النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
يقول : ((إنَّ رِجَالاً يَتَخَوَّضُونَ في مَالِ الله بغَيرِ حَقِّ ، فَلَهُمُ النَّارُ يَومَ القِيَامَةِ )) رواه البخاري .
Khaulah bint 'Amir al-Ansarīyyah7 , the wife of Hamzah , narrates:
I heard the Messenger of Allah
saying: "Those who act wrongly in
acquiring the wealth of Allah & will find themselves in Hell-fire on the
day of Qiyāmah." (Bukhārī)
Commentary
Those who are in public positions, managing public funds bear great responsibility in utilising
and distributing such funds efficiently. To utilise such wealth for one's personal benefit or
to channel it towards doubtful avenues creates resentment in the hearts of the masses and
will draw severe punishment in the Hereafter. This is because the collective wealth of the
Ummah is a source of strength and protection. It should be used in times of jihad, to spread
knowledge and to protect the general welfare of Muslims. Embezzlement compromises these
noble aims and will therefore subject the usurper to disgrace and divine wrath.
CHAPTER 27
باب تعظيم حرمات المسلمين وبيان حقوقهم والشفقة عليهم ورحمتهم
Chapter on honouring the sanctity of Muslims; an exposition of their rights,
and having compassion and mercy for them
قَالَ الله تَعَالَى: ﴿وَمَنْ يُّعَظِّمْ حُرُمْتِ اللهِ فَهُوَ خَيْرٌ لَّهُ عِنْدَ رَبِّه﴾ (الحج: ٣٠)،
Allāh &s says: "Whoever respects that which Allah has made sacred, then
this will be best for him with his Sustainer." (Sūrah al-haj, 30)
وَقَالَ تَعَالَى: ﴿وَمَنْ يُعَظِّمْ شَعَائِرَ اللهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوْبِ﴾ (الحج: ٣٢)،
Allāh &s says: "Whoever respects the symbols of Allah, then this is because
of the piety of the hearts." (Sūrah al-haj, 32)
The symbols of Allah & refer to the religion of Allah Ks, the compulsory
duties of haj and the holy places where the haj rites are carried out, or
77 Khaulah bint 'Āmir al-Ansārīyyah wes was known as Umm Muhammad. Nu man ibn 'Ajlan Al Ansārī
married her after the martyrdom of Hamzah
2. A total of 8 ahādīth are narrated from her.

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the sacrificial animals. Honouring the sacrificial animals includes choosing
ones that are healthy and high-priced.
وَقَالَ تَعَالَى: ﴿وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِيْنَ﴾ ( الحجر : ٨٨)،
Allāh & says: "And lower your wings for the believers." (Sūrah al-Hijr, 88)
وَقَالَ تَعَالَى: ﴿ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِى الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيْعًا
وَمَنْ أَحْيَاهَا فَكَانَّمَآ أَحْيَا النَّاسَ جَمِيْعًاً﴾ ( المائدة: ٣٢).
Allāh &s says: "Whoever kills another for a reason other than in retaliation
for another soul or spreading corruption on earth, then it is as if he has
killed all of mankind. And whoever preserves a life, then it is as if he has
preserved the lives of all of mankind." (Sūrah al-Ma'idah, 32)
The similitude of killing the entire humankind is that whether one person
or the entire humankind is killed, both incur the anger and punishment
of Allah des.
Hadīth 222
: (( المُؤْمِنُ للْمُؤْمِنِ كَالْبُنْيَانِ يَشُدُّ بَعْضُهُ
وعن أَبي موسى وطُّهُ، قَالَ : قَالَ رَسُول الله
بَعْضَاً )) وشبّكَ بَيْنَ أصَابِعِهِ . مُتَّفَقٌّ عَلَيْهِ .
Abū Mūsā dog narrates that the Messenger of Allah
said: "A believer
is like a building to another believer with one portion of it strengthening
the other." He demonstrated this by interlocking his fingers of one hand
with those of the other. (Bukhārī, Muslim)
Commentary
A building cannot exist without the strength and support it derives from its constituent
parts. The bricks, roof, doors and walls all contribute to the structure. In the same way that
these reinforce each other, Muslims are encouraged to help each other in matters of this
world and the Hereafter. When unity and uniformity of purpose is absent from Muslims, it
weakens their foundation and resolve.
Additional Points
v Muslims should assist each other in good deeds and not in sin.
v Islam is a communal religion whose social structure requires mutual respect, love and

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kindness between people. Each person should respect the rights of others just as he
would like others to respect his rights.
Hadīth 223
وعنه ، قَالَ: قَالَ رَسُول الله ﴿ه: (( مَنْ مَرَّ فِي شَيْءٍ مِنْ مَسَاجِدِنا، أَوْ أَسْوَافِنَا، وَمَعَهُ
تَبْلٌ فَلْيُمْسِكْ، أَوْ لِيَقْبِضْ عَلَى نِصَالِهَا بِكَفّه ؛ أنْ يُصِيبَ أَحَداً مِنَ المُسْلِمِينَ مِنْهَا بِشَيْءٍ ))
مُتَفَقٌ عَلَيْهِ .
Abū Mūsā
narrates that the Messenger of Allah
said: "When anyone
passes our Masajid or market places with a spear, he should hold it by its
sharp edge so that he does not hurt any Muslim with it." (Bukhārī, Muslim)
Commentary
This hadith displays the extent to which the Messenger of Allah
displayed concern for
the physical wellbeing of his Ummah. His mercy and compassion for them compelled him to
explain the etiquette of carrying a sharp object in public places.
It teaches us that it is not permissible to carry a weapon in order to create fear amongst
innocent people, as a proud exhibition of one's power, or without any particular purpose.
One can appreciate the importance of this noble hadith in our times when we consider the
number of accidental injuries that result from the incorrect handling of weapons.
Hadith 224
: (( مَثَلُ المُؤْمِنِينَ فِي تَوَادِّهِمْ
ا، قَالَ : قَالَ رَسُول الله
وعن النعمان بن بشير
وتَرَاحُمْهِمْ وَتَعَاطُفِهِمْ، مَثَلُ الجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الجَسَدِ بِالسَّهَرِ
والحُمَّى )) مُتَّفَقٌ عَلَيْهِ .
Al-Nu man ibn Bashir dog narrates that the Messenger of Allah
said:
"The similitude of the believers in their love, mercy and affection for each
other is like that of the human body. When one part of it experiences pain,
the entire body responds with restlessness and fever." (Bukhārī, Muslim)
Vocabulary and Definitions
jen'ls refers to the mutual compassion of believers for each other and their extending a
helping hand at times of difficulty.
Posly refers to the love and affection of believers for each other and is manifested through
visiting and exchanging gifts and greetings.

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faible refers to assistance rendered by believers to each other. The word is derived from
Libe, which refers to the portion of cloth on the edge of a garment that supports the rest
of the garment.
Commentary
Īman has been compared to the body while its prerequisites are like the limbs of the body.
Just as pain in one limb of the body affects the whole body, the suffering of any Muslim
should draw the entire Muslim Ummah to sympathise and assist. Qādī 'Iyad > mentioned
that the hadith shows that Muslims should honour the rights of other Muslims; in addition,
they should help and support each other. When the qualities of mercy, affection and concern
for Muslims become common it will unite the Ummah in feeling and spirit.
Hadīth 225
﴿ّ الحَسَنَ بْنَ عَلَيٍّ ◌َلَهَا، وَعِنْدَهُ الأَقْرَعُ بْنُ حَابِس ،
وعن أبي هريرةٍ ﴿هُ، قَالَ: قَبَّلَ النَّبِيُّ.
فَقَالَ الأَقْرَعُ: إن لِي عَشرَةً مِنَ الوَلَدِ مَا قَبَلْتُ مِنْهُمْ أَحَداً. فَنَظَرَ إِلَيْهِ رَسُول الله ﴿ه، فَقَالَ
: (( مَنْ لا يَرْحَمْ لاَ يُرْحَمْ! )) مُتَفَقٌّ عَلَيْهِ .
Abū Hurayrah & narrates that the Messenger of Allah
kissed al-Hasan
ibn 'Alī &
while al-Aqra' ibn Habis was sitting with him. Al-Aqra' said: “I
have ten children but I have never kissed any one of them." The Messenger
of Allah
looked at him and said: "One who does not show mercy to
others will not be shown mercy." (Bukhārī, Muslim)
Commentary
Al-Aqra' ibn Hābis
was a respectable personality during the era of ignorance and after
he accepted Islam. He participated in the conquest of Makkah Mukarramah and the battle
of Hunayn. Being a Bedouin, he was hard-hearted and expressed his surprise when he saw
a child being kissed. The Messenger of Allah
taught him that kissing children is an
expression of affection and mercy. The hadith is further reinforced by another in which the
Messenger of Allah
said, "One who does not have mercy upon those on earth will not be
shown mercy to by those in the heavens."
Hadith 226
، فقالوا : أَتُقَبِّلُونَ
وعن عائشة ﴿ه، قَالَتْ: قَدِمَ نَاسٌِّ مِنَ الأعْرَابِ عَلَى رسولِ الله
صِبْيَانَكُمْ ؟ فَقَالَ : (( نَعَمْ )) قالوا: لَكِنَّا والله مَا نُقَبِّلُ! فَقَالَ رَسُول الله
إِنْ كَانَ اللهُ نَزَعَ مِنْ قُلُوبِكُمْ الرَّحْمَةَ ! )) مُتَفَقِّ عَلَيْهِ .
: (( أَوَ أَمْلِك

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RIYĀD AL-ȘĀLIĶĪN
'A'ishah wos narrates: Some Bedouins came to the Messenger of Allah
and
asked: "Do you kiss your children?" He replied: "Yes." They said: "By Allah,
we do not kiss them." The Messenger of Allah
said: "Am I responsible
if Allah & removed mercy from your hearts?" (Bukhārī, Muslim)
Hadīth 227
: (( مَنْ لاَ يَرْحَمِ النَّاسَ لاَ يَرْحَمْهُ
، قَالَ : قَالْ رَسُول الله
وعن جرير بن عبد الله رضا
الله )) مُتَّفَقٌّ عَلَيْهِ .
Jarīr ibn 'Abdullah 4% narrates that the Messenger of Allah
said: “Allāh
will not show mercy to one who does not show mercy to people." (Muslim)
Commentary
Even though this hadith teaches us to show mercy to human beings, we should show mercy
to every creation, even animals and plants.
'Aqulī , stated that "Allah &s showing mercy to a person" means that He is pleased with
him and showers him with bounties.
Hadīth 228
وعن أبي هريرة ﴿ه: أنّ رَسُول الله ﴿ه، قَالَ: ((إِذَا صَلَّى أحَدُكُمْ لِلنَّاسِ فَلْيُخَفِّفْ، فَإِن
فِيهِم الضَّعِيفَ وَالسَّقِيمَ وَالكَبِيرَ ، وَإِذَا صَلَّى أحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّل مَا شَاءَ)) مُتَفَقٌّ عَلَيْهِ .
وفي رواية : ((وذا الحَاجَةِ )).
Abū Hurayrah &
" narrates that the Messenger of Allah
said: "When
any of you leads the salah for the people, you should shorten it because
among them are those who are weak, sick and old, but when you offer
șalāh individually, you may prolong it as long as you like." (Bukhārī, Muslim)
Another narration has: "One who has some need to fulfil."
Commentary
The weak and old may find it difficult to stand or remain in one posture of salah for a long
time; hence, it is advisable for an Imam to shorten the salah. This command of the Messenger
of Allāh
does not contradict his performance of lengthy salahs in congregation because
the Șahabah A
were entirely satisfied and enthusiastic to perform salah behind him. Hence,
the rule to shorten the salah is not absolute; it will be permissible to lengthen it if the

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congregation have an appointed Imam whose lengthy recitation does not inconvenience them.
The scholars of hadith have explained that shortening the salah means that the Imam should
suffice upon the Sūrahs of Awsāt Mufasal and shorter Sūrahs, where specific Sūrahs have not
been stipulated. In the latter case, where particular Surahs are Sunnah to recite (for example
Sūrah Alīf Lām Mīm Sajdah and Sūrah Hal Atāka in the Friday Fajr Șalāh) then the salah should
not be unnecessarily shortened. However, the recital should be at a quicker pace, while
adhering to the rules of correct recitation (tajwid).
When shortening the salah, the Imam should ensure to recite the tasbīhat in rukū' and sajdah
at least thrice. He should also ensure that the complete tashahhud and durud are recited. He
should also not compromise on the Sunan and Wajib acts of salah and should maintain the
necessary composure in all the postures.
The underlying message to be noted in this hadith is that Islam encourages Muslims to be
considerate towards others.
Hadīth 229
لَيَدَعُ العَمَلَ، وَهُوَ يُحبُّ أنْ يَعْمَلَ بِهِ؛ خَشْيَةً
وعن عائشة ﴿ها، قَالَتْ : إِنْ كَانَ رَسُول الله
أنْ يَعْمَلَ بِهِ النَّاسُ فَيُفْرَضَ عَلَيْهِمْ. مُتَّفَقٌّ عَلَيْهِ.
'A'ishah ves narrates that the Messenger of Allah
would love to do a
particular deed but would abstain from it out of fear that people would do
it and it would then become incumbent on them." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
had tremendous mercy for the Ummah and desired ease for them
in matters of religion. He knew that the Sahabah
would imitate his every action because
of their faith and love for him
and he therefore abstained from some forms of worship.
For example, he did not emerge to lead the people in Tahajjud Salah on the third or fourth
night of Ramadan and he later explained to them that he feared that the salah would have
been made incumbent upon them, if he had done so.
Hadīth 230
عنِ الوِصَالِ رَحمَةً لَهُمْ ، فَقَالُوا: إِنَّكَ تُوَاصِلُ ؟ قَالَ
وَعَنْهَا رَّهَا، قَالَتْ: نَهَاهُمُ النَّبُّ
: (( إِنّي لَسْتُ كَهَيْئَتِكُمْ ، إِنِّي أبيتُ يُطْعُمُنِي رَبِّي وَيَسْقِيْنِي)) مُتََّقٌّ عَلَيْهِ . مَعَنَاهُ : يَجْعَلُ فِيَّ
قُوَّةَ مَنْ أَكَلَ وَشَرِبَ .

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'Ā'ishah
narrates that the Messenger of Allah
prohibited them from
wisal out of mercy for them. The Sahabahe said: "But you observe wisal?"
He replied: "I am not like you; I spend the night while my Sustainer provides
me with food and drink." (Bukhārī, Muslim)
This means: "Allah instils in me the strength like that of a person who
eats and drinks."
Vocabulary and Definitions
JLOJI refers to continuous fasting for consecutive days in which one does not have iftar or
suļūr.
Commentary
Wisal is prohibited for the Ummah because it leads to weakness and fatigue and as a result,
a person will not be able to worship Allah &s as he is required.
The Șahabah asked the Messenger of Allah
why they could not observe wisāl like he did
because they were in greater need of attaining closeness to Allah &s considering that he was
sinless and they were not. He explained that his qualities and status in the sight of Allah des
were different to theirs. Scholars have advanced various meanings of his explanation. One
is that he was given such strength that made him independent of food. Another is that he
was made to feel satiated. A third is that his concentration upon Allah's & grandeur, his
focus and love for Allah &s and his absorption in his communion with Allah des averted his
need for food.
Additional Points
v One should engage in acts of worship according to one's capability. Exerting oneself
beyond limits results in negative consequences from a physical and spiritual perspective.
v Wisal was specific to the Messenger of Allah
and the Ummah are prohibited from
engaging in it.
Hadith 231
﴾: ((إنِّي لأَقُومُ إِلَى
وعن أَبي قَتَادَةَ الحارثِ بن رِبِعِي ◌َّهُ، قَالَ : قَالَ رَسُول الله
الصَّلاة، وَأُرِيدُ أنْ أُطَوِّلَ فِيهَا، فَأَسْمَعِ بُكَاءَ الصَّبِيِّ فَأَتَجَوَّزَ فِي صَلاتِي كَرَاهية أنْ أشُقَّ عَلَى
أُمِّهِ )) رواه البخاري .
Abū Qatādah al-Harith ibn Rib'ī 4% narrates that the Messenger of Allah
said: "I stand up to perform the salah with the intention of prolonging

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it, but then I hear the crying of a child, so I shorten my salah, not wanting
to cause any anxiety to the child's mother." (Bukhārī)
Commentary
The hadith teaches us that an Imam should consider the different types of people that
constitute his congregation and he should perform salah in a manner that does not burden
them. The Messenger of Allah
would lengthen the salah because of the enjoyment and
contentment he derived from it, however he would shorten it when the need arose. Ibn Abī
Shaybah & has transmitted a narration that states that the Messenger of Allah
recited
a long Sūrah in the first rak'at, but recited only three verses in the second rak'at when he
heard the crying of a child.
Hadīth 232
: (( مَنْ صَلَّى صَلاَةَ الصُّبْحِ فَهُوَ
ب بن عبد الله (عُّهُ، قَالَ : قَالَ رَسُول الله
وعن جند
فِي ذِمَّةِ اللـه فَلاَ يَطْلُبَّكُمُ اللـه مِنْ ذِمَّته بِشَيءٍ ، فَإنَّهُ مَنْ يَطْلُبُهُ مِنْ ذَته بِشَيءٍ يُدْرِكُهُ، ثُمَّ يَكُبُهُ
عَلَى وَجْهِهِ فِي نَارِ جَهَنَّمَ )) رواه مسلم .
Jundub ibn 'Abdullah4%78 narrates that the Messenger of Allah
said:
"One who offers the Fajr Salah is under the protection of Allah &S, so let not
Allāh &s seek from you anything regarding His protection because He will
seize that person from whom He seeks anything regarding His protection.
He will then fling him on his face into the fire of Hell." (Muslim)
Commentary
One who performs the Fajr Salah in congregation, as stated in Muslim, will be in the protection
of Allāh &S. This salah has been specifically mentioned because at this time people begin to
venture forth in the world for their needs and necessities.
This hadith has been interpreted in various ways. One of these is that a person should not
leave out the Fajr Salah, thereby breaking his promise with Allah &S. It may also mean that
one who has performed the Fajr Salah should not be oppressed or harassed in any way. Ibn
Hajar al-Haythamī
stated that this hadith contains a severe warning for those who harass
a person who has performed Fajr. Sha'ranī > has written that despite his oppression, Hajjaj
would question people if they had performed Fajr before deciding to punish them. If they
had, he would not harass them, fearing the warning stated in this hadith.
78 Jundub ibn 'Abdullah 4
ğ lived in Kūfa and then Başrah. He was also known as Jundub al-Khayr.
43 ahādīth are narrated from him.

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Hadith 233
﴿، قَالَ: ((المُسْلِمُ أَخُو المُسْلِم، لا يَظْلِمُهُ، وَلاَ يُسْلمُهُ.
وعن ابن عمر رَله: أنَّ رَسُول الله
مَنْ كَانَ فِي حَاجَة أخيه، كَانَ اللهُ فِي حَاجَتِهِ ، وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً ، فَرَّجَ اللهُ عَنْهُ بها كُرْبَةً
مِنْ كُرَبٍ يَومِ القِيَامَةِ ، وَمَنْ سَتَرَ مُسْلِماً سَتَرَهُ اللهُ يَوْمَ القِيامَةِ )) مُتَّفَقِّ عَلَيْهِ .
Ibn 'Umar &
s narrates that the Messenger of Allah
said: "A Muslim
is the brother of another Muslim. He neither wrongs him nor hands him
over to the enemy. Allah && will fulfil the need of one who fulfils the need
of his brother. Allah & will remove one of the difficulties of the day of
Qiyamah from one who removes a difficulty from a Muslim. Allah &s will
conceal the fault on the day of Qiyamah of one who conceals the fault of
a Muslim." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
encouraged that Muslims live in unity and mutual harmony,
assisting each other whenever possible.
Concealing the fault of a Muslim does not mean that he should not be advised to refrain
from it. In addition, it is necessary to inform people and the authorities about the wrong
actions of a person in order to protect others from it. This is not regarded as backbiting but
as good advice.
Hadith 234
﴾: ((المُسْلِمُ أخُو المُسْلِمُ، لاَ يَخُونُهُ، وَلاَ
وعن أبي هريرة ◌ِلْهُ، قَالَ : قَالَ رَسُول الله
يَكْذِبُهُ ، وَلاَ يَخْذُلُهُ، كُلُّ المُسْلِمِ عَلَى المُسْلِم حَرَامٌ عِرْضُهُ وَمَاهُ وَدَمُهُ ، التَّقْوى هاهُنَا ،
بِحَسْب امْرىءٍ مِنَ الشَّرِّ أنْ يَحْقِرَ أخَاهُ المُسْلِم )) رواه الترمذي ، وَقَالَ : ((حديث حسن)).
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A Muslim
is the brother of another Muslim. He does not cheat him, lie to him or
abandon helping him. The honour, wealth and life of every Muslim is
unlawful to another Muslim. Piety is here (and he pointed to his chest).
It is sufficient to be regarded as a sin when a person despises his Muslim
brother." (Tirmidhī)
Vocabulary and Definitions
"Piety is here," means that piety is an internal quality, which is known only to Allah des;
hence, one should not judge others as being devoid of it. It could also mean that a true

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Muslim's piety will naturally prevent him from despising others.
Commentary
The fact that a Muslim should not despise others teaches us that our feelings and attitudes
should be sound and sincere. Scholars have written that to treat a Muslim with contempt is
from among the greatest of sins because a Muslim enjoys honour in the sight of Allah &S. It
is also a sign of pride because from other ahadith we learn that pride is defined as rejecting
the truth and treating others with contempt.
Previous generations of Muslims firmly followed ahadith of this nature and became a powerful
force that created awe in the hearts of their enemies. When Muslims abandoned these
noble teachings, they began fighting each other and turning to their enemies to solve their
problems.
Hadith 235
وعنه، قَالَ : قَالَ رَسُول الله : ﴿: ((لا تَحَاسَدُوا، وَلاَ تَنَاجَشُوا، وَلاَ تَبَاغَضُوا، وَلاَ تَدَابَرُوا
، وَلاَ يَبَعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْض، وَكُونُوا عِبَادَ اللهِ إِخْوَاناً، المُسْلِمُ أخُو المُسْلم: لاَ يَظْلِمُهُ
، وَلا يَحْقِرُهُ ، وَلاَ يَخْذُلُهُ ، النَّقْوَى هَاهُنَا - ويشير إِلَى صدره ثلاث مرات - بحَسْب امْرِىءٍ
مِنَ الشَّرِّ أنْ يَحِقِرَ أَخَاهُ المُسْلِمَ ، كُلُّ المُسْلم عَلَى المُسْلِم حَرَامٌ ، دَمُّهُ ومَالُهُ وعرْضُهُ ))
رواه مسلم .
(( النَّجْشُ )): أنْ يزيدَ في ثَمَنِ سِلْعَة يُنَادَى عَلَيْهَا في السُّوقِ وَنَحْوِهِ، وَلاَ رَغْبَةَ لَهُ فِي شَرَائِهَا
بَلْ يَقْصِدُ أنْ يَغُرَّ غَيْرَهُ ، وهَذَا حَرَامٌ .
وَ((التَّدَابُرُ)): أنْ يُعْرِضَ عَنِ الإنْسَان ويَهْجُرَهُ وَيَجْعَلَهُ كَالشَيءِ الَّذِي وَرَاءَ الظّهْرِ وَالدُّبُر.
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Do not
harbour jealousy for one another, do not cheat one another, do not bear
malice towards one another, do not turn your backs upon one another
and do not enter into a transaction when another has already done so. O
servants of Allah! Remain as brothers. A Muslim is the brother of another
Muslim. He neither wrongs him, belittles him, nor abandons helping him.
Piety is here and he pointed to his chest three times. It is sufficient to be
regarded as a sin when a person despises his Muslim brother. The blood,
wealth and honour of every Muslim is unlawful to another Muslim." (Muslim)

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Vocabulary and Definitions
lgás & means to raise the price of an item while having no intention to purchase it. This
happens when a seller hires a person disguised as a buyer who pretends to purchase the
item at a higher price, while having no intention to purchase it. It is forbidden because it
is a form of deception.
Hasad (jealousy) means to hope for a bounty to be removed from a person of whom one is
envious. This is in contrast to 'ghibtah' which is to desire for a bounty possessed by someone
without hoping that it be removed from him.
Commentary
This hadith points to the fact that Islam is a religion that stresses excellence in conduct and
social interactions because these contribute to piety.
Jealousy is categorically forbidden by various texts of the Qur'an and Sunnah because it is
an objection against Allah's & decision and distribution. Jealousy is of various types. The
worst of these is to strive by means of one's tongue and hand to acquire the bounty enjoyed
by another person.
Another form of jealousy is to desire that one be blessed with bounties in religious affairs
like others. For example, the Messenger of Allah
himself desired martyrdom in the path
of Allah &S. This form of jealousy is commendable in religious matters and not in worldly
matters.
In a more general sense, the business transactions of Muslims need to be free from evil
plotting, cheating and deception. Similarly, concealing the fault of an item at the time of
sale, or mixing good and poor quality merchandise is forbidden.
The hadith also forbids entering into a transaction, which has already been entered into by
another person. For example, a person is about to purchase an item and another seller then
offers it to the buyer at a cheaper price if he purchases it from him instead. This is forbidden
because it creates enmity and hostility.
Additional Points
v It is forbidden to abandon speaking to one's brother for more than three days, unless it
is for a valid Islamic reason.
The Messenger of Allah's
reference to his chest points to the importance of reforming
the heart from evil qualities such as pride, malice, hatred and jealousy.

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Hadith 236
، قَالَ : (( لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لنَفْسِهِ
وعن أنس بنطلّه ، عن النَّبِيّ
)) مُتَّفَقٌّ عَلَيْهِ .
Anas dog narrates that the Messenger of Allah
said: "None of you can
be a believer until he loves for his brother what he loves for himself."
(Bukhārī, Muslim)
Commentary
Based on the premise that Muslims are a single body, a true believer should desire for his
brother the same as he desires for himself in matters of obedience and goodness. Similarly,
he should dislike for his brother what he dislikes for himself. According to scholars like
Ibn al-'Imad , the hadith includes disbelievers as well. In other words, a believer should
love that a disbeliever enters Islam in the same way that he would love a fellow believer to
remain on īmān.
Love for others does not only refer to a feeling within the heart; it includes good conduct,
loyalty, sacrifice and giving preference to others over oneself.
What exactly should a person desire in relation to worldly benefits? Scholars state that one
should desire respect and honour, a pleasant life, favourable conditions, pious and obedient
offspring and that all of these should assist a person towards success in the Hereafter.
What should a person desire in relation to the Hereafter? Scholars state that one should desire
safety from the punishments of the grave, Qiyamah and Hell-fire, death with īman, the loftiest
of abodes in Paradise and the pleasure of the Messenger of Allah
One should desire that
all these worldly and eternal benefits should similarly be enjoyed by other Muslims.
Hadith 237
: (( انْصُرْ أَخَاكَ ظَالماً أَوْ مَظْلُوماً )) فَقَالَ
وعنه ، قَالَ : قَالَ رَسُول الله
رجل : يَا رَسُول اللهِ، أَنْصُرُهُ إِذَا كَانَ مَظْلُوماً ، أرَأيْتَ إنْ كَانَ ظَالِماً كَيْفَ
أَنْصُرُهُ؟ قَالَ : (( تحْجُزُهُ - أَوْ تَمْنَعُهُ - مِنَ الظُّلْمِ فَإِنَّ ذلِكَ نَصرُهُ )) رواه البخاري .
Anas 4
% narrates that the Messenger of Allah
said: "Help your brother
irrespective of whether he is the oppressor or the oppressed." A man asked:
"O Messenger of Allah! I can help him if he is oppressed, but how can I help
him if he is an oppressor?" He replied: "You should stop him or prevent
him from oppression. This is how you should help him." (Bukhārī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
An oppressor does not only oppress others; he oppresses himself. The Messenger of Allah
encouraged that he be helped, not by supporting him or assisting in his wrong, but by
physically preventing him or advising him against his wrong.
Hadith 238
وعن أبي هريرة ﴿ه: أنَّ رَسُول الله ﴿، قَالَ: ((حَقُّ المُسْلِم عَلَى المُسْلِمِ خَمْسٌ: رَدُّ
السَّلامِ ، وَعِيَادَةُ المَريض ، وَاتَِّاعُ الجَنَائِ، وَإِجَابَةُ الدَّعْوَة، وَتَشْمِيتُ العَاِسِ )) مُتََّقٌّ عَلَيْهِ .
وفي رواية لمسلم : (( حَقُّ الْمُسْلِم عَلَى المُسْلِم ستٍّ: إِذَا لَقِيتَهُ فَسَلَّمْ عَلَيْهِ ، وَإِذَا دَعَاكَ
فَأَجِبُهُ، وإِذَا اسْتَنْصَحَكَ فَانْصَحْ لَهُ ، وَإِذَا عَطَسَ فَحَمِدَ الله فَشَمَّتُهُ ، وَإِذَا مَرِضَ فَعُدْهُ ، وَإِذَا
مَاتَ فَاتبعْهُ )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A Muslim
has five rights over another Muslim: replying to his greeting, visiting the
sick, attending a funeral, accepting an invitation, saying yarhamukallah (may
Allāh &'s have mercy on you) to the person who sneezes." (Bukhārī, Muslim)
A narration of Muslim has: "A Muslim has six rights over another Muslim.
When you meet him, greet him. When he invites you, accept his invitation.
When he seeks your advice, advise him. When he sneezes and says
alhamdulillah, then say yarhamukallāh. When he falls ill, visit him. When
he passes away, attend his funeral."
Commentary
The mention of five rights in one narration and six in another is not contradictory because
there are many rights of a Muslim and only the most appropriate were mentioned according
to the need of the audience.
Additional Points
v The virtue of greeting by means of salam can be gauged from the fact that it is an action
of the Messengers, angels and the inhabitants of Paradise.
v The Messenger of Allah
used to visit those Sahabah o who were ill. Visiting the sick
is therefore Sunnah but may become Wajib (compulsory) in the case of family, neighbours
and those who require assistance.
v Carrying the Janāzah to its burial place is Fard al-kifāyah. It is also spiritually beneficial

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because it serves as a reminder of the grave and the certainty of death.
v Accepting the invitation to a walimah is Wajib, if all the conditions specified in the books
of Figh are met. From a social point of view, accepting an invitation strengthens unity.
v Replying to the du'a' of one who has sneezed is Wajib.
v Advising others about matters of this world and the Hereafter creates love and unity.
Hadith 239
◌ّ بسبع ، ونهانا عن سبع :
، قَالَ : أمرنا رَسُول الله
وعن أبي عُمَارة البراء بن عازب
أمَرَنَا بِعِيَادَة المَرِيض ، وَاتِبَاعِ الجَنَازَةِ ، وتَشْمِيتِ العَاطِسِ، وَإِبْرار المُقْسِم، وَنَصْرِ المَظْلُوم
، وَإِجَابَةِ الدَّاعِي ، وَإِفْشَاءِ السَّلامِ ، ونَهَنَا عَنْ خَواتِيمٍ أَوْ تَخَتُّمِ بِالذَّهَبِ ، وَعَنْ شُرْبٍ بالفِضَّةِ
، وَعَن المَيَائِرِ الحُمْرِ ، وَعَن القَسِّيِّ ، وَعَنْ لُبْسِ الحَرِيرِ والإِسْتِبْرَقِ وَالدِّيَاجِ. مُتَفَقٌّ عَلَيْهِ .
وفي رواية : وَإِنْشَادِ الضَّالَّةِ فِي السَّبْعِ الأُوَل .
((المَيَائِرُ)) بياء مثَنَّة قبل الألفِ ، وثاء مُثَلََّة بعدها: وهي جَمْعُ مِيثَرة ، وهي شيء يُنَّخَذُ
مِنْ حرير وَيُحْشَى قطناً أَوْ غيره ، وَيُجْعَلُ في السَّرْجِ وَكُورِ الْبَعير يجلس عَلَيْهِ الراكب . ((
القَسِّيُّ )) بفتح القاف وكسر السين المهملة المشددة : وهي ثياب تنسج مِنْ حرير وَكتَّانِ
مختلِطِينِ . (( وَإِنْشَادُ الضَّالَّةِ )) : تعريفها .
Abū 'Umārah al-Barā' ibn 'Āzib
narrates: The Messenger of Allah
commanded us to do seven things and prohibited us from seven things.
He ordered us to visit the sick, attend a funeral, say yarhamukallah to the
one who sneezes, assist to fulfil the oath of a person who took an oath,
help the oppressed, accept the invitation of one who invites and make the
greeting (of salām) common. He prohibited us from wearing gold rings,
drinking from silver utensils, sitting on red silken saddles, wearing al-
qasīyy (a garment of flax mixed with silk) and wearing silk, brocade and
silk brocade." (Bukhārī, Muslim)
Another narration includes the announcing of a lost item amongst the
first seven.
Commentary
One of the salient points that we learn from this hadith is that the Messenger of Allah
discouraged people from inclining towards worldly luxuries, as these may lead to pride and
arrogance.

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RIYĀD AL-ȘĀLIĶĪN
Additional Points
v We should greet people whether we recognise them or not.
V Men are forbidden from wearing gold jewellery and silk.
v Muslims are not permitted to use utensils of gold or silver.
v An oppressed person should be assisted by securing his right from the oppressor.
One should assist a person to fulfil his oath in order to prevent him from breaking it and
paying the penalty. This applies to permissible oaths only.
The sick should be visited at a convenient time, without inconveniencing them in any
way.
CHAPTER 28
باب ستر عورات المسلمين والنهي عن إشاعتها لغير ضرورة
Chapter on concealing the faults of Muslims and the prohibition of
publicising their faults unnecessarily
قَالَ الله تَعَالَى: ﴿إِنَّ الَّذِيْنَ يُحِبُّوْنَ آَنْ تَشِيْعَ الْفَاحِشَةُ فِى الَّذِيْنَ أُمَنُوْا لَهُمْ عَذَابٌ اَلِيْمُ فِى
الدُّنْيَا وَالْآخِرَةِ﴾ (النور: ١٩).
Allāh &s says: "For those who love to spread immorality to the believers,
there shall be a painful punishment in this world and in the Hereafter."
(Sūrah al-Nūr, 19)
Hadīth 240
، قَالَ : (( لاَ يَسْتُرُ عَبْدٌ عَبْدَاً فِي الدُّنْيَا إلَّ سَتَرَهُ اللهُ يَوْمَ
وعن أبي هريرة ﴿ّه ، عن النَّبِيّ
القِيَامَةِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "No person
conceals the faults of another in this world without Allah de concealing
his faults on the day of Qiyamah." (Muslim)
Commentary
One should not disclose and publicise the private sins of an individual as this may disgrace
him and cause him to drift further away from the straight path. One should rather strive to
correct his evil with wisdom and good conduct.

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RIYĀD AL-ȘĀLIĶĪN
Allah's &s concealing the faults of a person can take one of two forms: one's sins will be
eliminated or one will be questioned by Allah & in privacy and then forgiven.
Hadith 241
﴾، يقول : ((كُلُّ أُمَّتِي مُعَافِى إِلَّ المُجَاهِرِينَ ، وَإِنْ مِنَ
وعنه ، قَالَ : سمعت رَسُول الله
المُجَاهَرَةِ أنْ يَعْمَلَ الرَّجُلُ بِاللَّيلِ عَمَلاً ، ثُمَّ يُصْبحُ وَقَدْ سَتَرَهُ اللهُ عَلَيْهِ ، فَيَقُولُ : يَا فُلانُ ،
عَمِلت البَارِحَةَ كَذَا وَكَذَا ، وَقَدْ بَاتَ يَسْتُرُهُ رَبُّهُ، وَيُصبحُ يَكْشِفُ سِتْرَ اللهِ عَنْهِ )) مُتَفَقٌّ عَلَيْهِ .
Abū Hurayrah
narrates: I heard the Messenger of Allah
saying: "All
of my Ummah will be forgiven except those who publicise their sins. An
example of publicising sins is that a person commits a sin at night, while
Allāh &s had concealed it, but the next morning he goes around saying to
people, 'I committed such and such action last night.' He spent the night
while Allah &s had concealed his sin, but the next morning, he removes
the veil which Allah &'s had placed." (Bukhārī, Muslim)
Commentary
The hadith teaches us that one should conceal his sins, just as Allah & has concealed them.
A believer who commits a sin should ideally resort to taubah; however, one who publicises his
wrongs shows contempt towards Allah &S, His Messenger
, the believers and the religion
of Islam as a whole. By belittling Allah's &s system of concealing sins, such a person displays
his lack of shame and dignity and he draws the anger of Allah KS. He further loses the bounty
of not having his sin exposed to all of creation in the Hereafter.
Hadīth 242
وعنه ، عن النَّبِّ ﴿هَ، قَالَ: ((إِذَا زَنَتِ الأَمَةُ فَتَبَّنَ زِنَاهَا فَلْيَجْلِدْهَا الحَدَّ ، وَلا يُثَرِّبْ عَلَيْهَا
، ثُمَّ إِنْ زَنَتِ الثَّنِيَةَ فَلْيَجْلِدْهَا الحَدَّ ، وَلا يُثَرِّبْ عَلَيْهَا، ثُمَّ إِنْ زَنَتِ الثَّالِثَةَ فَلْيَبِعْهَا وَلَوْ بِحَبْل
مِنْ شَعر )) مُتَّفَقٌّ عَلَيْهِ .
(( التثريب )) : التوبيخ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When a
slave woman commits fornication and it is proven, she should be flogged
and not rebuked. If she then commits fornication a second time, she should
again be flogged and not rebuked. If she then commits fornication a third
time, he (i.e. the master) should sell her even if it be for a rope made of

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fibres." (Bukhārī, Muslim)
Commentary
The hadith teaches us that sinners should be reprimanded within the limits of Islam; they
should not be treated unjustly, thereby possibly diverting them further from the path of
reform. Thus, a slave woman who repeatedly commits fornication should not be ridiculed,
scolded, sworn at or called names; rather, she should be sold. Scholars have pointed out that
the seller is, however, obligated to mention the offence of the slave to the buyer because
concealing the defect or fault of an item at the time of sale is prohibited.
But, how is it possible for a Muslim to sell a sinful slave to another Muslim? Is it not contrary
to wishing good for others? Imam Nawawi w> has answered this by stating that there is a
possibility of the woman reforming her ways due to a change in ownership. In addition, her
new owner may treat her more kindly or may even marry her. By keeping her despite her
repeated transgressions, could imply that one is content with her sin.
Additional Points
v The hadith highlights the importance of separating from those who habitually commit
sin.
Hadīth 243
وعنه، قَالَ: أَتِيَ النَّبِّ:﴿ برجلٍ قَدْ شَرِبَ خَمْراً، قَالَ: (( اضْرِبُوهُ)) قَالَ أَبُو هريرة : فَمِنَّا
الضَّارِبُ بِيَّدِهِ، وَالضَّارِبُ بِنَعْلِهِ ، وَالضَّارِبُ بِثَوِهِ . فَلَمَّا انْصَرَفَ ، قَالَ بَعضُ القَومِ : أَخْزَاكَ
الله، قَالَ: ((لا تَقُولُوا هَكَذا، لاَ تُعِينُوا عَلَيْهِ الشَّيْطَانَ )) رواه البخاري .
Abū Hurayrah 4% narrates that a man who had consumed alcohol was
brought to the Messenger of Allah
He
said: "Beat him." Abū Hurayrah
narrates: "Some of us beat him with our hands, others beat him with
their sandals and others beat him with their clothes. When the man turned
and left, someone said: 'May Allah disgrace you!' The Messenger of Allah
said: 'Do not say that. Do not help Shaitan against him (by making a
du'a' of disgrace for him)." (Bukhārī)
Commentary
The Messenger of Allah
discouraged that an abusive statement be made towards a sinner.
Instead he encouraged that du'a' should be made that Allah & grants him guidance, as this
approach is more effective in leading him towards abandoning sin.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 29
باب قضاء حوائج المسلمين
Chapter on fulfilling the needs of Muslims
قَالَ الله تَعَالَى: ﴿وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُوْنَ﴾ (الحج: ٧٧).
Allāh &s says: "And do good deeds so that you may be successful." (Sūrah
al-haj, 77)
Hadith 244
، قَالَ : (( المُسْلِمُ أخُو المُسْلِمِ ، لاَ يَظْلِمُهُ ، وَلاَ
: أنْ رَسُول الله
وعن ابن عمر رضيعنه
يُسْلِمُهُ. مَنْ كَانَ فِي حَاجَة أَخِيه ، كَانَ اللهُ فِي حَاجَتِهِ، وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً، فَرَّجَ اللهُ
عَنْهُ بِهَا كُرْبَةً مِنْ كَرَبِ يَومِ القِيَامَةِ ، وَمَنْ سَتَرَ مُسْلِماً سَتَرَهُ اللهُ يَوْمَ القِيَامَةِ )) مُتَّفَقٌّ عَلَيْهِ .
Ibn 'Umar 4% narrates that the Messenger of Allah
said: "A Muslim
is the brother of another Muslim. He neither wrongs him nor hands him
over to the enemy. Allah &'S will fulfil the need of one who fulfils the need
of a Muslim. Allah & will remove one of the difficulties of the day of
Qiyamah from one who removes a difficulty from a Muslim. Allah &S will
conceal the fault on the day of Qiyamah of one who conceals (the fault of)
a Muslim." (Bukhārī, Muslim)
Commentary
This hadith highlights the important principle that Allah &s rewards those who assist others
for His pleasure and He will further assist them when they need His assistance most - on
the day of Qiyamah.
Another advantage of Muslims assisting each other is the fostering of mutual love and unity.
One may assist and benefit others in various ways. Some of these are by means of one's wealth,
knowledge, advice, guidance or making du'a' for people in their absence.
Hadith 245
*، قَالَ : (( مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنَا
وعن أبي هريرة ﴿لله، عن النَّبِيّ،
، نَفَّسَ الله عَنْهُ كُرِبَةً مِنْ كُرَبٍ يَوْمِ القِيَامَةِ ، وَمَنْ يَسَّر عَلَى مُعْسِرٍ يَسَّرَ الله عَلَيْهِ فِي الدُّنْيَا

319
RIYĀD AL-ȘĀLIĶĪN
وَالآخِرَةِ ، وَمَنْ سَتَرَ مُسْلِماً سَتَرَهُ الله في الدُّنْيَا وَالآخِرَةِ، والله في عَونِ العَبْدِ مَا كَانَ العَبْدُ
فِي عَونِ أخِهِ ، وَمَنْ سَلَكَ طَريقًاً يَلْتَمِسُ فِيهِ عِلْماً سَهَّلَ اللهُ لَهُ به طَريقًاً إِلَى الجَنَّةِ. وَمَا
اجْتَمَعَ قَوْمٌ فِي بَيْتِ مِنْ بُيُوتِ اللهِ تَعَالَى، يَثْلُونَ كِتَابَ اللهِ ، وَيَتَدَارَسُونَهُ بَيْنَهُمْ إِلَّ نَزَلَتْ
عَلَيْهِمُ السَّكِينَةُ ، وَغَشِيْهُمُ الرَّحْمَةُ ، وَحَفَّتْهُمُ المَلائِكَةُ ، وَذَكَرَهُمُ الله فِيَمَنْ عِندَهُ. وَمَنْ
بَطَّأَ بِهِ عَمَلُهُ لَمْ يُسْرِعِ بِهِ نَسَبُهُ )) رواه مسلم .
Abū Hurayrah &
" narrates that the Messenger of Allah
said: “Allāh
des will remove one of the calamities of the day of Qiyamah from one who
removes a worldly calamity from a believer. Allah des will provide ease
in this world and the Hereafter to one who provides ease to a person in
difficulty. Allah &s will conceal the faults in this world and in the Hereafter
of one who conceals the faults of a Muslim. Allah & continues helping a
person as long as a person continues helping his brother. Allah &s eases the
path to Paradise for one who treads a path in order to seek knowledge. No
people gather in one of the houses of Allah & in order to recite the Book
of Allah and study it among themselves, without tranquillity descending
upon them, mercy engulfing them, the angels surrounding them and Allah
des speaking of them to those (close angels and Messengers) who are with
Him. One whose deeds have kept him behind, his lineage cannot take him
forward." (Muslim)
Vocabulary and Definitions
&Zási is a feeling of mercy within the soul and tranquillity in the heart. A person who recites
and studies the Qur'an is content with and convinced of the promised reward of Allah de
because he has firm conviction that Allah & has led him to study Islam and freed him from
other tasks. According to some scholars 'sakinah' is the name of an angel that descends into
the heart of a believer and commands goodness. It may also refer to Allah's &s special mercy.
"Allah & speaks of them to those who are with Him" in order to boast about their goodness
and to express His pleasure regarding their action.
"Whoever treads a path in order to seek knowledge," can be interpreted literally or it can
refer to any such action that leads to acquiring knowledge, such as memorization, discussions,
study or research.
"Allah & eases the path to Paradise for him," means that Allah des will guide a person to
seek guidance and will grant him the ability to be obedient, leading him to Paradise.

320
RIYĀD AL-ȘĀLIĶĪN
"One whose deeds have kept him behind, his lineage cannot take him forward," means that
virtue can only be achieved by one's good actions and not by means of one's lineage.
Commentary
Helping a fellow Muslim is a remarkable action. Despite the rank and eminence of the
Messengers
& and Șahabah
they did not regard it as below their dignity to assist
others by engaging in humble tasks. It is reported that the Messenger of Allah
milked
the goat of the family of a Sahabī who had gone out on an expedition. Abu Bakr
did the
same when he was the khalif. 'Umar
would take water for the elderly widows and see to
their domestic needs.
The hadith also states the virtue of acquiring knowledge in congregation. According to a
narration of Ahmad, the angels assemble, one upon another, until they reach the throne of
Allah &s due to their respect for knowledge and in honour of those who are engaged in it.
By doing so, they close any gaps through which Shaitan may enter.
Lineage will not benefit anyone in the Hereafter, where only good actions will matter. The
Messenger of Allah
advised Fatimah wos, his daughter that even he will not be able to
save her from punishment on that day.
CHAPTER 30
باب الشفاعة
Chapter on intercession
قَالَ الله تَعَالَى: ﴿ مَنْ يَّشْفَعْ شَفَاعَةً حَسَنَةً يَّكُنْ لَّهُ نَصِيْبٌ مِّنْهَا﴾ (النساء: ٨٥).
Allāh &s says: "Whoever intercedes in a beautiful manner shall receive a
share thereof." (Sūrah al-Nisa', 85)
Introduction
delasJl is derived from the root word ANJI which means even. It implies that one was alone in
a particular need, however after intercession the person has a partner. Others have defined
it as joining the inferior with the superior so that the former could be assisted by the latter
and therefore be strengthened.
Scholars explain that du'a' for one's Muslim brother in his absence is also included as
intercession.