النص المفهرس

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not fast for several days. He would then count the number of days which
he did not fast and would fast this same number so as not to leave out
anything which he used to do at the time when he separated from the
Messenger of Allah
All the above narrations are authentic. Most of them are narrated by both
Bukhārī and Muslim, while a few of them are narrated by one of the two.
Commentary
Sincere worship brings true enjoyment, peace and tranquillity. Once a person experiences
these benefits, he is likely to be drawn towards additional worship. However, continuous
worship can lead to neglect of compulsory duties such as fulfilling the rights of spouses,
parents, children and neighbours. Therefore, to adopt balance and moderation is of utmost
importance.
The right of one's spouse is to fulfil his or her natural desires. The right of one's guests is
to host them with honour and see to their needs. The right of one's children is to spend on
their basic needs and to teach them the essentials of Islam.
Additional Points
Like the Sahabah e consulted with the Messenger of Allah
we should also consult
with our seniors in worldly and religious matters.
V There is no monasticism in Islam.
v 'Abdullah ibn 'Amr ibn al-'As des displayed istiqamah by admirably fulfilling what he had
intended, even after the demise of the Messenger of Allah
v It is the grace and mercy of Allah &'s upon this Ummah, as explained by Qarafi , that
good deeds are multiplied in reward. Therefore, if a person fasts for three days a month
he will receive the reward of fasting the entire month.
A woman's natural sense of modesty should inhibit her from disclosing sensitive and
personal issues of her marriage to others.
Hadith 151
، قَالَ : لَقِيَتِي أَبُو
وعن أبي رِبِعِي حنظلة بنِ الربيعِ الأَسَيِّدِيِّ الكاتب أحدٍ كتّاب رَسُول الله ،
بكر ◌ُّهُ، فَقَالَ: كَيْفَ أَنْتَ يَا حَنْظَلَةُ؟ قُلْتُ: نَافَقَ حَنْظَلَهُ ! قَالَ: سُبْحَانَ الله مَا تَقُولُ ؟! قُلْتُ
: نَكُونُ عِنْدَ رَسُول الله :﴿ يُذَكِّرُنَا بالجَنَّةِ وَالنَّارِ كَأَنَّا رَأَ عَيْنٍ فِإِذَا خَرَجْنَا مِنْ عِنْدِ رَسُول الله
عَافَسْنَا الأَزْوَاجَ وَالأَوْلاَدَ وَالضَّيْعَاتِ نَسيْنَا كَثِيراً، قَالَ أَبُو بكر ﴿هُ: فَوَاللهِ إِنَّا لَلْقَى

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مِثْلَ هَذَا، فانْطَلَقْتُ أَنَا وأبُو بَكْر حَتَّى دَخَلْنَا عَلَى رَسُول الله :﴿ .. فَقُلْتُ: نَافَقَ حَنْظَلَهُ يَا
رَسُولِ اللهِ! فَقَالَ رَسُول الله :﴿: ((وَمَا ذَاكَ؟ )) قُلْتُ: يَا رَسُول اللـهِ، نَكُونُ عِنْدَكَ تُذَكِّرُنَا
◌ِالنَّارِ والجَنَّةِ كَأَنَّا رَأيَ العَيْنِ فِإِذَا خَرَجْنَا مِنْ عِنْدِكَ عَافَسْنَا الأَزْوَاجَ وَالأَوْلاَدَ وَالضَّيْعَاتِ نَسيئًا
كَثِيراً . فَقَالَ رَسُول اللـهِ ﴿: (( وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ تَدُومُونَ عَلَى مَا تَكُونونَ عِنْدِي ،
وَفيِ الذِّكْرِ ، لصَافَحَتْكُمُ الملائِكَةُ عَلَى فُرُشِكُمْ وَفِي طُرُقِكُمْ ، لَكِنْ يَا حَنْظَلَهُ سَاعَةً وسَاعَةً
)) ثَلاَثَ مَرَات . رواه مسلم .
قولُهُ : ((رِبْعِيٌّ)) بِكسر الراء . وَ((الأسَيِّدِي)) بضم الهمزة وفتح السين وبعدها ياء
مكسورة مشددة . وقوله : ((عَافَسْنَا)) هُوَ بِالعينِ والسينِ المهملتين أي : عالجنا ولاعبنا
. وَ((الضَّيْعاتُ )) : المعايش .
Hanzalah ibn al-Rabī' al-Usaydī al-Kātib4256, one of the scribes of the
Messenger of Allah
, narrates: "Abu Bakr agg met me (one day) and asked:
'How are you, O Hanzalah?' I replied: 'Hanzalah has become a hypocrite.'
He said: 'Glory be to Allah! What are you saying?' I said: 'When we are in
the company of the Messenger of Allah
and he talks about Paradise and
the Hell-fire, then it is as though we can see them right before our eyes.
Then when we leave the company of the Messenger of Allah $
and we
become occupied with our wives, children and livelihood we forget much.'
Abu Bakr
said: 'By Allah, I have also experienced the same thing.' Abū
Bakr dog and I then went to the Messenger of Allah
. I said: 'O Messenger
of Allāh! Hanzalah has become a hypocrite.' The Messenger of Allah
asked: 'Why is that?' I said: 'O Messenger of Allah! When we are with you
and you talk to us about Paradise and the Hell-fire, it is as though we can
see them right before our eyes. But when we leave you and we become
occupied with our wives, children and livelihoods we forget much.' The
Messenger of Allah
said: 'I take an oath by that Being in whose control
is my life, if you remain in the condition in which you are when you are
in my company and you remain in the remembrance of Allah &s, the
angels will shake hands with you on your beds and your pathways, but,
O Hanzalah, there is a time (for worship) and there is a time (for worldly
56 Hanzalah al-Kātib
% was one of the scribes of revelation. He participated in the battle of Qadisiyyah
in the time of 'Umar ibn al Khattab % and resided in Kufah. He passed away in the era of Mu'awiyah
in 45 Hijrī. 3 ahādīth are narrated from him.

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engagements.)' He said this three times." (Muslim)
Commentary
Hanzalah 4% feared that he had become a hypocrite because his state of focus and awareness
while in the gathering of the Messenger of Allah
would fade away when he would engage
in his daily affairs. The Messenger of Allah
however, reassured him that he was not
compelled to remain perpetually in that elevated state of spirituality. Only the angels
remember Allah & continuously.
The life of man consists of body and soul; the body is nourished by his endeavours to earn
and sustain himself, while his soul is nourished by his spiritual relationship with his Creator.
Company, environment and circumstances influence him and the change in his state of
mind does not entail hypocrisy. Neither is the enjoyment of life's bounties contrary to the
requirements of worship and spirituality. Allah des says,
﴿قُلْ مَنْ حَرَّمَ زِيْنَةَ اللهِ الَّتِىّ اَخْرَجَ لِعِبَادِهِ وَالطَّتِ مِنَ الرِّزْقِ)
Say (O Muhammad
): "Who has forbidden the beauty that Allah has produced
for His servants and the pure foods?" (Sūrah al-A'araf, 32)
One should not be disillusioned by his mental state; rather, he should seek to fulfil his
obligations to Allah & and to His creation. Ideally, a person should divide his time between
conversing with Allāh &s, introspection, pondering and meditation over the system of Allah
&ks and fulfilling his worldly needs of food and drink.
According to some scholars, the elevated spiritual state that the Sahabah
experienced in
the company of the Messenger of Allah
was due to his intrinsic power and awe. In other
words, his personality had the ability to affect the emotions of those who encountered him
or were in his presence.
Hadīth 152
﴿ه، قَالَ: بينما النَّبِّ ﴿ يخطب إِذَا هُوَ برجلٍ قائم فسأل عَنْهُ ، فقالوا :
وعنِ ابن عباس
أَبُو إِسْرَائيلَ نَذَرَ أنْ يَقُومَ في الشَّمْسِ وَلاَ يَقْعُدَ ، وَلاَ يَسْتَظِلِ، وَلاَ يَتَكَلَّمَ ، وَيَصُومَ ، فَقَالَ
:: (( مُرُوهُ ، فَلْيَتَكَلَّمْ، وَلْيَسْتَظِلَّ ، وَلْيَقْعُدْ، وَلْيُنِمَّ صَوْمَهُ)) رواه البخار
النّبيّ
Ibn 'Abbas ws narrates: "While the Messenger of Allah
was delivering a
sermon, he noticed a man standing and asked regarding him. The Şahābah
said: 'He is Abu Isra'il. He took a vow to stand in the sun and not sit
down, take shade or speak and to fast perpetually' The Messenger of Allah

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said: 'Go and tell him to speak, take shade, sit down, but to complete
his fast." (Bukhārī)
Commentary
The Messenger of Allah
informed the Șahabī that his actions were not regarded as worship.
Ibn Rajab & has explained in Jāmi al-'Ulum wal-Hikam that all such actions are baseless and
rejected, which Allah &s and His Messenger
have not classified as worship or a means
of achieving closeness to Him, despite ones intention to achieve closeness to Allah &s by
engaging in them.
This hadith highlights the important point that closeness to Allah &s and His Messenger
can only be attained through those channels, which Islam has stipulated. Man might conceive
various ideas and methods of worship but these will not be acceptable because their origin
is not from divine sources.
The Messenger of Allah
instructed Abū Isrā'il to keep his fast, as this aspect of his vow
was possible to accomplish, as opposed to the others.
CHAPTER 15
باب في المحافظة عَلَى الأعمال
Chapter on upholding good deeds
قَالَ الله تَعَالَى: ﴿اَلَمْ يَأْنِ لِلَّذِيْنَ أُمَنُوْا أَنْ تَخْشَعَ قُلُوْبُهُمْ لِذِكْرِ اللهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلاَ
يَكُوْنُوا كَالَّذِيْنَ أُوْتُوا الْكِتْبَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوْبُهُمْ﴾ (الحديد: ١٦)،
Allāh &s says: "Has the time not come for those who believe that their
hearts submit to the remembrance of Allah and to the truth that has been
revealed? Do not be like those who were given the Book before, after which a
long period of time elapsed and their hearts hardened" (Sūrah al-Hadīd, 16)
وَقَالَ تَعَالَى : ﴿وَقَفَّيْنَا بِعِيْسَى ابْنِ مَرْيَمَ وَأَتَيْنُهُ الْأِنْجِيْلَ وَجَعَلْنَا فِىْ قُلُوْبِ الَّذِيْنَ اتَّبَعُوْهُ
رَأْفَةً وَّرَحَمَةً وَرَهْبَانِيَّةَ ابْتَدَعُوْهَا مَا كَتَبْنُهَا عَلَيْهِمْ إِلاَّ ابْتِغَاءَ رِضْوَانِ اللهِ فَمَا رَعَوْهَا حَقَّ
رِعَايَتِهَا﴾ ( الحديد : ٢٧)،
Allāh &s says: "We then sent 'Isa, the son of Maryam, and We gave him

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the Injil, and we placed mercy and compassion in the hearts of those who
followed him. And they invented monasticism, which We did not ordain
for them, but they did it in search of Allah's pleasure. But they did not
observe it as it ought to have been observed." (Sūrah al-Hadīd, 27)
وَقَالَ تَعَالَى: ﴿وَلاَ تَكُوْنُوْا كَالَّتِى نَفَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةٍ أَنْكَاثًا﴾ ( النحل: ٩٢)،
Allāh &s says: "Do not be like the woman who had shredded her yarn to
pieces after spinning it firmly." (Sūrah al-Nahl, 92)
وَقَالَ تَعَالَى: ﴿وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِيْنُ﴾ ( الحجر : ٩٩).
Allāh &s says: "And worship your Sustainer until the certainty (death)
comes to you." (Sūrah al-Hijr, 99)
وَأَمَّا الأَحاديث فمنها : حديث عائشة: وَكَانَ أَحَبُّ الدِّينِ إِلَيْهِ مَا دَاوَمَ صَاحِبُهُ عَلَيهِ . وَقَدْ
سَبَقَ فِي الْبَابِ قَبْلَهُ .
From among the ahadith, is the hadith of 'A'ishah wes: "The most beloved
obedience in His sight is that which a person steadfastly adheres to." (Refer
to previous chapter, hadith no. 145)
Introduction
Imam Nawawī's reasoning in bringing this chapter after that of 'Moderation in acts of
obedience', is important because it is common knowledge that many who do not adopt
moderation in worship, become exhausted and leave out doing good deeds altogether.
Hadīth 153
٦ : (( مَنْ نَامَ عَنْ حِزْبِهِ مِنَ اللَّيْلِ ، أَوْ
وعن عمر بن الخطاب ﴿هُ ، قَالَ : قَالَ رَسُول الله
عَنْ شَيءٍ مِنْهُ ، فَقَرَأَهُ مَا بَيْنَ صَلاةِ الفَجْرِ وَصَلاةِ الظُّهْرِ ، كُتِبَ لَهُ كَأَنَّمَا قَرَأَهُ مِنَ اللَّلِ ))
رواه مسلم .
'Umar ibn al-Khattab &
narrates that the Messenger of Allah
said:
"One who sleeps through his routine of optional night worship or leaves it
incomplete and then fulfils it in the time between the Fajr and Zuhr Salāhs,
it will be recorded as though he fulfilled it at night." (Muslim)

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Commentary
This hadith means that one who omits an optional act of worship should hasten to make up for
it because he will then receive its full reward just as if he had done it in its prescribed time.
Imām Nawawī
said that this hadith points to the importance of being punctual upon
one's daily recitations and worship. Imam Qurtubi « said that the virtue mentioned in this
hadith is specific to one who had the intention of worship but was overpowered by sleep or
restrained due to a valid excuse. Some scholars are of the opinion that if a person has a true
intention of engaging in worship but could not do so, he will receive the full reward thereof
and more, because of his intention, truthfulness and resulting remorse.
Hadīth 154
: ((يَا عبدَ اللهِ ، لاَ تَكُنْ
ـا، قَالَ : قَالَ رَسُول اللـه مُ
وعن عبد الله بن عَمْرو بن العاص ◌ُ﴾
مِثْلَ فُلان، كَانَ يَقُومُ اللَّيَلَ فَتَرَكَ فِيَامَ اللَّيلِ )) مُنَّفَقٌّ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Āş
narrates: "The Messenger of Allah
said
to me: 'O 'Abdullah! Do not be like so-and-so person who used to worship
at night and then stopped doing so." (Bukhārī, Muslim)
Commentary
This hadith gives us a glimpse of the moral integrity of the Messenger of Allah
because
Ibn Hajar al-'Asqalanī > mentioned that from the various narrations of this hadith, not even
one specifies the name of the person who was worthy of admonishment. In other words, the
Messenger of Allah
concealed his identity.
Based on this hadith, it is preferable to adopt continuity upon a good habit, according to Ibn
al-'Arabī (0), however one should adopt moderation.
Hadith 155
إِذَا فَاتَتْهُ الصَّلاةُ مِنَ اللَّيْلِ مِنْ وَجَعِ أَوْ غَيْرِهِ،
وعن عائشة ريه، قَالَتْ: كَانَ رَسُول الله
صَلَّى مِنَ النَّهارِ ثَنْتَيْ عَشْرَةَ رَكْعَةً . رواه مسلم .
'A'ishah ws narrates: "When the Messenger of Allah
missed the night
salah because of illness or some other reason, he would offer 12 rak'āts of
șalāh during the day." (Muslim)
Commentary
This hadith teaches us that it is advisable to remain steadfast upon acts of optional worship

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and make up for omitted ones when one has the opportunity. During the course of travel or
illness, one encounters circumstances that cause changes in routine. However, to the best of
one's ability, one is encouraged to continue with routine practices and habits, as this hadith
proves from the action of the Messenger of Allah
CHAPTER 16
باب في الأمر بالمحافظة على السنة وآدابها
Chapter on upholding the sunnah and its etiquettes
قَالَ الله تَعَالَى: ﴿وَمَآ أُتْكُمُ الرَّسُوْلُ فَخُذُوْهُ وَمَا نَهُكُمْ عَنْهُ فَانْتَهُوْا﴾ ( الحشر: ٧)،
Allāh &s says: "Hold fast to what the Messenger gives you and refrain from
what he forbids you." (Sūrah al-Hashr, 7)
'Allāmah Suyūtī "> has stated in al-Iklīl, 'This verse points to the compulsion
of practising upon the commands of the Messenger of Allah
and abstaining
from that which he has prohibited.'
وَقالَ تَعَالَى: ﴿وَمَا يَنْطِقُ عَنِ الْهَوْىِ إِنْ هُوَ إِلاَّ وَحْيٌ يُؤْخَى﴾ (النجم : ٣-٤)،
Allāh &s says: "He does not speak of his own desire. Whatever he says is
revelation revealed to him." (Sūrah al-Najm, 3-4)
وَقَالَ تَعَالَى: ﴿ قُلْ إِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِىْ يُحْبِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوْبَكُمْ﴾ ( آل
عمران : ٣١)،
Allāh &s says: "Say: 'If you love Allah, then follow me, Allah will then love
you and forgive your sins." (Sūrah Āl 'Imran, 31)
وَقَالَ تَعَالَى : ﴿ لَقَدْ كَانَ لَكُمْ فِىْ رَسُوْلِ اللهِ أُسْوَةٌ حَسَنَةٌ لِّمَنْ كَانَ يَرْجُو اللّهَ وَالْيَوْمَ الْآخِرَ ﴾
( الأحزاب : ٢١)،
Allāh &s says: "There is an excellent example in the Messenger of Allah
for one who has hope in Allah and the Last Day." (Sūrah al-Aḥzab, 21)

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وَقَالَ تَعَالَى: ﴿فَلاَ وَرَبِّكَ لاَ يُؤْمِنُوْنَ حَتَّى يُحَكِّمُوْكَ فِيْمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُوْا فِىَ اَنْفُسِهِمْ
حَرَجًا مَِّّا قَضَيْتَ وَيُسَلِّمُوْا تَسْلِيْمًا﴾ (النساء: ٦٥)،
Allāh &s says: "Never! By the oath of your Sustainer! They cannot be
believers until they make you a judge in the disputes that arise among them
and they do not find any dissatisfaction in their hearts for your decision
and they accept with total submission." (Sūrah al-Nisa', 65)
وَقَالَ تَعَالَى: ﴿فَإِنْ تَنَازَعْتُمْ فِىْ شَىْءٍ فَرُدُّوْهُ إِلَى اللهِ وَالرَّسُوْلِ﴾ (النساء: ٥٩) قَالَ
العلماء : معناه إِلَى الكتاب والسُنّة ،
Allāh &s says: "Then if you dispute regarding any matter, then refer it to
Allah and the Messenger if you believe in Allah and the Last Day." (Sūrah
al-Nisā', 59)
The scholars say that this refers to the Qur'an and the Sunnah.
وَقالَ تَعَالَى: ﴿مَنْ يُّطِعِ الرَّسُوْلَ فَقَدْ أَطَاعَ اللهَ﴾ ( النساء: ٨٠)،
Allāh & says: "Whoever obeys the Messenger has obeyed Allah." (Sūrah
al-Nisā', 80)
وَقَالَ تَعَالَى: ﴿وَإِنَّكَ لَتَهْدِىَّ إِلَى صِرَاطٍ مُّسْتَقِيْم﴾ (الشورى: ٥٢-٥٣)،
Allāh &s says: "And surely you guide towards the path of Allah." (Sūrah
al-Shūrā, 52)
وَقَالَ تَعَالَى: ﴿فَلْيَحْذَرِ الَّذِيْنَ يُخَالِفُوْنَ عَنْ آَمْرِةٍ أَنْ تُصِيْبَهُمْ فِتْنَةٌ أَوْ يُصِيِّبَهُمْ عَذَابٌ اَلِيْمٌ﴾
( النور : ٦٣ )،
Allāh &s says: "Those who oppose his commands should beware that some
calamity or a painful punishment will afflict them." (Sūrah al-Nur, 63)
وَقَالَ تَعَالَى: ﴿وَاذْكُرْنَ مَا يُتْلَى فِىْ بُيُوْتِكُنَّ مِنْ أَيْتِ اللهِ وَالْحِكْمَةِ﴾ (الأحزاب: ٣٤)
، والآيات في الباب كثيرة .
Allāh &s says: "(O wives the Messenger) remember Allah's verses and the

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wisdom recited in your homes." (Sūrah al-Aḥzāb, 34)
Hadīth 156
، قَالَ : (( دَعُونِي مَا تَرَكْتُكُمْ
وَأَما الأحاديث: فالأول: عن أبي هريرةَ ﴿له، عن النَّبِيّ
، إِنَّمَا أهْلَكَ مَنْ كَانَ قَبَكُمْ كَثْرَةُ سُؤالِهِمْ وَاخْتِلافُهُمْ عَلَى أَنْبَائِهِمْ ، فَإِذَا نَهَيْتُكُمْ عَنْ شَيْءٍ
فَاجْتَنِبُوهُ ، وَإِذَا أَمَرْتُكُمْ بِأَمْرٍ فَأَتُوا مِنْهُ مَا اسْتَطَعْتُمْ )) مُتَفَقٌّ عَلَيْهِ .
Abū Hurayrah & narrates that the Messenger of Allah
said: "Accept that
which I have left for you (and do not ask for more) because the excessive
questioning and disagreements with their Messengers destroyed those
before you. When I forbid you from doing something, abstain from it and
when I command you to do something, do as much of it as you possibly
can." (Bukhārī, Muslim)
Commentary
Another narration provides the background of this hadith. It states that on one occasion, the
Messenger of Allah
delivered a sermon and said, "O people, Allah has made haj compulsory
upon you, so perform haj." A person asked, "Is it compulsory every year, O Messenger of
Allāh?" The Messenger of Allah
remained silent and the person repeated the question
a number of times. The Messenger of Allah
then said, "If I had said yes, then it would
have been made compulsory on you and you would not have had the ability to perform it."
He
then related the above hadith.
The Messenger of Allah
instructed the Sahabah , not to unnecessarily question him,
like the Banī Isra'il questioned their Messenger because such questioning would only have
resulted in difficulty upon themselves or inconvenience to the Messenger of Allah
In
truth, cultivating unnecessary doubts and raising trivial issues that divide the Ummah only
further the cause of our enemies by sowing weakness within our own ranks.
One of the principle laws of Islam is drawn from this hadith. When we are prohibited from
something, we should abandon and refrain from it totally and when we are commanded to
do something, we should strive to do it to the best of our ability.
Hadīth 157
الثاني : عن أَبي نَجيحِ العِرباضِ بنِ سَارية ﴿له، قَالَ: وَعَظَنَا رسولُ اللهِ
مَوعظةً بَلِيغَةً وَجِلَتْ مِنْهَا الْقُلُوبُ، وَذَرَفَتْ مِنْهَا العُيُونُ، فَقُلْنَا :
يَا رسولَ اللهِ ، كَأَنَّهَا مَوْعِظَهُ مُوَدِّعٍ فَأَوْصِنَا، قَالَ: (( أُوصِيكُمْ بِتَقْوَى اللهِ ، وَالسَّمْعِ وَالطَّاعَةِ

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RIYĀD AL-ȘĀLIĶĪN
وَإِنْ تَأَمَّر عَلَيْكُمْ عَبْدٌ حَبَشِيٍّ ، وَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ فَسَيَرَى اختلافاً كَثِيراً ، فَعَلَيْكُمْ بِسُنِي
وسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ المَهْدِيِّنَ عَضُّوا عَلَيْهَا بِالنَّواجِذِ ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الأَمُورِ ؛ فإنَّ
كلَّ بدعة ضلالة )) رواه أَبُو داود والترمذي ، وَقَالَ : (( حديث حسن صحيح )) .
((النَّواجدُ )) بالذال المعجمةِ : الأنيَابُ ، وَقِيلَ : الأضْراسُ.
Al-'Irbad ibn Sāriyah4557 narrates: "The Messenger of Allah
delivered
a very profound and eloquent lecture to us which made our hearts tremble
and our eyes shed tears. We said: 'O Messenger of Allah! This seems to be
the admonition of a person bidding farewell, so advise us.' He said: 'I advise
you to constantly fear Allah and to listen and obey even if an Abyssinian
slave were to rule over you. Whoever remains alive from among you (after
me), will witness many disagreements, so you should hold on firmly to my
Sunnah and the Sunnah of the rightly guided khulafa'. Hold on to it with
your teeth. Beware of introducing new things into the religion. Surely
every innovation is misguidance." (Abū Dāwūd, Tirmidhī)
Vocabulary and Definitions
"Holding onto it with your teeth" indicates to a firm grip. It could also mean that one should
exercise patience during times of turmoil just as one who is in pain bites his teeth.
Commentary
In this hadith, the Messenger of Allah
prophesised differences and disunity in the Ummah.
This was part of the comprehensive knowledge granted to him. He would narrate such matters
in general terms to the Sahabah , and explained details thereof to selected Sahabah like
Hudhayfah 4
's and Abu Hurayrah
ge. The Messenger of Allah
advised that in times of
differences and problems we should hold onto the Sunnah of the Messenger of Allah
and
the ways of the rightly guided khulafa', Abu Bakr
‘Umar
‘Uthman 4
and 'Alī
In our era, scholars have stated that it is not permissible to follow any way other than that
codified by the four illustrious Imams, Abu Hanifah , Malik , Shafi I and Ibn Hanbal
5. The reason for this is that the four madhahib propounded by these Imams are based on
the Qur'an, Sunnah and ways of the rightly guided khulafa'.
The Messenger of Allah
instructed us to hold firmly onto the Sunnah and to strive in
adopting it like a person who holds tightly onto something with his teeth so that it does not
57 Al-'Irbad ibn Sāriyah Abū Najih 4% was the fourth person to accept Islam. He lived in Syria and
passed away in 75 Hijrī. He narrated from 'Abd al-Rahman ibn 'Umar &
, Jubayr ibn Nufayr % and
Khalid ibn Ma'dan
g. A total of 31 ahadith are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
slip from him. At the same time, we have been warned from introducing bid'at (innovations)
into Islam and from following any other way besides that of the rightly guided khulafa'.
Anything that is not part of the shariah must be opposed and rejected as it is based on
falsehood.
Scholars have explained that a bid'ah is despised if it opposes the Sunnah. However, innovations
such as Tarawīh in congregation and the first adhan of Jumu'ah were introduced after the
demise of the Messenger of Allah
but were unanimously accepted by the Șahabah. Hence,
scholars have divided innovations into various types:
a. Wajib 'alal kifayah (compulsory upon a portion of the community) - An example of this is
the teaching of Islamic knowledge.
b. Harām (prohibited) - Innovations that oppose the teachings of the Ahlus Sunnah Wal Jama'ah.
c. Mandūbah (recommended) - Beneficial practices that were not prevalent during early
Islamic times such as madrasahs.
d. Makrūhah (discouraged) - Activities such as decorating masājid.
e. Mubāhah (acceptable) - Practices such as preparing a variety of food and drink.
Additional Points
One should obey the leaders as long as they do not encourage the disobedience of Allah &s.
Hadīth 158
، قَالَ : ((كُلُّ أُمَّتِي يَدخُلُونَ الجَنَّةَ إلَّ مَنْ
الثَّالثُ: عَنْ أَبي هريرةَ ﴿هُ: أَنَّ رَسُول الله
أَبَى)). قيلَ: وَمَنْ يَأْبَى يَا رَسُول الله؟ قَالَ: (( مَنْ أَطَاعَنِي دَخَلَ الجَنَّةَ ، وَمَنْ عَصَانِي
فَقَدْ أَبَى )) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "All of
my Ummah shall enter Paradise except those who reject." He was asked: "O
Messenger of Allah! Who are those who reject?" He replied: "Those who
obey me shall enter Paradise and those who disobey me reject." (Bukhārī)
Commentary
According to the teachings of Islam, we believe that a disbeliever who rejects Allah &s and
the Messenger of Allah
will never enter Paradise. On the other hand, a Muslim who does
not reject Allah &s and the Messenger of Allah
but disobeys them will not enter Paradise
together with those who were pious and successful, rather his entry will be delayed.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 159
الرابع : عن أَبي مسلم ، وقيل : أَبي إياس سَلمة بنِ عمرو بنِ الأكوع له: أنَّ رَجُلاً أَكَلَ عِنْدَ
بِشِمَالِهِ ، فَقَالَ : ((كُلْ بِيَمِينكَ )) قَالَ : لا أَسْتَطِيعُ . قَالَ : (( لا استَطَعْتَ ))
رَسُول الله
مَا مَنَعَهُ إلَّ الكِبْرُ فَمَا رَفَعَهَا إِلَى فِيهِ . رواه مسلم .
Salamah ibn 'Amr ibn al-Akwa'442, 58 narrates that a man ate food with his
left hand in the presence of the Messenger of Allah
, so he
said to
him: "Eat with your right hand." He replied: "I cannot." He
said: "Then
you will not be able to." Nothing but pride had prevented him from eating
with his right hand. Consequently, he was never again able to raise his
hand to his mouth. (Muslim)
Commentary
The person ate using his left hand out of pride and opposed Allah's &s law and the Sunnah
without any valid reason. The Messenger of Allah
therefore, made a du'a' of misfortune
against him. It should be noted that a person is permitted to eat with his left hand if he is
compelled to do so due to a valid reason such as sickness.
In essence, the hadith teaches us that following the Sunnah is a matter of honour and dignity,
while opposing the Sunnah is ingratitude.
Additional Points
v Every noble deed should be done using the right hand and every lowly act should be
done using the left hand.
v It is praiseworthy to encourage good and forbid evil even at meal times.
v It is commendable to teach people the etiquette of eating.
Hadith 160
، يقول :
هَا ، قَالَ : سمعت رَسُول الله
الخامس : عن أَبي عبدِ الله النعمان بن بشير ◌ّ
(( لَتُسَوِّنَ صُفُوفَكُمْ ، أَوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ )) مُتَفَقٌّ عَلَيْهِ .
يُسَوِّي صُفُوفَنَا حتى كأنَّمَا يُسَوِّي بِهَا القِدَاحَ حَتَّى
وفي رواية لمسلم : كَانَ رَسُول الله
58 Salamah ibn 'Amr ibn al-Akwa'
participated in the pledge of Ridwan. He was extremely brave
and a distinguished archer. He participated in 7 battles with the Messenger of Allah
. Allah &'s blessed
him with great ability. He could run faster than a horse. He passed away in Madinah Munawwarah in
74 Hijrī and 77 ahādīth are narrated from him.

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إِذَا رَأَى أَنَّا قَدْ عَقَلْنَا عَنْهُ. ثُمَّ خَرَجَ يَوماً فقامَ حَتَّى كَادَ أَنْ يُكَبِّرَ فرأَى رَجلاً بَادِياً صَدْرُهُ ،
فَقَالَ : (( عِبَادَ الله، لَتُسَوِّنَّ صُفُوفَكُمْ أَوْ لَيُخَالِفَنَّ اللهُ بَيْنَ وُجُوهِكُمْ))
Al-Nu'man ibn Bashir&g59 narrates: I heard the Messenger of Allah
saying: "You should most certainly straighten your rows (in salah) or else
Allah &'s will create friction between your hearts." (Bukhārī, Muslim)
A narration of Muslim has: "The Messenger of Allah
used to straighten
our rows (in salah) to such an extent that it was as though he was using
them to straighten arrows, until he was convinced that we understood
the matter. Then one day, he arrived, stood up and was about to say the
takbir, when he saw a man with his chest protruding. He said: 'O servants
of Allah! You should straighten your rows or else Allah &s will create
friction between your hearts."
Commentary
The command to "straighten your rows" means that those performing congregational salah
should stand in a straight line next to each other. A warning from the Messenger of Allah
in this regard indicates the importance of this instruction. Imam Nawawi ; said that
"creating friction between your hearts" means that people will be afflicted with enmity,
hatred and conflicting views. In other words, external disparity will result in internal conflict.
Viewed from a wider perspective, just as Muslims need to show uniformity and discipline in
salah they also need to be united in their utterances, intentions and objectives. The training
of unity in salah should be extended to all aspects of life.
Additional Points
v It is permissible to speak in the period between the iqamah and the commencement of
șalāh regarding an issue of salāh. Some scholars have allowed speaking regarding other
matters as well, however in such a case it is recommended that the iqamah be repeated.
Hadith 161
السادس : عن أَبي موسى ◌ُّهُ، قَالَ: احْتَرِقَ بَيْتٌ بالمَدِينَةِ عَلَى أَهْلِهِ مِنَ اللَّيْلِ ، فَلَمَّا حُدِّثَ
رسولُ اللهِ ﴿ه بِشَأْنِهِمْ، قَالَ: ((إنَّ هَذِهِ النَّارَ عَدُوٌّ لَكُمْ، فَإِذَا نِمْتُمْ ، فَأَطْفِتُوهَا عَنْكُمْ ))
59 The parents of this Sahabī were also Sahabah of the Messenger of Allah
g. He was the first child
born to the Ansar after Hijrah. He lived in Syria and later on became a leader of Kūfah. Mu'awiyah 4g)
then relocated him to Hims where he was martyred in 64 Hijrī. 114 ahadith are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
مُتَّفَقٌ عَلَيْهِ .
Abū Mūsā dog narrates that a house in Madinah together with its inhabitants
burnt down one night. When the Messenger of Allah
was informed
of this he said: "Fire is your enemy. When you go to sleep, you should
extinguish it." (Bukhārī, Muslim)
Vocabulary and Definitions
Fire has been referred to as an "enemy" despite its benefits because of its general potential
of causing damage to life and wealth.
Commentary
The command in this hadith has to do with safety and well-being in daily life. Caution in
such matters ensures the protection of life and wealth. It is common, even today to hear
of fires starting from electrical heating appliances left switched on negligently. The hadith
illustrates the mercy of the Messenger of Allah
upon the Ummah as he showed concern
for our worldly safety as well as our spiritual well-being.
Additional Points
v Any form of light or heat that is controlled or harmless may be left on when one goes
to sleep.
Hadīth 162
: (( إِنَّ مَثَلَ مَا بَعَثَنِي الله بِهِ
السابع : عَنْهُ ، قَالَ : قَالَ رَسُول الله
مِنَ الهُدَى والعِلْم كَمَثَلِ غَيْثٍ أَصَابَ أَرْضاً فَكَانَتْ مِنْهَا طَائِفَةٌ طَيَِّةٌ ، قَبِلَتِ المَاءَ فَأَنْتَتِ
الكَلَأَ والعُشْبَ الكَثِيرَ ، وَكَانَ مِنْهَا أَجَادِبُ أمسَكَتِ المَاءِ فَتَفَعَ اللهُ بِهَا النَّاسَ فَشَرْبُوا مِنْهَا
وَسَقُوا وَزَرَعُوا ، وَأَصَابَ طَائفةً مِنْهَا أَخْرَى إِنَّمَا هِيَ قِيعَانٌ لا تُمْسِكُ مَاءً وَلاَ تُنِتُ كَلاً ،
فَذَلِكَ مَثَلُ مَنْ فَقُهَ فِي دِينِ اللهِ وَنَفَعَهُ بِمَا بَعَثَنِي الله بِهِ فَعَلِمَ وَعَلَّمَ ، وَمَثَلُ مَنْ لَمْ يَرْفَعْ بِذَلِكَ
رَأْسَاً وَلَمْ يَقْبَلْ هُدَى اللهِ الَّذِي أَرْسِلْتُ بِهِ )) مُتَّفَقٌّ عَلَيهِ .
(( فَقُهَ )) بضم القافِ عَلَى المشهور وقيل بكسرِها : أي صار فقيهاً .
Abū Mūsa 4% narrates that the Messenger of Allah
said: "The example
of the guidance and knowledge with which Allah & sent me is like that of
abundant rain which falls on the earth. Some of it is fertile and it absorbs
the water and causes grass and vegetation to grow. Some of it is hard and

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RIYĀD AL-ȘĀLIĶĪN
holds the water enabling Allah &s to allow people to use it. They drink
from it, give it to their animals to drink and use it for irrigation. Some of
it is barren land and it neither stores the water nor allows vegetation to
grow. The first type of land is an example of a person who understands
the religion of Allah &s and that with which Allah &'s has sent me, hence
he acquires knowledge and conveys it to others; and the last type of land
is an example of a person who pays no attention to knowledge and does
not accept the guidance of Allah des with which I have been sent." (Bukhārī,
Muslim)
Commentary
Knowledge and guidance have been very appropriately compared to rain because the former
enlivens dead hearts just as the latter enlivens barren ground. It is interesting to note that
the Arabic word used here for rain is "ghayth". The word matr also means rain but ghayth
has been preferred because it refers to necessary rain at the time of drought. This alludes
to the fact that, before the prophethood of the Messenger of Allah
humankind was in
a spiritual drought, which was quenched by the fountains of knowledge, which he brought.
The similitude of three types of people has been mentioned here. One who benefits himself
by means of knowledge and teaches it to others is like fertile land, which grows crops and
allows other creatures to benefit from it. One who only bears knowledge, but does not benefit
thereby is like hard ground, which only stores water for others. One who benefits neither
himself nor others by means of knowledge is like a barren land.
Every Muslim should strive to be like that portion of fertile land that benefits itself and
others. Fortunate are those noble servants of Allah des who make it their mission in life to
acquire true knowledge, practise upon it and teach it to others.
Additional Points
v The Messenger of Allah
taught by means of everyday examples and similitudes in
order to enable his audience to understand difficult concepts and to encourage them to
practise upon his teachings.
Hadīth 163
: (( مَثَلِي وَمَثَلُّكُمْ كَمَثَلِ رَجُلٍ أَوْقَدَ نَاراً
الثامن: عن جابر ﴿لَّهُ ، قَالَ : قَالَ رَسُول الله
فَجَعَلَ الجَنَادِبُ والفَرَاشُ يَقَعْنَ فِيهَا وَهُوَ يَدُبُّهُنَّ عَنْهَا، وَأَنَا آخذٌ بِحُجَزَكُمْ عَنِ النَّارِ ، وَأَنْتُمْ
تَفَلَّتُونَ مِنْ يَدَيَّ )) رواه مسلم .

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RIYĀD AL-ȘĀLIĶĪN
(( الجَنَادِبُ)): نَحوُ الجرادِ وَالفَرَاشِ، هَذَا هُوَ المَعْرُوفِ الَّذِي يَقَعُ فِي النَّارِ. وَ((الحُجَزُ))
: جَمْعُ حُجْزَة وَهِيَ مَعْقِدُ الإِزَار وَالسَّراويل .
Jābir
e narrates that the Messenger of Allah
said: "My and your
example is like that of a person who ignites a fire and grasshoppers and
moths begin falling into it while he attempts to drive them away from it.
I am holding you by your waists and attempting to save you from falling
into the fire, but you desire to slip from my hands." (Muslim)
Commentary
The Messenger of Allah
mercifully and passionately encouraged humankind towards
practising upon his teachings and Sunnah and thereby save themselves from the fire of Hell.
This hadith describes those who choose to ignore the teachings of the Messenger of Allah
and instead follow their lowly desires.
The similarity of insects flying into a worldly fire and those from humanity who fall into the
fire of the Hereafter is clear: their choice is disastrous and they willingly destroy themselves
due to their recklessness.
Hadīth 164
أَمَرَ بِلَعْقِ الأَصَابِعِ وَالصَّحْفَةِ ، وَقَالَ : (( إِنَّكُمْ لا تَدْرونَ
التاسع : عَنْهُ : أَنَّ رَسُول الله
فِي أَيِّها البَرَكَةُ )) رواه مسلم
وفي روايةٍ لَهُ : (( إِذَا وَقَعَتْ لُقْمَةُ أَحَدِكُمْ فَلْيَأْخُذْهَا ، فَلَيُمِطْ مَا كَانَ بِهَا مِنْ أَذىَ ، وَلْيَأْكُلُهَا
وَلاَ يَدَعْهَا لِلشَّيطَانِ ، وَلا يَمْسَحْ يَدَهُ بالمِنْدِيلِ حَتَّى يَلْعَقَ أَصَابِعَهُ فَإِنَّهُ لاَ يَدْرِي فِي أَيِّ طَعَامِهِ
البَرَكة )) .
وفي رواية لَهُ : ((إِنَّ الشَّيطَانَ يَحْضُرُ أَحَدَكُمْ عِنْدَ كُلِّ شَيءٍ مِنْ شَأْنِهِ ، حَتَّى يَحْضُرَهُ عِنْدَ طَعَامِهِ
، فَإِذَ سَقَطَتْ مِنْ أَحَدِكُمْ اللُّغْمَةُ فَلْيُمِطْ مَا كَانَ بِهَا مِنْ أَذَىَ ، فَلْيَأْكُلُهَا وَلاَ يَدَعْهَا لِلشَّيْطَانِ )) .
Jābir 4% narrates that the Messenger of Allah
commanded the licking
of the fingers and the plate (after eating) and he said: "You do not know
in which portion of the food blessing lies." (Muslim)
A narration of Muslim has: "If a morsel of your food falls to the ground, pick
it up, remove the dirt from it and eat it and do not leave it for Shaitan. Do
not wipe your hand with a cloth until you lick your fingers because you

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do not know in which portion of your food blessing lies."
Another narration of Muslim has: "Shaitan joins you in every task you pursue
and he even joins you when you eat food. So, if any morsel of your food
falls to the ground, remove the dirt from it and eat it and do not leave it
for Shaitan."
Commentary
Food may be broken down into four portions: that which has been eaten, that which remains
on the fingers, that which remains in the utensil and that which falls to the ground. This
hadith teaches us to consume all these portions of food. There are many advantages in licking
the fingers after eating: one benefits from the blessings contained in food, it is an expression
of gratitude for the bounty of food and it creates humility. Throwing away excess food is a
sign of pride and a declaration of ingratitude for Allah's &s bounties.
From other narrations, we learn that the Messenger of Allah
ate with three fingers: the
middle finger, the index finger and the thumb. Ibn Hajar & explained that the middle finger
should be licked first, then the index finger and lastly the thumb. The middle finger is the
longest and generally is soiled the most, hence it is to be licked first.
The blessings of food become manifest when it is a source of nourishment, it is consumed
and not wasted and it grants one the strength to engage in acts of worship.
Additional Points
This hadith proves that Shayatin exist and eat food.
v If it is not possible to remove any dirt or impurity that might have become attached to
the food, even after washing it, then it should be fed to an animal and not left for the
Shayātīn to consume.
Hadith 165
بِمَوْعِظَةٍ ، فَقَالَ : (( يَا أَيُّهَا النَّاسُ
العاشر: عن ابن عباس ﴿ه، قَالَ: قَامَ فِينَا رَسُول الله
، إِنَّكُمْ مَحْشُورونَ إِلَى الله تَعَالَى حُفَاةً عُرَاةً غُرْلاَ ﴿ كَمَا بَدَ أْنَا أَوَّلَ خَلْقِ نُعِيْدُهُ وَعْدًا عَلَيْنَا
، ألا
إِنَّا كُنَّا فِعِلِيْنَ﴾ ( الأنبياء: 104) ألا وَإِنَّ أَوَّلَ الخَلائِقِ يُكْسى يَومَ القِيَامَةِ إِبراهيمُ
وَإِنَّهُ سَيُجَاءُ بِرجالٍ مِنْ أُمَّتِي فَيُؤْخَذُ بِهِمْ ذَاتَ الشَّمَالِ ، فَأَقُولُ: يَا رَبِّ أَصْحَابِي . فَيَّقَالُ :
إِنَّكَ لاَ تَدْرِي مَا أَحْدَثُوا بَعْدَكَ . فَأَقُولُ كَمَا قَالَ العَبدُ الصَّالِحُ: ﴿ وَكُنْتُ عَلَيْهِمْ شَهِيْدًا مَّا
دُمْتُ فِيْهِمْ﴾ إِلَى قولِهِ: ﴿الْعَزِيْزُ الحَكِيْمُ﴾ (المائدة: ١١٧ - ١١٨) فَيُقَالُ لِي : إِنَّهُمْ لَمْ

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RIYĀD AL-ȘĀLIĶĪN
يَزَالُوا مُرْتَدِّينَ عَلَى أَعْقَابِهِمْ مُنْذُ فَارَقْتَهُمْ )) مُتَفَقٌّ عَلَيْهِ .
Ibn 'Abbas s narrates: The Messenger of Allah
stood up to address us and
said: "O people! You will be resurrected before Allah &s barefooted, naked
and uncircumcised. [Allah & says:] 'As We originated the first creation, We
will repeat it. This is a binding promise upon Us. We shall fulfil it.' Know
that the first of the creation to be clothed on the day of Qiyamah shall
be Ibrahim &N. Some people from my Ummah will be seized and taken
to the left side (i.e. the Fire). I will say: 'O my Sustainer! These are from
my Ummah.' It will be said: 'You do not know what they innovated (in the
religion) after you.' I will say just as a righteous servant of Allah & (i.e.
'Īsā gte) said: 'I was witness to them as long as I was with them. When You
took me away, then You were watching over them. You are witness over
all things. If You punish them, then verily they are Your slaves, and if You
forgive them, then surely You are the Mighty, the Wise.' It will be said to
me: 'These people became renegades after you left them." (Bukhārī, Muslim)
Commentary
According to 'Allamah Suyūtī , Ibrahim Ne will be the first to be clothed because he was
thrown into the fire in a naked state. This speciality of his does not in any way make him
superior to the Messenger of Allah
because it does not necessitate absolute superiority
and we further believe that the Messenger of Allah
was the seal of the Messengers and
the best of creation.
Those who will be seized and cast into the Fire will be the hypocrites, or according to other
scholars, Muslims who were deficient in fulfilling the rights of others. It is our belief that
the apostates will forever remain in the Fire of Hell, while sinful Muslims will be punished
but will eventually attain salvation due to the intercession of the Messenger of Allah
Innovations have been severely prohibited in Islam; hence, one should be particularly careful
that one follows the teachings and Sunnah as taught in divine sources. Those who claim to be
Muslims but innovate, tread on dangerous ground because the intercession of the Messenger
of Allāh
will not benefit such people.
Hadith 166
الحادي عشر: عن أبي سعيد عبد الله بن مُغَفَّلِ بِّهَ، قَالَ: نَهَى رَسُول اللـهِ ﴾ه عَنِ الخَذْفِ،
وقالَ : (( إِنَّهُ لاَ يَقْتُلُ الصَّيْدَ ، وَلاَ يَنْكَأُ العَدُوَّ ، وإِنَّهُ يَفْقَأُ العَيْنَ ، وَيَكْسِرُ السِّنَّ )) مُتَّفَقٌّ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
٤ْ نَهَى عَنِ الخَذْفِ
وفي رواية: أنَّ قَرِيباً لابْنِ مُغَفَّل خَذَفَ فَهَاهُ ، وَقَالَ: إِنَّ رَسُول الله ﴿
، وَقَالَ : ((إِنَّهَا لاَ تَصِيدُ صَيداً)) ثُمَّ عادَ ، فَقَالَ: أُحَدِّثُكَ أنَّ رسولَ اللهِ﴾َ نَهَى عَنْهُ، ثُمّ
عُدْتَ تَخْذِفُ !؟ لا أُكَلِّمُكَ أَبَداً .
'Abdullah ibn Mughaffald2 60 narrates that the Messenger of Allah
prohibited the throwing of pebbles using the index finger and thumb and
said: "It neither kills game nor causes any destruction to the enemy, however,
it bursts an eye and breaks a tooth." (Bukhārī, Muslim)
According to another narration, a relative of ('Abdullah) ibn Mughaffal 44)
threw pebbles using his index finger and thumb. His relative stopped him
from doing so and said: "The Messenger of Allah
prohibited throwing
pebbles using the index finger and thumb and said: 'It does not kill game."
However, the person did it again. He then said: "I told you that the Messenger
of Allāh
prohibited this, yet you continue doing so. I will not speak
to you again."
Commentary
Imam Nawawī ( stated that this hadith proves the permissibility of remaining aloof from
one who is involved in innovation and sin. It is prohibited to remain aloof from someone for
more than three days due to personal or worldly reasons. However, if there is a valid Islamic
reason such as sin or transgression, then one is permitted to do so for more than three days.
An example of this was the case of those Sahabah A
% of Madinah Munawwarah who severed
ties with three other Sahabah for approximately fifty days because the latter remained absent
from the Battle of Tabuk without any valid reason.
The Șahabah of the Messenger of Allah
held every prophetic command in high regard
and could not bear others breaking it because they were fully convinced that the Sunnah is
an embodiment of blessing and goodness.
Hadīth 167
وعَن عابس بن رَبيعة ، قَالَ: رَأيْتُ عُمَرَ بن الخطاب ﴿هُ يُقَبَّلُ الحَجَرَ - يَعْنِي : الأَسْوَدَ -
﴿ يُقَبِّلُكَ مَا
وَيَقُولُ : إني أَعْلَمُ أَنَّكَ حَجَرٌ مَا تَنْفَعُ وَلاَ تَضُرُّ ، وَلَولا أَنِّي رَأيْتُ رسولَ الله
60 'Abdullah ibn Mughaffal 4% was among those Sahabah who pledged allegiance to the Messenger of
Allāh
at Hudaybiyyah. He resided in Madinah Munawwarah and was one of the eleven people sent
by 'Umar dog to teach Islam in Basrah. He passed away in Başrah in 57 Hijrī. 43 ahadith are narrated
from him.

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RIYĀD AL-ȘĀLIĶĪN
قَبَّلْتُكَ . مُتَّفَقٌّ عَلَيْهِ .
'Abis ibn Rabī 'ahan 61 narrates: I saw 'Umar ibn al-Khattab de kissing
the Black Stone and saying: "I know that you are a stone that can neither
benefit nor harm. If I had not seen the Messenger of Allah
kissing you,
I would never have kissed you." (Bukhārī, Muslim)
Commentary
The core message of this hadith, which is absolute obedience to Allah & and His Messenger
, is a pivotal teaching of Islam.
التسليم للشارع في أمور الدين وحسن الاتباع فيما لم يكشف عن معانيه، وهي قاعدة عظيمة في
اتباع النبي فيما يفعله ولو لم نعلم الحكمة فيه
To submit to the law-giver (Allah ) in matters of religion and to gracefully
accept matters whose meanings may be concealed is a fundamental principle
regarding obedience to the actions of the Messenger of Allah
even if we
do not understand their wisdom.
Scholars of hadith have mentioned that 'Umar &
% clarified his action of kissing the Black Stone
in order to dispel the notion that istilām is a form of veneration. It should be remembered
that the Arabs had very recently abandoned idol worship; hence, actions of this nature could
very easily have been misinterpreted by them.
Additional Points
v Muslim leaders and Imams should explain and clarify any of their actions that have the
potential of being misunderstood by their congregations.
v It is not permissible to kiss any stone apart from the Black stone.
CHAPTER 17
باب في وجوب الانقياد لحكم الله وما يقوله من دُعِيَ إِلَى ذلِكَ وأَمِرَ بمعروف أَوْ نُمِيَ عن منكر
Chapter on the obligation of submitting to the order of Allah &s and what is
to be said by one who is invited to that, commanded to good and forbidden
from evil
61 This high-ranking Tabi'ī was a Mukhadram, i.e. a person who was born in the time of the Messenger
of Allāh
but was not blessed with his companionship.