النص المفهرس

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قَالَ الله تَعَالَى: ﴿فَلاَ وَرَبِّكَ لَا يُؤْمِنُوْنَ حَتَّى يُحَكِّمُوْكَ فِيْمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوْا فِىَ
اَنْفُسِهِمْ حَرَجًا مَِّّا قَضَيْتَ وَيُسَلِّمُوْا تَسْلِيْمًا﴾ (النساء: ٦٥)،
Allāh &s says: "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: ﴿إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِيْنَ إِذَا دُعُؤَّا إِلَى اللهِ وَرَسُوْلِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُوْلُوْا
سَمِعْنَا وَاَطَعْنَا وَأُولَئِكَ هُمُ الْمُفْلِحُوْنَ﴾ ( النور: ٥١) .
Allāh &s says: "When the believers are summoned to appear before Allah
and His Messenger so that he may pass judgment between them, all they say
is: 'We hear and we obey.' These are the successful ones." (Sūrah al-Nur, 51)
وفيه من الأحاديث : حديث أبي هريرة المذكور في أول الباب قبله وغيره من الأحاديث فِيهِ .
Hadīth 168
عن أَبي هريرة ﴿هَ، قَالَ: لَمَّا نَزَلَتْ عَلَى رَسُول اللـه عنه: ﴿لِلِهِ مَا فِى السَّمُوْتِ وَمَا فِى
الْأَرْضِ وَإِنْ تُبْدُوْا مَا فِيُّ اَنْفُسِكُمْ أَوْ تُخْفُوْهُ يُحَاسِبْكُمْ بِهِ اللهُ﴾ الآية (البقرة: 284) اشْتَدَّ
﴿ ثُمَّ بَرَكُوا عَلَى الرُّكَبِ ، فَقَالُوا :
، فأتوا رَسُول الله
ذلِكَ عَلَى أَصْحَابٍ رَسُول الله
أيْ رسولَ الله، كُلِّفْنَا مِنَ الأَعمَالِ مَا نُطِيقُ: الصَّلاةَ والجِهَادَ والصِّيامَ والصَّدَقَةَ ، وَقَدْ أُنْزِلَتْ
: (( أُتُرِيدُونَ أنْ تَقُولُوا كَمَا قَالَ أَهْلُ الكِتَابَيْنِ
عَلَيْكَ هذِهِ الآيَةُ وَلا نُطِيقُها. قَالَ رَسُول الله فُ
مِنْ قَبْلِكُمْ: سَمِعْنَا وَعَصَيْنَا؟ بَلْ قُولُوا سَمِعَنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ المَصِيرُ)) فَلَمَّا
اقْتَرَأَهَا القومُ ، وَذَلَّتْ بِهَا الْسَتُهُمْ أَنْزَلَ اللهُ تَعَالَى في إثرِهَا: ﴿أُمَنَ الرَّسُوْلُ بِمَّا أُنْزِلَ إِلَيْهِ
مِنْ رَّبِّهِ وَالْمُؤْمِنُوْنَ كُلُّ أُمَنَ بِاللهِ وَمَئِكَتِهِ وَكُبِهٍ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ اَحَدٍ مِّنْ رُّسُلِهِ وَقَالُوْا
سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيْرُ﴾ ( البقرة: ٢٨٥) فَلَمَّا فَعَلُوا ذلِكَ نَسَخَهَا اللهُ
تَعَالَى، فَأَنزَلَ اللهِ هِ: ﴿لَا يُكَلِّفُ اللهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ
رَبَّنَا لَا تُؤَاخِذْنَآ إِنْ نَّسِيْنَ أَوْ اَخْطَأْنَا﴾ ( البقرة: ٢٨٦) قَالَ: نَعَمْ ﴿رَبَّنَا وَلَا تَحْمِلْ عَلَيْنًا
إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِيْنَ مِنْ قَبْلِنَا﴾ قَالَ: نَعَمْ ﴿رَبَّنَا وَلَا تُحَمَّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ﴾ قَالَ
: نَعَمْ ﴿وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا أَنْتَ مَوْلُنَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكُفِرِيْنَ﴾ قَالَ : نَعَمْ
. رواه مسلم .

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Abū Hurayrah 4
narrates: "When the verse, 'To Allah alone belongs
everything in the heavens and the earth. Whether you expose what is in
your hearts or conceal it, Allah will call you to account for it', was revealed,
it was difficult for the Șahabah of the Messenger of Allah
to bear. They
went to the Messenger of Allah
, fell to their knees and said: 'O Messenger
of Allah! We have been commanded to do deeds which we are capable
of doing, such as salah, jihad, sawm and charity. Now, this verse has been
revealed to you and we do not have the ability to bear it.' The Messenger
of Allah
said: 'Do you intend making a statement like that of the people
of the Book before you: 'We hear and we disobey'? Rather say: 'We hear
and we obey. O our Sustainer! We seek Your forgiveness and to You is the
eventual return.' When the people recited it and their tongues submitted
to it, Allah &'s revealed the verse: 'The Messenger believes in the Book that
has been revealed to him from his Sustainer and so do the believers. Each
of them believes in Allah, His angels, His Books and His Messengers. (They
say): 'We do not differentiate between any of His Messengers.' And they say:
'We hear and we obey. O our Sustainer! We seek Your forgiveness. To You
is the eventual return.' When the Sahabah did this, Allah abrogated
the first verse and revealed: 'Allah does not impose on a soul more than it
can bear. For it is the reward of that which it earns and against it is (the
punishment) for that which it commits. O our Sustainer! Do not take us
to task if we forget or make a mistake.' He said: 'Yes.' 'O our Sustainer! Do
not place upon us a burden like You placed on those before us.' He said:
'Yes.' 'O our Sustainer! Do not place upon us a burden for which we do not
have the strength. Pardon us, forgive us and show mercy to us. You are
our Master. And help us against the disbelievers.' He said: 'Yes." (Muslim)
Commentary
The hadith teaches us that a Muslim should accept and obey the commands of Allah de,
knowing that He will not order us to do something that is beyond our ability.
The Sahabah co initially felt that they could not shoulder the responsibility of being taken
to task for their inner feelings and thoughts. They mentioned this fear to the Messenger of
Allāh
,
who warned them that they should not be like the Jews and Christians who heard
the Messengers but did not obey them. When the Sahabah
accepted this advice and
submitted to it, Allah & praised them in the subsequent verse and abrogated the earlier
verse. This was in stark contrast to the disgrace that engulfed the Banū Israil who chose to

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oppose the commands of Allah & and the teachings of their Messengers
Additional Points
One of the advantages that stemmed from the obedience of the Sahabah
was that
humanity was taught, through these Qur'anic verses, the method of making du'a' to
Allah &s.
v One will only be taken to task for those evil thoughts which one consciously brings to
mind.
CHAPTER 18
باب في النھي عن البدع ومحدثات الأمور
Chapter on the prohibition of innovations and introducing new matters in
religion
قَالَ الله تَعَالَى: ﴿فَذَا بَعْدَ الْحَقِّ إِلاَّ الضَّلُلُ﴾ ( يونس: ٣٢)،
Allāh &s says: "After the truth, there is only deviation?" (Sūrah Yunus, 32)
وَقَالَ تَعَالَى : ﴿ مَا فَرَّطْنَا فِى الْكِتُبِ مِنْ شَىْءٍ﴾ (الأنعام: ٣٨)،
Allāh &s says: "We have not omitted anything in the book." (Sūrah al-
An'ām, 38)
وَقَالَ تَعَالَى: ﴿فَإِنْ تَنَازَعْتُمْ فِى شَىْءٍ فَرُدُّوْهُ إِلَى اللهِ وَالرَّسُوْلِ﴾ ( النساء : ٥٩ ) أي
الكِتَابِ وَالسُّنَّةِ .
Allāh &s says: "Then if you dispute regarding any matter, then refer it to
Allah and the Messenger." (Sūrah al-Nisā', 59)
In other words, refer it to the Qur'an and the Sunnah.
وَقَالَ تَعَالَى: ﴿وَأَنَّ هُذَا صِرَاطِئْ مُسْتَقِيْمًا فَاتَّبِعُوْهُ وَلَا تَتَبِعُوا السُّبْلَ فَتَفَرَّقَ بِكُمْ عَنْ
سَبِيلِهِ﴾ ( الأنعام : ١٥٣)،
Allah des says: "This is My straight path, so follow it. And do not follow

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other paths for they will deviate you from His path." (Sūrah al-An'ām, 153)
وَقَالَ تَعَالَى: ﴿قُلْ إِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِىْ يُحِبْكُمُ اللهُ وَيَغْفِرْ لَكُمْ ذُنُوْيَكُمْ﴾ ( آل
عمران : ٣١) وَالآياتُ في البَابِ كَثيرةٌ مَعلُومَةٌ .
Allāh &s says: "Say: 'If you love Allah, then follow me, Allah will then love
you and forgive your sins." (Sūrah Āl 'Imran, 31)
Introduction
A bid'ah (innovation) is defined as any act that is not based on any law of the shari'ah, nor can
it be proven or supported by the Qur'an or Sunnah. It is strongly prohibited because it destroys
and dilutes the foundational principles of the faith. Innovations are not necessarily limited
to acts of worship, but may also include religious beliefs, ideologies, behaviour and conduct.
Hadīth 169
: (( مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ
عن عائشة ﴿هَا ، قَالَتْ: قَالَ رَسُول الله
رَدٌّ )) مُتَّفَقٌّ عَلَيْهِ . وفي رواية لمسلم : (( مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أمرُنا فَهُوَ رَدٌّ )) .
A'ishah wos narrates that the Messenger of Allah
said: "Whoever
introduces into our religion that which is not part of it, it will be rejected."
(Bukhārī, Muslim)
A narration of Muslim has: "One who does an action which we did not
command, it will be rejected."
Commentary
From this hadith, we learn that every innovation or action that contradicts the clear texts
and laws of Islam should be disregarded.
The significance of this hadith can be deduced from the recommendation of Imam Nawawi (
that it be memorised, taught and spread so that unfounded practices may be eradicated. In
addition, according to Ibn Hajar 'Asqalanī , this hadith is regarded as one of the principles
and laws of religion. Al-Țufi &> stated that this hadith may be regarded as half of the proofs
of the shariah.
A new practice that was not prevalent during the era of the Messenger of Allah
or the
Sahābah , does not oppose the principles of Islam and falls within the scope of the laws
of shariah, will not be regarded as an innovation; rather, it may even be compulsory or
desirable to adopt. Examples of this include printing of educational Islamic literature, usage

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of sophisticated weaponry, construction of Islamic institutions, writing of the Qur'anic text in
a book form and the four madhahib. The root and foundation of each of these can be backed
by a Qur'anic verse or prophetic practice; hence, these are not regarded as innovations.
Hadīth 170
﴿ إِذَا خَطَبَ احْمَرَّتْ عَيْنَاهُ ، وَعَلَا صَوتُهُ ، وَاشْتَدَّ
وعن جابر ﴿ّهُ ، قَالَ : كَانَ رَسُولُ الله :
غَضَبُهُ، حَتَّى كَأَنَّهُ مُنْذِرُ جَيشٍ ، يَقُولُ: ((صَبَّحَكُمْ وَمَسَّاكُمْ)) وَيَقُولُ: ((بُعِثْتُ أَنَا وَالسَّاعَةُ
كَهَاتَيْنِ )) وَيَقْرِنُ بَيْنَ أُصبُعَيْهِ السَّبَّابَةِ وَالوُسْطَى، وَيَقُولُ: ((أمَّا بَعْدُ ، فَإِنَّ خَيْرَ الحَديثِ
كِتَابُ الله، وَخَيرَ الهَدْيِ هَدْيُ مُحَمَّدِ ﴿ه، وَشَرَّ الأُمُورِ مُحْدَثَاتُهَا، وَكُلَّ بِدْعَة ضَلالَةٌ ))
ثُمَّ يَقُولُ : (( أَنَا أوْلَى بِكُلِّ مُؤمِنٍ مِنْ نَفْسِهِ، مَنْ تَرَكَ مَالاَ فَأَهْلِهِ ، وَمَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً
فَإِلَيَّ وَعَلَيَّ)) رواه مسلم. وعن العرباض بن سَارية ◌ُّهُ حدِيثه السابق في بابِ المحافظةِ
عَلَى السنةِ .
Jābir 4% narrates: "When the Messenger of Allah
used to deliver a
sermon, his eyes would become red, he would raise his voice and his anger
would intensify, as though he was warning of an impending army. He would
say: 'Beware against an attack in the morning and evening.' He would say: 'I
have been sent at a time when I and the Final Hour are like this.' He would
then join his index and middle fingers. He would say: 'To proceed: The best
speech is the Book of Allah. The best guidance is the way of Muhammad
The worst of matters are those that are introduced (in the religion). Every
innovation is a misguidance.' He would say: 'I am closer to every believer
than his own self. Whoever leaves behind wealth, it is for his family and
whoever leaves behind debts or needy children, they are for me and are
my responsibility." (Muslim)
The hadith of al-'Irbad ibn Sariyah
was narrated in the previous chapter.
Refer to hadith no. 157.
Vocabulary and Definitions
The Messenger of Allah
joined his index and middle fingers to show the closeness of
Qiyāmah.
"They are for me and are my responsibility" meant that the Messenger of Allah
would
handle the debts of orphans left by the deceased, and see to their needs. In the light of other
narrations, the Messenger of Allah
regarded debts as his responsibility in the case where

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a person incurred legitimate, interest free debt, and the individual had an intention to settle
the debt, however death overtook him.
Commentary
The hadith teaches us that the best path to follow is that of the Qur'an and Sunnah, while
the worst is that of innovation.
The description of the Messenger of Allah
given at the beginning of this hadith provides
us with a clear indication of his physical state when he encountered disobedience. He would
sound a warning just as a person would warn of an approaching army. This stemmed from his
deep compassion for the Ummah and his fear of the difficult conditions of the day of Qiyamah.
Additional Points
It is compulsory for a community to take care of the needs of orphans and widows.
CHAPTER 19
باب فيمن سن سنة حسنة أَوْ سيئة
Chapter on a person who initiates a good or evil way
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يَقُوْلُوْنَ رَبَّ هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيْتِنَا قُرَّةَ أَعْيُنِ وَّاجْعَلْنَا
لِلْمُتَّقِيْنَ اِمَامًا﴾ (الفرقان : ٧٤)،
Allāh &s says: "Those who say: 'O our Sustainer! Grant us from our wives
and our children coolness of the eyes and make us leaders of the righteous."
(Sūrah al-Furqān, 74)
وَقَالَ تَعَالَى: ﴿وَجَعَلْنُهُمْ آَئِمَّةً يَّهْدُوْنَ بِاَمْرِنَا﴾ (الأنبياء: ٧٣).
Allāh &s says: "We made them leaders, who guided by Our command."
(Sūrah al-Ambiyā', 73)
Hadith 171
فَجَاءهُ
عن أَبي عمرو جرير بن عبد الله ﴿ه، قَالَ: كنا في صَدْرِ النَّهَارِ عِنْدَ رَسُول الله
قَوْمٌ عُرَاةٌ مُجْتَابِي النَّمَارِ أَوْ العَبَاءِ ، مُتَقَلِّدِي السُّيُوفِ، عَامَّتُهُمْ من مضر بَلْ كُلُّهُمْ مِنْ مُضَرَ ،
فَتَمَعَّرَ وَجْهُ رَسُول الله :﴿ لما رَأَى بِهِمْ مِنَ الفَاقَةِ، فَدَخَلَ ثُمَّ خَرَجَ، فَأَمَرَ بِلالاً فَذَّنَ وَأَقَامَ

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، فَصَلَّى ثُمَّ خَطَبَ ، فَقَالَ: (( ﴿يَآَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِىْ خَلَقَكُمْ مِّنْ نَّفْسٍ وَاحِدَةٍ
﴾ إِلَى آخر الآية: ﴿إِنَّ اللهَ كَانَ عَلَيْكُمْ رَقِيْبًا﴾ ، والآية الأَخْرَى التي في آخر الحَشْرِ:
﴿يَأَيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ وَلْتَنْظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدِ﴾ تَصَدَّقَ رَجُلٌ مِنْ دِينَارِهِ، مِنْ
دِرهمِهِ، مِنْ تَوِهِ، مِنْ صَاعِ بُرِّهِ، مِنْ صَاعٍ تَمْرِهِ - حَتَّى قَالَ - وَلَوْ بِشقِّ تَمَرَةٍ)) فَجَاءَ رَجُلٌ
مِنَ الأَنْصَارِ بِصُرَّةٍ كَادَتْ كَفُّهُ تَعَجَزُ عَنْهَا، بَلْ قَدْ عَجَزَتْ، ثُمَّ تَتَابَعَ النَّاسُ حَتَّى رَأيْتُ كَومَيْنِ
مِنْ طَعَامِ وَثِيَابٍ ، حَتَّى رَأيْتُ وَجْهَ رَسُول الله ﴿ يَتَهَلَّلُ كَأَنَّهُ مُذْهَبَةٌ. فَقَالَ رَسُول الله
(( مَنْ سَنَّ في الإسلامِ سنَّةً حَسَنَةً فَلَهُ أجْرُهَا، وَأَجْرُ مَنْ عَمِلَ بِهَا بَعْدَهُ، مِنْ غَيْرِ أنْ يَنْقُصَ
مِنْ أُجُورِهِمْ شَيءٌ، وَمَنْ سَنَّ في الإسْلامِ سُنَّةً سَيَّةً كَانَ عَلَيهِ وِزْرُهَا ، وَوِزْرُ مَنْ عَمِلَ بِهَا مِنْ
بَعْدِهِ ، مِنْ غَيرِ أنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيءٌ)) رواه مسلم .
قَولُهُ: (( مُجْتَابِي النِّمَارِ )) هُوَ بالجيم وبعد الألِفِ باءٌ مُوَخَّدَةٌ ، والنِّمَارِ جَمْعُ نَمِرَةٍ وَهِيَ
كِسَاءٌ مِنْ صُوفٍ مُخَطَّطٌ . وَمَعْنَى (( مُجْتَابِهَا))، أي: لاَبِيهَا قَدْ خَرَقُوهَا فِي رُؤوسِهِم
. وَ((الجَوْبُ)) القَطْعُ، ومِنْهُ قَولُهُ تعالى: { وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ} ((2))
أي نَحْتُوهُ وَقَطَعُوهُ. وَقَولُهُ: ((تَمَعَّرَ )) هُوَ بالعين المهملة: أَيْ تَغَيَّرَ . وَقَولُهُ : ((رَأَيْتُ
كَوْمَينٍ)) بفتح الكافِ وَضَمِّهَا: أي صُبْرَتَيْنِ . وَقَولُهُ : ((كَأَنَّهُ مُذْهَبَةٌ)) هُوَ بِالذال المُعْجَمَةِ
وفتح الهاءِ والباءِ الموحّدةِ قالَهُ القاضي عِيَاضٌ وَغَيْرُهُ وَصَحَّفَهُ بَعْضُهُمْ، فَقَالَ: (( مُدْهُنَةٌ
)) بدَال مهملة وَضَمِّ الهاءِ وبالنونِ وكذا ضبطه الحميدي . والصحيح المشهور هُوَ الأول
. والمراد بهِ عَلَى الوجهين : الصفاءُ والاستنارة .
Jarir ibn 'Abdullah al- 62 narrates: "We were once in the company of the
Messenger of Allah
at the beginning of the day when a group of people
came to him. Their bodies were exposed and they wore tattered garments
that were cut by the neck and from their necks hung swords. Most of them,
indeed all of them, were from the Mudar tribe. The face of the Messenger
of Allāh
changed colour when he saw their poverty. He entered his
house and then returned and ordered Bilal dog to call out the adhan and
the iqamah. He led the salah and then addressed the people: 'O people!
62 Jarīr ibn 'Abdullah 4% accepted Islam 40 days before the demise of the Messenger of Allah
He was extremely handsome. 'Umar 4% said that he was the Yusuf of this Ummah. He was very tall,
reaching the height of the hump of a camel. He led his people in the days of ignorance as well as in
the era of Islam. He was instrumental in many of the wars in 'Iraq and passed away in 51 Hijrī. 100
ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Fear your Sustainer Who created you from a single soul, created from it
its spouse and spread great numbers of men and women from the two.
Fear that Allah in whose name you ask of one another and be mindful
of your relatives. Surely Allah is watchful over you.' (Sūrah al-Nisa', 1)
He also recited the ending verses of Surah al-Hashr: 'O you who believe!
Fear Allah and let every soul see what it has sent forward for tomorrow.'
(Sūrah al-Hashr, 18) A person should give in charity from his dīnārs, his
dirhams, his clothes, his wheat, his dates - until he said - even a piece of
a date.' A man from the Ansar brought a bag that was almost too heavy to
carry, in fact, he could not. The people continued bringing things to such
an extent that I saw two heaps of food and clothing and I saw the face
of the Messenger of Allah
glittering like gold. The Messenger of Allāh
then said: 'One who initiates a good action in Islam shall receive the
reward thereof and also the reward of those who do that action after him,
without any decrease in his reward; and one who initiates an evil action in
Islam shall bear the sin thereof and also the sin of those who commit that
action after him, without any decrease in their sin."" (Muslim)
Commentary
This hadith teaches us that initiating a good action will draw for one the reward of all those
who continue it, while initiating an evil action will draw punishment in a similar manner.
The reward for those who initiate good is multiplied manifold because its ripple effect
continues until the day of Qiyamah. Based on the same logic we also deduce that the rank
and virtue of the classical scholars is far superior to that of contemporary scholars.
The expression of the Messenger of Allah
initially changed because he realised that the
wealthy did not help alleviate the plight of the poor. When the Sahabahd
obeyed his call
to assist them, the Messenger of Allah
became extremely pleased.
Additional Points
v The wealthy should assist and uplift those who are poor.
The Messenger of Allah
was extremely compassionate towards the destitute.
v One should hasten and compete with others in doing good deeds.
The behaviour of a Muslim should serve as a model of good conduct for others to follow.
Hadith 172
، قَالَ : (( لَيْسَ مِنْ نَفْس تُقْتَلُ ظُلْماً إلَّ كَانَ عَلَى ابْنِ
وعن ابن مسعود رُلَّهُ : أن النَّبِيّ

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RIYĀD AL-ȘĀLIĶĪN
آدَمَ الأَوْلِ كِفْلٌ مِنْ دَمِهَا ، لأَنَّهُ كَانَ أوَّلَ مَنْ سَنَّ القَتَلَ )) مُتَّفَقٌّ عَلَيْهِ .
Ibn Mas'ud dos narrates that the Messenger of Allah
said: "No person is
murdered unjustly without a share of that blood being placed on the first
son of Adam & because he was the first to initiate the act of murder."
(Bukhārī, Muslim)
Commentary
One should be cautious not to initiate evil because one who does so will be equal in the sin
of others who perpetuate it. Qabil's sister who was to be married to Habil was more beautiful
than Habil's sister who was to be married to Qabil. Qabil therefore wanted to marry his own
sister, but as this was not permissible, he murdered his brother out of jealousy. Due to his evil
action, he will continue to earn the sin of every murder because he was the first to initiate it.
Additional Points
v Shaitan drives a person towards jealousy, which in turn leads towards other forms of
sin such as murder.
CHAPTER 20
باب في الدلالة عَلَى خير والدعاء إِلَى هدی أَوْ ضلالة
Chapter on directing towards good, and inviting towards guidance or misguidance
قَالَ تَعَالَى: ﴿وَادْعُ إِلَى رَبِّكَ﴾ (القصص: ٨٧)،
Allāh & says: "Invite towards your Sustainer ... " (Sūrah al-Qaşaş, 87)
وَقَالَ تَعَالَى: ﴿أُدْعُ إِلَى سَبِيْلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾ (النحل: ١٢٥)،
Allāh &es says: "Invite to the path of your Sustainer with wisdom and good
counsel." (Sūrah al-Nahl, 125)
وَقَالَ تَعَالَى: ﴿وَتَعَاوَنُوْا عَلَى الْبِرِّ وَالتَّقْوُى﴾ (المائدة : ٢)،
Allāh &s says: "Assist each other in good deeds and piety." (Sūrah al-Ma'idah, 2)
وَقَالَ تَعَالَى: ﴿وَلْتَكُنْ مِّنْكُمْ أُمَّةٌ يَّدْعُوْنَ إِلَى الْخَيْرِ﴾ ( آل عمران: ١٠٤).

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RIYĀD AL-ȘĀLIĶĪN
Allāh &s says: "There should be a group from among you who invite towards
good." (Sūrah Āl 'Imran, 104)
Hadīth 173
﴾: (( مَنْ
، قَالَ : قَالَ رسولُ الله
وعن أبي مسعود عُقبةَ بنِ عمرو الأنصاري البدري تُ
دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ )) رواه مسلم .
Abū Mas'ūd 'Uqbah ibn 'Amr al-Ansarī al-Badrī 4% narrates that the
Messenger of Allah
said: "One who directs towards any good shall
receive a similar reward to that of the person who does it." (Muslim)
Commentary
Another narration provides the background of this hadith. It states that a person once came to
the Messenger of Allah
and requested for a conveyance. The Messenger of Allah
said
that he did not have a conveyance to give him. Another Sahabī who was present volunteered
to direct him to one who could give him a conveyance. In response the Messenger of Allah
said, "One who directs towards any good shall receive a similar reward to that of the
person who does it."
This hadith encourages us to invite and motivate others towards doing good actions. This will
not only draw great rewards in our favour but is a positive step towards reforming society
for the better.
Hadīth 174
، قَالَ : (( مَنْ دَعَا إِلَى هُدَىَ ، كَانَ لَهُ مِنَ الأَجْرِ
وعن أبي هريرة ﴿ه: أنَّ رَسُول الله
مِثْلُ أُجُورِ مَنْ تَبِعَه، لاَ يَنْقُصُ ذلِكَ مِنْ أُجُورِهِمْ شَيئاً، وَمَنْ دَعَا إِلَى ضَلَاَلَةٍ ، كَانَ عَلَيْهِ مِنَ
الإِثْمِ مِثْلُ أَثَامٍ مَنْ تَبِعَهُ ، لاَ يَنْقُصُ ذلِكَ مِنْ آَثَامِهِمْ شَيئاً )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
invites towards guidance shall receive a similar reward to that of all those
who follow him, without any decrease in their rewards; and one who invites
towards misguidance shall receive a similar sin to that of all those who
follow him, without any decrease in their sins." (Muslim)
Commentary
This hadith reinforces the message of the previous hadith. It further teaches us that we should
be far-sighted and always consider the consequences of our actions.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 175
، قَالَ يومٍ خَيَر : ((
لهُ : أَنَّ رَسُول الله
وعن أبي العباس سهل بن سعد الساعدي
الأُعْطِيَنَّ الرَّايَةَ غَداً رجلاً يَفْتَحُ الله عَلَى يَدَيِهِ، يُحبُّ اللهَ وَرَسولَهُ، ويُحِبُّهُ اللهُ وَرَسُولُهُ ))
، فَبَاتَ النَّاسُ يَدُوكُونَ لَيْلَهُمْ أَيُّهُمْ يُعْطَاهَا. فَمَّا أَصْبَحَ النَّاسُ غَدَوْا عَلَى رسولِ الله
كُلُّهُمْ يَرْجُو أَنْ يُعْطَاهَا. فَقَالَ : (( أينَ عَلِيُّ ابْنُ أَبي طالب؟ )) فقيلَ: يَا رسولَ الله، هُوَ
◌ُ فِي عَيْنَيْهِ ، وَدَعَا لَهُ
يَشْتَكِي عَيْنَهِ . قَالَ: ((فَأَرْسِلُوا إِلَيْهِ )) فَأُتِيَ بِهِ فَصَقَ رسولُ الله
فَبَرَأْ حَتَّى كَأَنْ لَمْ يَكُن بِهِ وَجَعٌ ، فَأَعْطَاهُ الرَّايَةَ. فَقَالَ عَلَّ اللَّهِ: يَا رَسُول اللـهِ ، أقاتِلُهُمْ حَتَّى
يَكُونُوا مِثْلَنَا؟ فَقَالَ : (( انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بسَاحَتِهِمْ، ثُمَّ ادْعُهُمْ إِلَى الإِسْلاَمِ ،
وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ مِنْ حَقِّ اللهِ تَعَالَى فِيهِ ، فَوَالله لَنْ يَهْدِيَ اللهُ بِكَ رَجُلاً وَاحِداً
خَيْرٌ لَكَ مِنْ حُمْرِ النَّعَم )) مُتَّفَقُّ عَلَيْهِ . قوله : (( يَدُوكُونَ )): أي يَخُوضُونَ وَيَتَحَدَّثُونَ .
وقوله : (( رِسْلِكَ )) بكسر الراءِ وبفتحها لغتانِ ، والكسر أفصح .
Sahl ibn Sa'd al-Sa'idī4gg 63 narrates that on the occasion of the conquest of
Khaybar, the Messenger of Allah
said: "Tomorrow I will give this flag
to a person at whose hands Allah &s will grant victory. He loves Allah de
and His Messenger
and Allah &s and His Messenger
love him. The
people spent the night talking about who would receive the flag. The next
morning, they went to the Messenger of Allah
hoping that each of them
would receive it. The Messenger of Allah
asked: "Where is 'Alī?" They
replied: "O Messenger of Allah! He is complaining about pain in his eyes."
He said: "Bring him to me." He was brought. The Messenger of Allah
placed some of his (blessed) saliva on his eyes and supplicated for him. He
was cured to such an extent that no pain whatsoever remained. He then
gave him the flag. 'Alī agg asked: "O Messenger of Allah! Should I fight
them until they become like us?" He replied: "Proceed cautiously until
you reach their area. Then invite them towards Islam and inform them of
what is incumbent on them regarding the rights of Allah KS. By Allah, if
Allāh &s guides a single person through you, it will be better for you than
red camels." (Bukhārī, Muslim)
63 This Sahābī's name was originally Huzn (sadness). The Messenger of Allah
changed it to Sahl.
He was fifteen years old when the Messenger of Allah
passed away. He was blessed with a long
life and lived until the era of Hajjaj ibn Yusuf. He passed away in 88 Hijrī at the age of 100 years. 188
ahādīth are narrated from him.

252
RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
A red camel was the most valuable of possessions to the Arabs; hence, it was frequently used
to illustrate the value of something by way of example.
Commentary
When Allah & loves a person it means that Allah &s grants the person the ability to do
such actions that please Him and draw him closer to Him. On the other hand, the love that
a person has for Allah &s is manifested in his obedience to the commands of Allah &'s and
the Messenger of Allah
and abstaining from that which they have prohibited.
Based on this hadith, scholars have deduced that it is compulsory to invite people towards
Islam before waging jihad against them, if the message of Islam had not previously reached
them.
Additional Points
v The reference to worldly items such as red camels as a reward for good actions is merely
to facilitate understanding. In reality, the reward in the Hereafter is beyond human
imagination.
v The hadith highlights the excellence and bravery of 'Alī
V The foremost priority of the Sahabah
was to gain the love of Allah des and His
Messenger
and they therefore strove to their utmost in order to outdo others in
their quest for excellence.
V Islam does not aim to convert people to the faith by force.
v Inviting towards Allah &s and saving people from misguidance is meritorious.
The curing of 'Alī's
◌ُبهُ
inflamed eyes through the blessed saliva of the Messenger of
Allāh
was a miracle.
Hadith 176
وعن أنس ◌ّه: أن فتىّ مِنْ أسلم، قَالَ: يَا رَسُول الله، إنِّي أُرِيدُ الغَزْوَ وَلَيْسَ معي مَا أَتَجَهَّز
بِهِ ، قَالَ : ((ائتِ فُلاَنَاً فإنَّهُ قَدْ كَانَ تَجَهَّرَ فَمَرِضَ)) فَأَتَاهُ، فَقَالَ: إِنَّ رسولَ الله ﴿ يُقْرِتُكَ
السَّلاَمَ ، وَيَقُولُ : أَعْطَنِي الَّذِي تَجَهَّزْتَ بِهِ ، فَقَالَ: يَا فُلاَنَهُ ، أَعْطِهِ الَّذِي تَجَهَّزْتُ بِهِ ، وَلا
تَحْبِسِي مِنْهُ شَيْئاً، فَواللهِ لاَ تَحْبِسِين مِنْهُ شَيئاً فَيُبَارَكَ لَكِ فِيهِ . رواه مسلم .
Anas age narrates that a youth from the Banu Aslam tribe said: "O Messenger
of Allah! I want to go out in jihad but I do not have anything to equip
myself." He said: "Go to so-and-so person who made preparations (for jihad)
but fell ill." The youth went to him and said: "The Messenger of Allah

253
RIYĀD AL-ȘĀLIĶĪN
has conveyed his greetings to you and said that you should give me
the equipment which you prepared (for jihad)." He called out to his wife
and said: "Give him whatever equipment I prepared and do not withhold
anything. By Allah, if you withhold anything from him, you will not be
blessed therein." (Muslim)
Commentary
From this hadith, we learn that if we cannot follow through with a good deed for any particular
reason, we should maintain our sincere intention and choose another avenue in which we
can utilise our time, energy and wealth.
Additional Points
v One who is miserly in spending in the path of Allah & will not be blessed in his wealth.
CHAPTER 21
باب في التعاون على البر والتقوى
Chapter on helping each other in goodness and the fear of Allah des
قَالَ الله تَعَالَى: ﴿وَتَعَاوَنُوْا عَلَى الْبِرِّ وَالتَّقْوَى﴾ (المائدة : ٢)،
Allāh des says: "Assist each other in good deeds and piety." (Sūrah al-Ma'idah, 2)
وَقالَ تَعَالَى: ﴿وَالْعَصْرِ إِنَّ الْإِنْسَانَ لَفِىْ خُسْرٍ إِلاَّ الَّذِيْنَ أُمَنُوا وَعَمِلُوا الصُّلِحْتِ
وَتَوَاصَوْا بِالْخَقِّ وَتَوَاصَوْا بِالصَّبْرِ﴾ (العصر: ١-٢)
Allāh &s says: "By the oath of time, surely man is at a loss; except those
who believe, do good deeds, who encourage each other towards the truth
and who encourage each other to exercise patience." (Sūrah al-'Aşr, 1-3)
قَالَ الإمام الشافعي - رَحِمَهُ الله - كلاماً معناه : إنَّ النَّاسَ أَوْ أكثرَهم في غفلة عن تدبر
هذه السورة .
-
Imam al-Shafi'764 , said: "People, or the vast majority of them, are negligent
64 Imam Muhammad ibn Idrīs al-Shafi'ī (> was born in Gaza in 150 Hijrī. He was then taken to Makkah
Mukarramah where he grew up. He memorized the Qur'an at the age of seven, the Muwatta at the age

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RIYĀD AL-ȘĀLIĶĪN
in pondering over this Sūrah."
Hadīth 177
ـةُ، قَالَ : قَالَ رسولُ اللهِ ح®: (( مَنْ جَهَّزَ
وعن أبي عبد الرحمان زيد بن خالد الجهني
غَازِياً في سَبيلِ اللهِ فَقَدْ غَزَا ، وَمَنْ خَلَفَ غَازِياً في أَهْلِهِ بِخَيرٍ فَقَدْ غَزَا )) مُتَّفَقٌّ عَلَيْهِ .
Zayd ibn Khalid al-Juhanī4)2 65 narrates that the Messenger of Allah
said: "One who equips a mujahid in the cause of Allah des has gone out in
jihad himself and one who takes care of a mujahid's family in his absence
has gone out in jihād himself." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
classified the sponsoring of a mujahid or looking after the family
of a mujahid as jihad because assisting a mujahid is supporting a good cause, while supporting
his family financially or otherwise is equally meritorious.
Additional Points
v We are encouraged to look after the needs of those who devote their time in serving
the Muslims.
v The responsibility of jihad is not restricted to one particular group of Muslims; rather,
every Muslim should physically be part of jihad or financially contribute towards it.
Hadith 178
بعث بعثاً إِلَى بني لِحْيَانٍ مِنْ هُذَيْلٍ ، فَقَالَ
: أن رَسُول الله
وعن أبي سعيد الخدري ـ
: (( لِيَنْبَعِثْ مِنْ كُلِّ رَجُلَيْنِ أَحَدُهُمَا وَالأَجْرُ بَيْنَهُمَا )) رواه مسلم .
Abū Sa'id al-Khudrī dos narrates that the Messenger of Allah
sent an
expedition to the Banū Libyan, who were from the Hudhayl. He said: "From
every two people, one should proceed and the reward will be shared by
both." (Muslim)
Commentary
The Banū Lihyan were disbelievers, therefore the Messenger of Allah
sent an army against
of ten and was granted permission to issue fatawa at the age of fifteen. He studied under Imam Malik
and Imam Muhammad ibn Hasan Shaybanī 05. He was a man of great virtue and merit.
65 Zayd ibn Khalid al-Juhanī 4% participated in Hudaybiyyah. He held aloft the flag of Juhaynā at the
conquest of Makkah Mukarramah. He passed away in Madinah Munawwarah in 78 Hijrī and 81 ahādīth
are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
them. The hadith reinforces the idea that not every person should go out in jihad. Those who
remain behind to serve the needs of the families of the mujahidin will be equally rewarded
because they are aiding in the obedience of Allah &s.
The hadith also highlights the fact that Muslims should work together as a united front,
helping and aiding one another in good causes.
Hadīth 179
وعن ابن عباس ظه: أنَّ رَسُول الله ﴿ لَقِيَ رَكْباً بالرَّوْحَاءِ، فَقَالَ: (( مَنِ القَوْمُ؟)) قالوا
: المسلمون ، فقالوا : من أنتَ ؟ قَالَ : ((رَسُول الله))، فرفعت إِلَيْهِ امرأةٌ صبياً ، فَقَالَتْ
: أَلِهَذَا حَجٌّ ؟ قَالَ : (( نَعَمْ ، وَلَكِ أَجْرٌ )) رواه مسلم .
Ibn 'Abbas
narrates that the Messenger of Allah
met a caravan of
people at al-Rauha'. He asked them: "Who are you people?" They replied:
"We are Muslims." They then asked, "Who are you?" He said: "I am the
Messenger of Allah." A woman (from among them) brought a child to him
and asked: "Can this child perform haj?" He replied: "Yes. And you shall
receive the reward." (Muslim)
Commentary
The hadith teaches us that one who becomes the means of others obeying Allah &s, or who
guides towards it, receives the reward that they receive. Hence, one who takes along a child
to perform haj receives the reward of the child's haj. However, according to the consensus of
the scholars, the sins of a child during haj are not recorded against the accompanying adult.
It should also be remembered that a child's haj does not stand in place of an obligatory haj
when the child reaches puberty.
Additional Points
The fact that the tribe of al-Rauha' did not recognise the Messenger of Allah
showed
his humility and simplicity; he was indistinguishable from his followers.
Hadīth 180
، أَنَّهِ قَالَ : (( الخَازِنُ المُسْلِمُ الأَمِينُ الَّذِي
عليه، عن النَّبِّ لُـ
وعن أبي موسى الأشعري
يُنِذُ مَا أَمِرَ بِهِ فَيُعْطِيهِ كَامِلاً مُوَفَّراً طَيَِّةً بِهِ نَفْسُهُ فَيَدْفَعُهُ إِلَى الَّذِي أُمِرَ لَهُ بِهِ ، أَحَدُ المُتَصَدِّقِين
)) مُتَفَقٌّ عَلَيْهِ . وفي رواية: ((الَّذِي يُعْطِي مَا أُمِرَ بِهِ)) وضبطوا ((المُتَصَدِّقَينِ )) بفتح
القاف مَعَ كسر النون عَلَى التثنية ، وعكسه عَلَى الجمعِ وكلاهما صحيح .

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RIYĀD AL-ȘĀLIĶĪN
Abū Musa al-Ash'arī 4% narrates that the Messenger of Allah
said: "A
trustworthy Muslim treasurer who carries out what he is instructed to do
and gladly gives it to the person whom he was ordered to give, shall be
recorded among those who gave charity." (Bukhārī, Muslim)
Another narration has, "who gives what he is ordered to give."
Commentary
The hadith highlights that the person who is appointed to manage or administer a task, and
does so properly, will receive a similar reward to the person who appointed him.
The Messenger of Allah
used the example of a treasurer because treasurers are sometimes
amongst the most miserly even though they do not own what they are responsible to
administer. Hence, a treasurer who gives honestly and contentedly, receives the reward of
the person whose charity he gives. On a broader scale, we learn that when assisting others
in good actions, we should do so happily and honestly.
CHAPTER 22
باب في النصيحة
Chapter on good counsel
قَالَ تَعَالَى: ﴿إِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ﴾ (الحجرات: ١٠)،
Allāh &s says: "The believers are all brothers." (Sūrah al-Hujurāt, 10)
ـا : ﴿وَأَنْصَحُ لَكُمْ﴾ ( الأعراف : ٦٢
وَقَالَ تَعَالَى : إخباراً عن نوحِ
Allah &s relates the words of Nuh & ... : "And I advise you." (Sūrah al-A'raf, 62)
وعن هود علا: ﴿وَأَنَا لَكُمْ نَاصِحٌ آَمِيْنٌ﴾ (الأعراف: ٦٧).
Allāh &s relates the words of Hud & .: "And I am a trustworthy advisor to
you." (Sūrah al-A'raf, 68)
Introduction
The word del, loosely translated as intending good for others, is an Arabic word whose
meaning is very comprehensive. Scholars have stated that no single Arabic word encompasses

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RIYĀD AL-ȘĀLIĶĪN
the meaning that this word does. The root of the word can be traced to:
One who mends clothing by sewing patches. Similarly, one who advises - نصح الرجل ثوبه .1
others seeks to rectify and reform their wrongs. التوبة النصوح is derived from this root, meaning
that sins are like holes in the religion and taubah mends them.
2. Jul cza - To purify honey from impurities, similarly, one who advises, purifies and
reforms evil practices.
Hadith 181
وأما الأحاديث: فالأول: عن أَبي رُقَيَّةَ تَمِيم بن أوس الدارِيِّ ◌ِ﴿لَهُ: أَنَّ النَّبِّ ح﴿، قَالَ: ((
الدِّينُ النَّصِيحَةُ)) قلنا: لِمَنْ؟ قَالَ: (( لِلِهِ وَلِكِتَابِهِ وَلِرَسُولِهِ وَلأَئِمَّةِ المُسْلِمِينَ وَعَامَّتِهِمْ))
رواه مسلم .
Tamīm ibn Aus al-Darīaog 66 narrates that the Messenger of Allah
said:
"Religion is good counsel." We asked: "For whom?" He replied: "For Allah,
His Book, His Messenger, for the leaders of the Muslims and their common
folk." (Muslim)
Commentary
This hadith is fundamental in Islam. The Messenger of Allah
emphasised nașīha to such
an extent that it has been regarded as the entire religion. Each person is required to advise
others according to his capacity, when there is no fear of harm.
"Good counsel" in relation to Allah &s entails believing in Him, negating all forms of
partnership with Him, declaring His purity from all faults and shortcomings, loving and
hating for His sake, being grateful for all His bounties, adopting sincerity in one's affairs and
inviting and encouraging others to Allah . The reality of this 'advice', according to Khattabī
, relates to people because Allah & is independent of any form of advice.
"Good counsel" in relation to the book of Allah & entails believing in it and its revelation,
accepting that it does not resemble the speech of creation, honouring it and reciting it
as it ought to be, understanding its content, benefitting from its advice, pondering over
its miraculous nature, practising upon its commands, spreading its knowledge and inviting
others toward it.
66 Tamīm al-Darī dog accepted Islam in the ninth year of the Hijrah and lived in Madinah Munawwarah.
He then moved to Syria and settled at Bayt al-Muqaddas after the martyrdom of 'Uthman
Interestingly, he was the first person to light a lamp in Masjid al-Nabawi. He passed away in Palestine
in 40 Hijrī. Bukhārī and Muslim have narrated 18 ahādīth from him.

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RIYĀD AL-ȘĀLIĶĪN
"Good counsel" in relation to the Messenger
entails accepting his prophethood, obeying
his commands and abstaining from his prohibitions, living and propagating his Sunnah and
benefitting from and understanding its meaning, respectfully reciting the ahādīth, loving his
family and Șahabah and detesting the innovators and those who object against the Sunnah.
"Good counsel" in relation to Muslim leaders entails assisting them in matters of truth,
obeying them without disobeying Allah &s, advising them with kindness and informing
them of that which they are negligent.
"Good counsel" in relation to the general Muslims entails advising them regarding that which
is beneficial for them in matters of the world and the Hereafter, concealing their faults,
removing harm from them, benefiting them, advising them towards good and forbidding
them from evil and loving for them what one loves for oneself.
Hadith 182
الثاني: عن جرير بن عبد الله له، قَالَ: بَايَعْتُ رسولَ الله ﴿ عَلَى إِقَامِ الصَّلاةِ، وَإِيتَاءِ
الزَّكَاةِ ، والنُّصْحِ لِكُلِّ مُسْلِمٍ . مُتَفَقٌّ عَلَيْهِ .
Jarīr ibn ‘Abdullah
narrates: "I pledged allegiance to the Messenger of
Allāh
for establishing șalāh, paying zakāh and giving advice to every
Muslim." (Bukhārī, Muslim)
Commentary
The importance of advising others can be gauged from the fact that it has been mentioned
in the same breath as salah and zakah. Furthermore, the hadith states that the Sahabah
would take a pledge regarding it just as they pledged to fulfil other injunctions of Islam.
Jarīr ibn 'Abdullah 4%, the narrator of the hadith, practically implemented this injunction
by paying eight hundred dirhams for a horse, which its owner had priced at three hundred
because he felt that it was worth more.
Hadīth 183
، قَالَ : (( لا يُؤْمِنُ أحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحبُّ
الثالث : عن أنس له، عن النَّبِيّ
لِنَفْسِهِ )) مُتَفَقٌّ عَلَيْهِ .
Anas &
% narrates that the Messenger of Allah
said: "None of you can be
a true believer unless he loves for his brother what he loves for himself."
(Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
It is human nature to love the best of everything for oneself, however when one desires the
best for others too, that is a sign of humility. Desiring the best for others means that one
should advise and guide every Muslim towards goodness and hope that they enjoy the same
bounties as oneself. In another hadith, it is stated: "You will notice the believers in their
mercy, love and compassion for one another like a single body; the pain of one limb results
in sleeplessness and pain for the entire body." (Bukhārī)
This single teaching of the Messenger of Allah
has within it the power to unify and
strengthen the Muslim Ummah so that it may stand firm against all external enemies.
CHAPTER 23
باب في الأمر بالمعروف والنهي عن المنكر
Chapter on commanding good and forbidding evil
قَالَ الله تَعَالَى: ﴿وَلْتَكُنْ مِّنْكُمْ أُمَّةٌ يَّدْعُوْنَ الَى الْخَيْرِ وَيَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ عَنِ
الْمُنْكَرِ وَأُولَئِكَ هُمُ الْمُفْلِحُوْنَ﴾ (آل عمران: ١٠٤)،
Allāh &s says: "There should be a group among you that invites towards
good, commands what is good and forbids evil. These are the successful
ones." (Sūrah Āl 'Imran, 104)
وَقَالَ تَعَالَى : ﴿كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُوْنَ بِالْمَعْرُوْفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ ﴾
( آل عمران: ١١٠ )،
Allāh &s says: "You are the best of all nations which has been raised for
mankind. You command good and forbid evil." (Sūrah Āl 'Imran, 110)
وَقَالَ تَعَالَى: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَاَعْرِضْ عَنِ الْجُهِلِيْنَ﴾ (الأعراف: ١٩٩)،
Allāh & says: "Adopt forgiveness, command what is good and ignore the
ignorant ones." (Sūrah al-A'raf, 199)
وَقَالَ تَعَالَى: ﴿وَالْمُؤْمِنُوْنَ وَالْمُؤْمِنْتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُوْنَ بِالْمَعْرُوْفِ وَيَنْهَوْنَ

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RIYĀD AL-ȘĀLIĶĪN
عَن المُنْكر ﴾ ( التوبة : ٧١ ) ،
0
Allāh &s says: "The believing men and believing women are supporters
of each other. They command good and forbid evil." (Sūrah al-Taubah, 71)
وَقَالَ تَعَالَى: ﴿ لُعِنَ الَّذِيْنَ كَفَرُوْا مِنْ بَنِىّ اِسْرَآءِيْلَ عَلَى لِسَانِ دَاوُدَ وَعِيْسَى ابْنِ مَرْيَمَ
ذُلِكَ بِمَا عَصَوْا وَّكَانُوا يَعْتَدُوْنَ كَانُوْا لَا يَتَنَاهَوْنَ عَنْ مُّنْكَرٍ فَعَلُوْهُ لَبْسَ مَا كَانُوا يَفْعَلُوْنَ ﴾
( المائدة : ٧٨ )،
Allāh & says: "Those who disbelieved from the Banī Isra'il were cursed
on the tongues of Dawud and 'Isa, the son of Maryam because they were
disobedient and transgressed the bounds. They would not prevent each
other from the evil, which they would commit. Evil indeed is that which
they did!" (Sūrah al-Mā'idah, 78-79)
وَقَالَ تَعَالَى: ﴿وَقُل الْحَقُّ مِنْ رَّبِّكُمْ فَمَنْ شَآءَ فَلْيُؤْمِنْ وَّمَنْ شَآءَ فَلْيَكْفُرْ﴾ (الكهف: ٢٩)،
Allāh &s says: "Say: 'The truth is from your Sustainer. Whoever is willing
should believe; and whoever is willing should disbelieve." (Sūrah al-Kahf, 29)
وَقَالَ تَعَالَى: ﴿فَاصْدَعْ بِمَا تُؤْمَرُ﴾ ( الحجر : ٩٤)،
Allāh &s says: "Proclaim openly what you have been commanded." (Sūrah
al-Hijr, 94)
وَقَالَ تَعَالَى: ﴿أَنْجَيْنَا الَّذِيْنَ يَنْهَوْنَ عَنِ السُّؤْءِ وَآَخَذْنَا الَّذِيْنَ ظَلَمُوْا بِعَذَابٍ بَيْسٍ بِمَا
كَانُوْا يَفْسُقُوْنَ﴾ (الأعراف: ١٦٥) وَالآيات في الباب كثيرة معلومة .
Allāh & says: "We saved those who used to forbid evil and We seized those
who did wrong with a dreadful punishment because of their disobedience."
(Sūrah al-A'rāf, 165)
Introduction
To encourage good and forbid evil is an obligatory responsibility upon every Muslim. One
of the primary reasons for this is that when good is not promoted and when evil is allowed
to flourish, the entire community is weakened because of moral degradation. One should
therefore strive to save people from the darkness of disbelief and misguidance.