مُؤْمِناً وَيُمْسِي كَافِراً، أَوْ يُمْسِي مُؤْمِناً ويُصبحُ كَافِراً
، يَبيعُ دِينَهُ بِعَرَضٍ مِنَ الدُّنيا )) رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: “Hasten
with good deeds before a time of trials and tribulations which will follow
one after the other like a dark night. A person will be a believer in the

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morning and will become a disbeliever in the evening, or he will be a
believer in the evening and become a disbeliever in the morning. He will
sell his religion for worldly belongings." (Muslim)
Vocabulary and Definitions
The words is a broad term with many meanings such as test, trial, punishment, tribulation,
etc. Here it refers to any such sin, tribulation or evil that will prevent a person from doing
good deeds.
"A believer becoming a disbeliever" could either refer to a person rejecting a bounty of Allah
des, or it could refer to actual disbelief, namely the negation of īman.
A person "selling his religion," means that one will abandon his religion for the sake of
procuring something of this world, by usurping the wealth of his brother, regarding interest
to be permissible, deceiving people, etc.
Commentary
In this hadith, the Messenger of Allah
has encouraged us to hasten in doing good deeds
before the arrival of such a time when it will be difficult to do so. The imagery of a dark
night perfectly describes the escalating intensity of tribulations that will appear towards the
end of time. According to the scholars, the īman of people close to Qiyamah will deteriorate
to such an extent that they will be prepared to sell their faith for meagre and paltry gains
of this world. One should seek protection in Allah &s from such tribulations and according
to Imam Qurțubī , adhere firmly to the faith.
Hadith 88
الثَّاني : عن أبي سِروْعَة - بكسر السين المهملة وفتحها - عُقبةَ بن الحارث عمله، قَالَ :
بالمَدِينَةِ العَصْرَ ، فَسَلَّمَ ثُمَّ قَامَ مُسْرِعاً، فَتَخَطَّ رِقَابَ النَّاسِ إِلَى
صَلَّيْتُ وَرَاءَ النَّبِيّ
بَعْضِ حُجَرِ نِسَائِهِ ، فَفَزِعَ النَّاسُ مِنْ سُرْعَتِهِ، فَخَرَجَ عَلَيْهِمْ، فَرأى أَنَّهِمْ قَدْ عَجبُوا مِنْ سُرعَتِهِ
، قَالَ : (( ذَكَرِتُ شَيْئاً مِنْ تِبِرٍ عِندَنَا فَكَرِهِتُ أنْ يَحْبِسَنِي فَأَمَرتُ بِقِسْمَتِهِ )) رواه البخاري .
وفي رواية لَهُ: (( كُنتُ خَلَّفْتُ فِي البَيْتِ تِبْراً مِنَ الصَّدَقَةِ فَكَرِهْتُ أنْ أَبَيَِّهُ )).
'Uqbah ibn al-Harith40
narrates: I offered the 'Asr salah behind the
Messenger of Allah
in Madinah. He completed the salah and stood up
hastily, stepping over the shoulders of people as he headed for one of the
40 'Uqbah ibn al-Harith 44% accepted Islam in the year of the conquest of Makkah Mukarramah, i.e.
8 Hijrī. 7 ahādīth are narrated from him.

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rooms of his wives. The people were alarmed by his haste. He emerged
after some time and saw that they were surprised by his haste. He said: "I
remembered some gold nuggets in our possession and I did not want them
to distract me (from the worship of Allah &s). So I ordered that they be
given away in charity." (Bukhārī)
Another narration of Bukhārī has: "I had left behind some gold nuggets of
charity at home and I did not want to spend the night with them in my
possession."
Commentary
This hadith highlights the theme of the chapter - to hasten in doing good deeds.
The reason why the Sahabah A
were astonished was that the Messenger of Allah
walked
through the rows hastily while they were seated, whereas his normal habit was to walk at a
moderate pace. The Messenger of Allah
hastened to give away the gold in charity because
he did not want the adornments of the world to distract him in his worship and relationship
with Allah &S. His example is worthy of emulation. One who ponders and reflects over
worldly affairs while engaged in worship destroys its essence and beauty.
Additional Points
v It is permissible to appoint someone to distribute one's charity despite having the ability
to discharge it personally.
v Ibn 'Arabi as stated that it is Sunnah to walk at a moderate pace; to walk too fast or too
slow is discouraged.
v One should attempt to clear all mental distractions before proceeding for salah.
Hadith 89
الثالث: عن جابر عقله، قَالَ: قَالَ رجل للنبيِ ﴿ يَومَ أُحُد : أَرَأيتَ إِنْ قُتِلْتُ فَأَيْنَ أَنَا؟ قَالَ
(( في الجنَّةِ )) فَأَلْقَى تَمَرَاتٍ كُنَّ فِي يَدِهِ ، ثُمَّ قَاتَلَ حَتَّى قُثِلَ . مُتَّفَقٌّ عَلَيْهِ .
Jābir 4% narrates that on the day of the battle of Uhud, a man asked the
Messenger of Allah
: "Where will I be if I am killed?" He replied: "In
Paradise." The man then cast aside some dates that were in his hand and
fought until he was killed." (Bukhārī, Muslim)
Commentary
The narration of Hakim provides us with the background of this hadith. Hakim narrates from

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RIYĀD AL-ȘĀLIĶĪN
Anas
that a person who was dark in complexion came to the Messenger of Allah
and
said, 'O Messenger of Allah, I am dark in complexion, my breath has a bad odour and I have
no wealth. If I fight these people until I am killed, where will I be?' The Messenger of Allah
replied: "In Paradise." He then fought until he was killed. The Messenger of Allah
came to his body and said, 'May Allah illuminate your face, freshen your breath and increase
your wealth.' This Sahabi's mind-set accurately reflects the enthusiasm of the Sahabah
to sacrifice their lives in jihād.
Additional Points
Paradise is the reward for being martyred in the path of Allah &s.
v One who sincerely desires martyrdom in Allah's ges path will receive this honour.
Hadīth 90
، فَقَالَ : يَا رسولَ الله، أُّ الصَّدَقَةِ
الرابع: عن أبي هريرة ﴿له، قَالَ: جاءَ رَجُلٌ إِلَى النَّبِيِّ {﴾
أَعْظَمُ أجْرَاً؟ قَالَ : (( أنْ تَصَدَّقَ وَأَنتَ صَحِيحٌ شَحِيحٌ، تَخْشَى الفَقرَ وتَأْمُلُ الغِنَى ، وَلاَ
تُمِهِلْ حَتَّى إِذَا بَلَغْتِ الخُلقُومَ قُلْتَ لِفُلان كذا ولِفُلانٍ كَذا ، وقَدْ كَانَ لِفُلانٍ )) مُتَفَقٌّ عَلَيهِ .
Abū Hurayrah 4% narrates that a man came to the Messenger of Allah
and asked: "O Messenger of Allah! Which charity earns the greatest reward?"
He replied: "That charity which you give while you are healthy, miserly,
fearing poverty and desiring affluence. Do not delay in giving charity until
such a time when your soul reaches your throat (i.e. at the point of death)
and then you say: 'So much is for so-and-so and so much is for so-and-so',
when it practically belongs to another person already." (Bukhārī, Muslim)
Vocabulary and Definitions
The words (miserly) is derived from the root words, which is more general in meaning
than J, which is also translated as miserliness. This form of miserliness is so deeply
entrenched within a person that it is regarded as part of his nature. Other scholars say that
refers to miserliness coupled with greed.
Commentary
The hadith encourages spending in charity while one is enjoying good health and has the
desire to accumulate more. When one is healthy and wealthy, the qualities of miserliness
and greed are strong and to give charity at this time indicates that one has sincere love for
Allah &S. One should therefore ignore the whisperings of Shaitan that one will lose wealth
by spending in the path of Allah &S. The promise of Allah & is that He will increase and
bless a person who spends for His sake.

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RIYĀD AL-ȘĀLIĶĪN
Scholars unanimously agree that it is incorrect to bequeath in charity at a time when the
soul has reached the throat, at the point of death. At such a time fear and regret, rather
than sincerity, often prompt a person to spend his wealth. At that time, one may only give
a third in charity because the rights of heirs are to be considered.
Another narration summarises this sentiment perfectly,
لأَنْ يَتَصَدَّقَ الْمَرْءُ فِى حَيَاتِهِ بِدِرْهَمٍ خَيْرٌ لَهُ مِنْ أَنْ يَتَصَدَّقَ بِمِائَةٍ عِنْدَ مَوْتِهِ
It is better for a person to give one dirham in charity when he is healthy, than
to give a hundred at the time of his death. (Abū Dāwūd)
Hadith 91
الخامس: عن أنس طه: أنَّ رسول الله ﴿ أخذ سيفاً يَومَ أُحُدٍ، فَقَالَ: (( مَنْ يَأْخُذُ مِنِّي هَذَا؟))
فَبَسِطُوا أيدِيَهُمْ كُلُّ إِنسَانٍ مِنْهُمْ يَقُولُ : أَنَا أَنَا. قَالَ : (( فَمَنْ يَأْخُذُهُ بِحَقِّه؟ )) فَأَحْجَمَ القَومُ
فَقَالَ أَبُو دُجَانَ ﴿لَهُ: أنا آخُذُهُ بِحَقِّهِ ، فأخذه فَفَلَقَ بِهِ هَامَ المُشْرِكِينَ . رواه مسلم .
Anas 4% narrates that the Messenger of Allah
took a sword on the
day of the battle of Uhud and said: "Who will take this from me?" The
Șaņābah
stretched out their hands, each one saying: "I will take it, I
will take it." The Messenger of Allah
then said: "Who will take it with
the responsibility which it bears?" The people hesitated. Abū Dujanah41 &
said: "I will take it with the responsibility which it bears." He took it and
severed the heads of the polytheists with it. (Muslim)
Commentary
According to Imām Qurțubī ", "the responsibility which the sword bears" meant fighting
until Allāh &s granted the Muslims victory or one was martyred in the course of it.
Another Şahabī stated, "I was disappointed not to have received the sword after requesting the
Messenger of Allah
for it. I decided to follow Abū Dujanah and observe his movements.
He tied a red cloth on his head, which the Ansar regarded as the 'head-cloth of death' and
after reciting some words of poetry, he entered the battlefield. He killed every enemy that
he confronted."
41 Abū Dujānah's
s name was Simak ibn Kharashah. He participated in Badr and Uhud. He bravely
defended the Messenger of Allah
during the battle of Uhud. He was martyred in the battle of
Yamāmah.

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RIYĀD AL-ȘĀLIĶĪN
This hadith is a perfect description of the mind-set of the Sahabah ce. Each of them had
the desire to hasten towards good deeds when encouraged by the Messenger of Allah
The Șahabah's reluctance to accept the sword after being told of its responsibility does not
suggest that they behaved unfaithfully or cowardly; rather, they were not prepared to take
up the task and then fall short in fulfilling its responsibility. They were men of their word
and realised that a Muslim who has been assigned a responsibility should fulfil it with truth
and honour.
Hadith 92
السادس : عن الزبير بن عدي ، قَالَ: أتينا أنسَ بن مالك ﴿ّهُ فشكونا إِلَيْهِ مَا نلقى مِنَ الحَجَّاجِ
. فَقَالَ : (( اصْبِرُوا؛ فَإِنَّهُ لا يَأْتِي عليكم زَمَانٌ إلَّ وَالَّذِي بَعدَهُ شَرٌّ مِنْهُ حَتَّى تَلَقَوا رَبَّكُمْ))
٤ . رواه البخاري .
سَمِعْتُهُ مِنْ نَبِّكُمْ
Al-Zubayr ibn 'Adī42
narrates: Anas ibn Malik
came to us and we
complained to him about the tyranny which we were experiencing at the
hands of al-Hajjaj43. He said: "Exercise patience for surely every era will be
followed by another that is worse than it, until you meet your Sustainer.
I heard this from your Messenger
" (Bukhārī)
Vocabulary and Definitions
The words "until you meet your Sustainer" indicate that a believer will only be at complete
ease when he meets his Sustainer.
Anas ibn Malik
mentioned that "I heard this from your Messenger
as a consolation
to those who complained to him.
Commentary
The hadith urges us to be patient and to hasten towards good deeds because each era will
be worse than the previous one. As we move further away from the era of prophethood,
innovation, trials and calamities will increase. This is a general rule, however there were
exceptions such as the just rule of 'Umar ibn 'Abdul 'Azīz
, which followed that of the
tyrant Hajjaj ibn Yusuf. In addition, the eras of Isa ) and Imam Mahdi &de, which are to
come, will be periods of prosperity and righteousness.
42 Al-Zubayr ibn 'Adī 4 was the judge of Rayy, a jurist and a reliable narrator of hadith. He passed
away in 131 Hijrī.
43 Hajjaj ibn Yusuf Al-Thaqafi was the governor of Hijaz and later Iraq during the rule of 'Abdul
Malik ibn Marwan. He became notorious for his injustice, oppression and murder of innocent people.

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RIYĀD AL-ȘĀLIĶĪN
According to Ibn Mas ud de, the deteriorating conditions referred to here will be because of
the scarcity of knowledge and the death of true scholars. Ignorance will be rife and people
will be easily led astray. This is supported by a narration in Bukhari, which also states that
the signs of the Final Hour will be a scarcity of knowledge and prevailing ignorance.
Hadith 93
، قَالَ : ((بادِرُوا بِالأَعْمَالِ سَبْعاً، هَلْ
السابع : عن أبي هريرة له: أن رَسُول الله
تَنْتَظِرُونَ إلَّا فَقْراً مُنسياً، أَوْ غِنىَ مُطغِياً، أَوْ مَرَضاً مُفسِداً، أَوْ هَرَماً مُفْنداً، أَوْ مَوتاً مُجْهزاً
، أَوْ الدَّجَّالَ فَشَرُّ غَائِبٍ يُنْتَظَرُ، أَوْ السَّاعَةَ فالسَّاعَةُ أدهَى وَأَمَرُّ )) رواه الترمذي ، وَقالَ :
(( حديث حسن )) .
Abū Hurayrah
, narrates that the Messenger of Allah
said: “Hasten
with good deeds before seven things overtake you. Are you waiting for
poverty that makes you forgetful; or affluence that makes you transgress;
or illness that disables you; or old age that makes you senile; or sudden
death; or Dajjal and what an evil unseen creation that is to be; or the Final
Hour, which will be terrible and most bitter." (Tirmidhi)
Commentary
This hadith identifies various circumstances of life, which often prevent a person from doing
good deeds. In essence, the hadith conveys the importance of utilising available time and
opportunities for engaging in beneficial deeds. Just as a trader utilises the shopping season to
his advantage, we are encouraged to hasten towards the obedience of Allah &s while the time
and opportunity exists. One should not delay in good deeds in anticipation of 'better times'.
"Poverty" becomes a barrier towards good because the afflicted person's search for food,
clothing, shelter and money often diverts him from Allah's &s obedience.
Additional Points
( Our attention is drawn to the severe tribulation of Dajjal because he will claim divinity
and will have certain extraordinary powers that will lead people to follow him. A hadith
states,
مَا بَيْنَ خَلْقِ آدَمَ إلى قِيَامِ السَّاعَةِ أَمْرٌ أَكْبَرُ مِنَ الدَّجَّالِ
There is no greater event between the creation of Adam & and Qiyamah than
Dajjāl. (Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 94
، قَالَ يَومَ خيبر : ((لأُعْطِيَنَّ هذِهِ الرَّايَةَ رَجُلاً يُحِبُّ اللهَ
الثامن : عَنْهُ : أن رَسُول الله
وَرَسُولَهُ يَفْتَحُ اللهُ عَلَى يَدَيْهِ )) قَالَ عُمَرُ ﴿هُ: مَا أحبَيْتُ الإِمَارَةِ إلَّ يَوْمَئِذٍ ، فَتَسَاوَرتُ لَهَا
رَجَاءَ أنْ أُدْعَى لَهَا، فَدَعا رسولُ الله ◌ُه عليّ بن أبي طالب بِلَهُ فَأَعْطَاهُ إِيَّاهَا، وَقالَ: ((
امْشِ وَلا تَلْتَفِتْ حَتَّى يَفْتَحِ اللهُ عَلَيَكَ )) فَسَارَ عليٍّ شيئاً ثُمَّ وَقَفَ ولم يلتفت فصرخ : يَا
رَسُول الله، عَلَى ماذا أُقَاتِلُ النّاسَ ؟ قَالَ: (( قاتِلْهُمْ حَتَّى يَشْهَدُوا أنْ لا إله إلاَّ اللهُ، وَأنَّ
مُحَمداً رسولُ الله ، فَإِذَا فَعَلُوا فَقَدْ مَنَعوا مِنْكَ دِمَاءُهُمْ وَأَمْوَالَهُمْ إلَّ بِحَقِّهَا ، وحسَابُهُمْ عَلَى
الله )) رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
stood up on
the day of the expedition of Khaybar and said: "I will give this flag to a
person who loves Allah and His Messenger, and Allah & will give victory
at his hands." 'Umar &d
said: "I never desired leadership except for that
day, so I made myself appear taller hopeful that I would be called to take
the flag." The Messenger of Allah
summoned 'Ali ibn Abi Talib de, gave
it to him and said: "Proceed and do not be distracted until Allah de grants
you victory." 'Alī &
g went ahead then stopped and, without turning around,
shouted: "O Messenger of Allah! On what basis should I fight the people?"
He replied: "Fight them until they bear witness that there is none worthy
of worship besides Allah and that Muhammad is the Messenger of Allah.
If they do so, their lives and wealth are safe from you except in the case
of a right and they shall be answerable to Allah." (Muslim)
Vocabulary and Definitions
Khaybar was a large, fortified city with orchards, situated a hundred miles north of Madinah
Munawwarah in the direction of Syria.
The command "not to be distracted" could have had three possible meanings. Firstly, the
literal meaning is that he was to focus straight ahead without looking to his left or right.
Secondly, it was an order to advance and hasten. Thirdly, he was told not to return until
Allāh &s granted the Muslims victory at his hands.
"And they shall be answerable to Allah," means that the laws of Islam are executed based
on people's external behaviour, while their intentions are left to Allah &S. Those who are
truthful will reap their reward in the Hereafter, while those who are untruthful are worthy
of punishment in the Hereafter.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The Jews of Madinah Munawwarah were banished to Khaybar, however even this did not stop
them from their treachery towards the Muslims. In the 7th year of the Hijrah, the Messenger
of Allāh
finally decided to conquer Khaybar. The Muslims were victorious and the Jews
were forced to flee to Syria.
‘Umar
did not desire leadership and position, but was anxious to be blessed with the
glad tiding of having love for Allah &s and His Messenger
and achieving victory for the
Muslims.
Additional Points
v Disbelievers should first be invited towards Islam. If they refuse Islam, they should be
requested to pay the jizyah. If they refuse to pay the jizyah, the Muslims should wage
jihād against them.
v It is not permissible to kill a person who has uttered the testimony of faith, unless he
rejects a fundamental teaching of Islam or commits an act of kufr (disbelief).
One can only be true in his love for Allah &s and His Messenger
when one sincerely
believes in them and obeys their commands.
The hadith highlights the virtue and superior status of 'Alī
v This hadith is miraculous in that the Messenger of Allah
informed the Șahabah
in advance of their forthcoming victory over Khaybar.
CHAPTER 11
باب في المجاهدة
Chapter on striving
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ جَاهَدُوْا فِيْنَا لَنَهْدِينَّهُمْ سُبُلَنَا وَإِنَّ اللهَ لَمَعَ الْمُحْسِنِيْنَ﴾ (العنكبوت
: ٦٩ ) ،
Allāh &s says: "As for those who strive in Our cause, We will certainly
lead them to Our paths. Surely Allah is with those who do good." (Sūrah
al-'Ankabūt, 69)
وَقَالَ تَعَالَى: ﴿وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِيْنُ﴾ ( الحجر : ٩٩)،

160
RIYĀD AL-ȘĀLIĶĪN
Allāh &s says: "And worship your Sustainer until the certainty (death)
comes to you." (Sūrah al-Hijr, 99)
وَقَالَ تَعَالَى: ﴿وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَّلْ إِلَيْهِ تَبْتِيْلاً﴾ ( المزمل: ٨): أي انْقَطِعْ إِلَيْه ،
Allāh &s says: "And remember the name of your Sustainer and devote
yourself to Him, in exclusive devotion." (Sūrah al-Muzzammil, 8)
وَقالَ تَعَالَى : ﴿فَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ﴾ ( الزلزلة : ٧)،
Allāh &s says: "And whoever does an atom's weight of good will see it."
(Sūrah al-Zalzalah, 7)
وَقَالَ تَعَالَى: ﴿وَمَا تُقَدِّمُوْا لِأَنْفُسِكُمْ مِّنْ خَيْرِ تَجِدُوْهُ عِنْدَ اللهِ هُوَ خَيْرًا ◌َاَعْظَمَ اَجْرًا﴾
( المزمل : ٢٠)،
Allāh &s says: "Whatever good you send ahead for yourselves, you will
find it with Allah, much better in condition and more greater in reward."
(Sūrah al-Muzzammil, 20)
وَقالَ تَعَالَى: ﴿وَمَا تُنْفِقُوْا مِنْ خَيْرِ فَإِنَّ اللهَ بِهِ عَلِيْمٌ﴾ ( البقرة: ٢٧٣ ) والآيات في الباب
كثيرة معلومة.
Allāh &s says: "And whatever good you spend, surely Allah knows of it."
(Sūrah al-Baqarah, 273)
Introduction
"ulals and > may be defined as exerting oneself to the utmost in opposing the enemy. It
comprises three categories: opposing the outward enemy, opposing Shaitan and opposing
the carnal self. It is sometimes also used to describe opposition to flagrant sinners. Opposing
Shaitan means to resist his prompting and evil temptations. Opposing the carnal self
comprises learning the injunctions of Islam, then practising upon them and finally teaching
them to others. Opposing the disbelievers and flagrant sinners entails confronting them
physically, verbally or by deliberation and mental planning.