النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Hadith 246
وعن أبي موسى الأشعري ﴿هُ، قَالَ: كَانَ النَّبِّ ﴿ إِذَا أتاهُ طَالِبُ حَاجَةٍ أقبَلَ عَلَى جُلَسَائِهِ
، فَقَالَ : ((اشْفَعُوا تُؤْجَرُوا، وَيَقْضِي الله عَلَى لِسَانِ نَبِّهِ مَا أحبَّ)) مُتَّفَقٌّ عَلَيْهِ .
وفي رواية : (( مَا شَاءَ)) .
Abū Mūsā al-Ash‘arī
narrates: When a person in need would come to
the Messenger of Allah
he would turn to those sitting with him and
say: "Intercede on this person's behalf and you will be rewarded. Allah des
decrees whatever He likes on the tongue of His Messenger." (Bukhārī, Muslim)
Another narration has, "whatever He wills."
Commentary
A Muslim should do good deeds or assist in doing good deeds. The hadith particularly
encourages us to assist the weak by interceding on their behalf before those in authority,
especially if our opinion is heard in such circles. Such intercession may be regarding a worldly
or religious matter, however, a person cannot intercede regarding the hudūd (punishments
specified by Allah ) once these have been decided. For example, if a person is to be stoned
or lashed, then it will not be permissible to intercede on his behalf.
Hadith 247
: (( لَوْ رَاجَعْتِهِ ؟ ))
ـا فِي قِصَّةِ برِيرَةَ وَزَوْجِهَا ، قَالَ : قَالَ لَهَا النَّبِيُّ
وعن ابن عباس
قَالَتْ: يَا رَسُولَ اللهِ تَأْمُرُنِي؟ قَالَ: ((إِنَّمَا أَشْفَع )) قَالَتْ: لاَ حَاجَةَ لِي فِيهِ . رواه البخاري .
Ibn 'Abbas ws narrates with regard to Barirah wos and her husband that the
Messenger of Allah
said to her: "Why don't you take back your husband?"
She replied: "O Messenger of Allah! Are you commanding me?" He said: "I
am merely interceding." She replied: "I have no need for him." (Bukhārī)
Commentary
Barīrah
was the slave of 'A'ishah
. She was married to Mughith de, who was also a
slave. The Messenger of Allah
gave her the choice to separate from her husband once
she was freed and she accepted it. However, Mughith 4% loved her so dearly that he would
wander through the streets of Madinah Munawwarah crying over her. 'Abbas
¿, his uncle,
requested the Messenger of Allah
to intercede on his behalf and the Messenger of Allah
agreed. Such was his humility that he did not obligate her to return, neither did he

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reprimand her when she chose not to accept his intercession.
CHAPTER 31
باب الإِصلاح بَیْنَ الناس
Chapter on restoring harmony between people
قَالَ الله تَعَالَى: ﴿لَا خَيْرَ فِيْ كَثِيْرِ مِّنْ نَّجْوُهُمْ إِلاَّ مَنْ آَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوْفٍ أَوْ اِصْلَاحِ
بَيْنَ النَّاسِ﴾ ( النساء : ١١٤)،
Allāh &s says: "There is no good in most of their deliberations except in
him who commands charity, good deeds or reconciliation between people."
(Sūrah al-Nisā', 114)
وَقَالَ تَعَالَى: ﴿وَالصُّلْحُ خَيْرٌ﴾ ( النساء: ١٢٨)،
Allāh & says: "And reconciliation is best." (Sūrah al-Nisa', 128)
وَقَالَ تَعَالَى: ﴿فَاتَّقُوا اللهَ وَأَصْلِحُوْا ذَاتَ بَيْنِكُمْ﴾ ( الأنفال: ١ )،
Allāh &s says: "So fear Allah and reconcile between yourselves." (Sūrah
al-Anfāl, 1)
وَقَالَ تَعَالَى: ﴿إِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ فَأَصْلِحُوْا بَيْنَ اَخَوَيْكُمْ﴾ ( الحجرات: ١٠).
Allāh &s says: "The believers are all brothers. So reconcile between your
brothers." (Sūrah al-Hujurāt, 10)
Introduction
Muslims are like brothers unto one another and they should therefore aim to strengthen
the bonds of unity between them. Disunity and infighting breeds nothing but evil, hence
preventing this by reconciling and mediating between them with justice is commendable.
Hadith 248
وعن أبي هريرة وعُّهُ، قَالَ: قَالَ رَسُول الله :﴿: ((كُلُّ سُلَامَى مِنَ النَّاسِ عَلَيْهِ صَدَقَةٌ ،
كُلَّ يَوْمٍ تَطْلُعُ فِيهِ الشَّمْسُ : تَعْدِلُ بَيْنَ الاثْنَيْنِ صَدَقَةٌ ، وَتُعينُ الرَّجُلَ فِي دَابَتِهِ فَتَحْمِلُهُ عَلَيْهَا

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، أَوْ تَرْفَعُ لَهُ عَلَيْهَا مَنَاعَهُ صَدَقَةٌ ، وَالكَلِمَةُ الطَّيْبَةُ صَدَقَةٌ ، وَبِكُلِّ خَطْوَةٍ تَمِشِيهَا إِلَى الصَّلاةِ
صَدَقَةٌ ، وَتُميطُ الأَذى عَنِ الطَّريقِ صَدَقَةٌ )) مُتَفَقُّ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Charity is
due on behalf of every joint of a person every day the sun rises. Reconciling
two people by establishing justice between them is charity; helping a man
to mount his animal or to load his goods onto it is charity; a good word
is charity; every step that one takes to salah is charity; and removing a
harmful object from the path is charity." (Bukhārī, Muslim)
Vocabulary and Definitions
A "good word" includes du'a' for oneself or others, greeting with salam, speaking good of
people, or any such speech that brings joy to others and unifies hearts.
"Every step that one takes to the masjid," has been interpreted by the scholars in a broader
context to include good deeds such as seeking knowledge, maintaining family ties, visiting
a fellow Muslim, etc.
Commentary
Expressing gratitude to Allah &s for the wellbeing of the three hundred joints of our body
would ordinarily have been very difficult, however Allah & has made it easy by virtue of
the various means of sadaqah, which He has made available to us. Scholars have broadly
classified these various forms of sadaqah into categories: one is to fulfil all the various Wajib
(compulsory) acts of worship and to abstain from the harām (prohibited); another is to
perform Nafl (optional) actions such as dhikrullah; yet another is to assist others by means
of administering justice, etc.
Muslims should ensure that their workplaces, masajid and communities remain peaceful and
harmonious by adopting reconciliatory measures between people who are quarrelling or not
on talking terms with each other.
Hadith 249
٤، يَقُولُ : (( لَيْسَ
وعن أمِّ كُلْثُوم بنت عُقْبَة بن أَبِي مُعَيطِ ﴿ها، قَالَتْ : سمِعتُ رسول الله
الكَذَّابُ الَّذِي يُصْلِحُ بَيْنَ النَّاسِ فَيَنِي خَيراً، أَوْ يَقُولُ خَيْراً )) مُتَّفَقٌّ عَلَيْهِ .
وفي رواية مسلم زيادة ، قَالَتْ: وَلَمْ أسْمَعْهُ يُرْخِّصُ فِي شَيْءٍ مِمَّا يَقُولُهُ النَّاسُ إلَّ فِي ثَلاثٍ
، تَعْنِي : الحَرْبَ، وَالإِصْلاَحَ بَيْنَ النَّاسِ، وَحَدِيثَ الرَّجُلِ امْرَأَتَهُ ، وَحَدِيثَ المَرْأةِ زَوْجَهَا .

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RIYĀD AL-ȘĀLIĶĪN
Umm Kulthum bint 'Uqbah ibn Abī Mu'ītugs 79 narrates: I heard the Messenger
of Allāh
saying: "That person is not considered to be a liar who speaks
a lie in order to reconcile between people by conveying something good
or saying a good word." (Bukhārī, Muslim)
A narration of Muslim adds: (Umm Kulthum w
%) said: "I did not hear him
giving a concession in speaking a lie when conversing with people except
in three instances: during war, reconciling between people and when a
husband converses with his wife and she converses with him."
Commentary
Speaking a lie is a grave sin, however its permissibility when reconciling between people
stresses the importance of unity. An example of such a lie is to say to a person that his
adversary had spoken well of him whereas nothing of the sort had been said.
A person is also permitted to lie during times of war because of the general benefit for the
Muslims and in order to drive fear into the enemy. Similarly, a person is permitted to lie to
his or her spouse by saying, for example, that he or she is the most beloved to him or her,
when this is not the case. This is in order to maintain the bonds of marriage.
Some scholars are of the view that the lying mentioned in this hadith refers to tauriyah -
when the speaker intends something different to what the listener understands. For example,
saying to the enemy that his leader has died, referring to a leader of old. Similarly, when,
during the Hijrah, Abu Bakr 44
was asked who the Messenger of Allah
was, he replied,
"My guide." He meant a guide to Paradise, whereas the questioner thought that he meant
a road guide.
In situations when one fears for one's life or there is fear of harm coming to others, lying
will become compulsory.
Hadith 250
وعن عائشة طلَّا، قَالَتْ: سَمِعَ رسولُ الله :﴿ه صَوْتَ خُصُومٍ بِالْبَابِ عَاليةً أَصْوَاتُهُمَا، وَإِذَا
أحَدُهُمَا يَسْتَوْضِعُ الآخَرِ وَيَسْتَرْفِقُهُ فِي شَيءٍ ، وَهُوَ يَقُولُ : والله لا أَفْعَلُ ، فَخَرجَ عَلَيْهِمَا
79 Umm Kulthum was accepted Islam in Makkah Mukarramah. Her father, 'Uqbah ibn Abī Mu'īt was
a fierce enemy of Islam. She migrated to Madinah Munawwarah in 7 Hijrī. In Madinah Munawwarah
she was married at different times to a number of great Șahabah like Zayd ibn Haritha 44)
who was
martyred in Mu'ta, Zubayr ibn 'Awwam de, 'Abd al-Rahman ibn 'Auf
and 'Amr ibn al-'Ās
. A
total of 10 ahādīth are narrated from her.

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RIYĀD AL-ȘĀLIĶĪN
رسولُ اللهِ ﴿®، فَقَالَ: ((أيْنَ المُتَأَلِّي عَلَى اللهِ لاَ يَفْعَلُ المَعْرُوفَ؟))، فَقَالَ: أَنَا يَا
رسولَ اللهِ ، فَلَهُ أُّ ذلِكَ أَحَبَّ . مُتَّفَقٌ عَلَيْهِ .
A'ishah ws narrates: The Messenger of Allah
once heard the sounds
of an argument outside his door, with both the disputants having raised
their voices. One of them was asking the other to reduce the debt and to
be lenient towards him, while the other was saying: "By Allah, I will not do
so." The Messenger of Allah
went to them and said: "Who is the person
who is taking an oath in the name of Allah that he will not do good?" The
man said: "It is me, O Messenger of Allah and I now agree to whatever my
debtor desires." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
advised us to deal kindly and cordially with those who are
financially indebted to us. It is, therefore, meritorious for wealthy creditors to give respite to
their debtors, decrease the amount owed or waive the debt altogether. A Qur'anic verse states,
﴿وَإِنْ كَانَ ذُوْ عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوْا خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ﴾
If the debtor is in a difficulty, grant him time until it is easy for him to repay.
But it you forgo it by way of charity that is best for you if you only knew.
(Sūrah al-Baqarah, 280)
The debtor, however, should not abuse his position by delaying in payment hoping for
leniency from the creditor. He should be honest and should have an intention to pay off his
debts as soon as possible.
Additional Points
v It is incorrect to take an oath to abandon good; rather, whenever an opportunity arises
to do a good deed, one should hasten towards it.
The Șahabah A
readily accepted and acted upon the command of the shar ah as soon
as they became aware of it.
Hadīth 251
وعن أبي العباس سهل بن سَعد الساعِدِيّ ◌َّهُ: أَنَّ رَسُول الله :﴿ بَلَغَهُ أَنَّ بَنِي عَمرو بن
عَوْفٍ كَانَ بَيْنَهُمْ شَرٌّ ، فَخَرَجَ رسولُ اللهِ ﴿ يُصْلِحُ بَينَهُمْ فِي أُنَاسِ مَعَهُ ، فَحُبِسَ رَسُول
وَحَانَتِ الصَّلاةِ، فَجَاءَ بِلالٌ إِلَى أَبِي بكر عِنْهَا، فَقَالَ: يَا أَبَا بَكْر ، إِنَّ رَسُول الله
الله

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قَدْ حُبِسَ وَحَانَتِ الصَّلاةُ فَهَلْ لَكَ أنْ تَؤُمَّ النَّاسِ ؟ قَالَ : نَعَمْ ، إنْ شِئْتَ ، فَأَقَامَ بِلالٌ
الصَّلاةَ ، وتَقَدَّمَ أَبُو بَكْرٍ فَكَبَّرَ وَكَبَرَ النَّاسُ، وَجَاءَ رَسُول اللـه ﴿ يَمشي في الصُّفُوفِ حَتَّى
قَامَ فِي الصَّفِّ، فَأَخَذَ النَّاسُ فِي النَّصْفِيقِ، وَكَانَ أَبُو بكرٍ لِّهَ لاَ يَلْتَفِتُ فِي صَلاتِهِ ، فَمَّا
أكْثَرَ النَّاسُ النَّصْفِيقِ الْتَّفَتَ، فِإِذَا رَسُولِ اللهِ ﴿، فَأَشَارَ إِلَيْهِ رسولُ اللهِ ﴿ فَرَفَعَ أَبُو بَكْر
يَدَهُ فَحَمِدَ اللهَ، وَرَجَعَ القَهْتَرَى وَرَاءُهُ حَتَّى قَامَ في الصَّفِّ ، فَتَقَدَّمَ رَسُول الله
فَصَلَّى للنَّاسِ ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ: (( أَيُّهَا النَّاسُ، مَا لَكُمْ حِينَ نَابَكُمْ شَيْءٌ
في الصَّلاةِ أَخَذْتُمْ في النَّصفيقِ ؟! إِنَّمَا النَّصفيق للنِّساء. مَنْ نَابَهُ شَيْءٌ فِي صَلاتِهِ فَلْقُلْ :
سُبْحَانَ اللهِ ، فَإِنَّهُ لاَ يَسْمَعُهُ أحدٌ حِينَ يَقُولُ: سُبْحَانَ الله ، إلَّ الْتَفَتَ. يَا أَبَا بَكْر : مَا مَنَعَكَ
أَنْ تُصَلِّي بِالنَّاسِ حِينَ أَشَرْتُ إِلَيْكَ ؟ ))، فَقَالَ أَبُو بَكْرٍ : مَا كَانَ يَنْبَغِي لابْنِ أَبِي قُحَافَةَ أَنْ
يُصَلِّي بِالنَّاسِ بَيْنَ يَدَيْ رَسُول اللـه ◌ُ﴾. مُنَفَقٌّ عَلَيْهِ. معنى ((حُبِسَ)): أمْسَكُوهُ لِيُضِيفُوهُ .
Abu al-'Abbas Sahl ibn Sa'd al-Sa'idī dog narrates that news reached the
Messenger of Allah
that the tribe of 'Amr ibn 'Auf were involved in a
dispute. So, the Messenger of Allah
left with some of his Sahābah in
order to reconcile between them. The Messenger of Allah
was delayed
and it was the time of salah, so Bilāl
came to Abu Bakr dog and said: "O
Abu Bakr! The Messenger of Allah
has been delayed and it is the time
of șalāh. Will you lead the people in salah?" He replied: "Yes, if you like."
Bilal « gave the iqamah and Abu Bakr % stepped forward and said the
takbīr (Allahu Akbar - Allah is the greatest) with the people doing the same
behind him. The Messenger of Allah
then arrived, walked through the
rows and stood in the first row. The people began clapping (in order to
draw the attention of Abu Bakr
"). Abu Bakr &
" was not in the habit of
looking about in his salah, but when the people clapped repeatedly, Abu Bakr
turned around and saw the Messenger of Allah
. The Messenger of
Allāh
indicated to him (to remain in his place). Abu Bakr de raised his
hand, praised Allah & and walked backwards until he stood in the row. The
Messenger of Allah
then stepped forward and led the people in salah.
When he had completed, he turned to the people and said: "Why did you
start clapping when you experienced something in salah? Clapping is for
women. When anything happens to you in salāh, you should say subhanallāh
(glory be to Allāh), because when you hear someone saying subhanallāh, you
will turn around. O Abu Bakr, what stopped you from leading the people
in salah when I had directed you to do so?" Abu Bakr 4% replied: "It is

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RIYĀD AL-ȘĀLIĶĪN
not proper for the son of Abu Quhafah to lead the people in salah in the
presence of the Messenger of Allah
" (Bukhārī, Muslim)
Commentary
The hadith of Bukhari explains that the people of Quba were quarrelling to the extent that
they began pelting each other with stones. The Messenger of Allah
was informed and
immediately decided to go and reconcile between them. According to the narration of Abū
Dāwūd, the Messenger of Allah
instructed Bilal &
to ask Abu Bakr &
š to lead the
șalāh if he did not return in time. We learn from this that reconciling between people is so
meritorious that the Messenger of Allah
temporarily left his position as Imām in order
to restore unity.
Additional Points
v The Messenger of Allah's
choice of Abu Bakr de to lead the salah in his absence
proves Abu Bakr's &
superiority amongst all the Sahabah
V A leader should seek an explanation from his subjects before rebuking them.
V Seniors should be honoured and respected.
v The leader of a congregation should hasten towards reconciling between disputants, so
that the potential for harm is minimised.
v Tasbīḥ in salah is valid as are minor movements or turning around due to necessity.
CHAPTER 32
باب فضل ضعفة المسلمين والفقراء والخاملين
Chapter on the virtues of the weak, poor and undistinguished Muslims
قَالَ الله تَعَالَى: ﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدُوةِ وَالْعَشِىِّ يُرِيْدُوْنَ وَجْهَهُ
وَلَا تَعْدُ عَيْنُكَ عَنْهُمْ ﴾ ( الكهف : ٢٨) .
Allāh &s says: "Restrain yourself with those who invoke their Sustainer
morning and evening, seeking His pleasure. Do not divert your attention
from them." (Sūrah al-Kahf, 28)
Introduction
According to some scholars, this verse of the Qur'an was revealed after some leaders of the
Quraish requested the Messenger of Allah
to disperse the poorer Sahābah such as Suhaib

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RIYĀD AL-ȘĀLIĶĪN
, 'Ammar age and others so that the former could sit with the Messenger of Allah
Allah & prohibited the Messenger of Allah
from doing so.
Hadīth 252
، يقولُ : ((ألاَ أُخْبِرُكُمْ بِأَهْلٍ
وعن حارثة بن وهْبٍ ◌ّه، قَالَ : سمعت رَسُول الله
الجَنَّةِ ؟ كُلُّ ضَعِيف مُتَضَعَّف ، لَوْ أقْسَمَ عَلَى اللهِ لأَبَرَّهُ ، أَلاَ أُخْبِرُكُمْ بِأَهْلِ النَّارِ ؟ كُلُّ عُثُلِّ
جَوّاظِ مُسْتَكْبٍِ )) مُتَّفَقٌّ عَلَيْهِ .
(( العُثُلُّ )) : الغَلِيظُ الجَافِي. ((وَالجَوَّاظُ )): بفتح الجيم وتشديد الواو وبالظاء المعجمة:
وَهُوَ الجُمُوعُ المَنُوعُ، وَقِيلَ: الضَّخْمُ المُخْتَالُ فِي مِشْيَتِهِ، وَقِيلَ: القَصِيرُ الْبَطِينُ.
Harithah ibn Wahab &g 80 narrates: I heard the Messenger of Allah
saying:
"Should I not inform you about the people of Paradise? Every person who
is weak and is considered by people to be weak. If he were to take an oath
in the name of Allah &S, Allah &'s will fulfil his oath. Should I not inform
you about the people of the Hell-fire? Every person who is miserly with
wealth after hoarding it and is harsh and arrogant." (Bukhārī, Muslim)
Vocabulary and Definitions
A "weak" person refers to one whose humility and soft-nature causes him to be lenient in
his dealings and transactions.
Arrogance has been defined in another narration as rejecting truth and despising people.
Commentary
This hadith teaches us that harshness and arrogance are evil traits, while humility is
praiseworthy. In our superficial world where might is right, people generally despise those
who are humble in terms of worldly standards, however, Allah &s loves such people, assists
them and eases their burdens.
Hadīth 253
وعن أبي عباس سهل بن سعد الساعِدِيِّ وَّهُ، قَالَ: مَرَّ رَجُلٌ عَلَى النَّبِيّ :﴿ه، فَقَالَ لرَجُلٍ
عِنْدَهُ جَالِسٌ : (( مَا رَأْيُكَ فِي هَذَا؟ ))، فَقَالَ: رَجُلٌ مِنْ أَشْرَافِ النَّاسِ ، هَذَا واللـهِ حَرِيٌّ
٤، ثُمَّ مَرَّ رَجُلٌ آخَرُ ، فَقَالَ
إِنْ خَطَبَ أنْ يُنْكَحَ ، وَإِنْ شَفَعَ أنْ يُشَفَّعَ . فَسَكَتَ رسولُ الله .
was the stepbrother of 'Abdullah ibn 'Umar . A total of 6 ahadith are
narrated from him.
80 Hārithah ibn Wahab

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RIYĀD AL-ȘĀLIĶĪN
: (( مَا رَأَيُكَ فِي هَذَا؟)) فَقَالَ: يَا رَسُولَ الله، هَذَا رَجُلٌ مِنْ فُقَراءِ
لَهُ رسولُ الله
المُسْلِمِينَ ، هَذَا حَرِّ إِنْ خَطَبَ أنْ لا يُنْكَحَ ، وَإِنْ شَفَعَ أنْ لا يُشَفَّعَ ، وَإِنْ قَالَ أنْ لاَ يُسْمَعَ
لِقَولِهِ . فَقَالَ رَسُول اللـه ◌ُ﴾: (( هَذَا خَيْرٌ مِنْ مِلءِ الأرْضِ مِثْلَ هَذَا)) مُتََّقٌّ عَلَيْهِ .
قوله : (( حَرِيٌّ)) هُوَ بفتح الحاءِ وكسر الراء وتشديد الياءِ : أي حَقِيقٌ . وقوله : (( شَفَعَ
)) بفتح الفاءِ .
Abu al-'Abbas Sahl ibn Sa'd al-Sa'idī 4% narrates: A man passed by the
Messenger of Allah &
, who then asked a person who was sitting near him:
"What do you think of this man?" He replied: "He is one of the nobles. I
take an oath by Allah that if he were to make a proposal of marriage, his
proposal would be accepted and if he were to intercede, his intercession
would be accepted." The Messenger of Allah
remained silent. Then
another man passed by and the Messenger of Allah
asked his companion:
"What do you think of this man?" He replied: "O Messenger of Allah! He
is from the poor Muslims. If he were to make a proposal of marriage, his
proposal would be rejected and if he were to intercede, his intercession
would be rejected. If he were to voice his opinion, it will not be listened
to." The Messenger of Allah
said: "This person is better than the entire
earth filled with the likes of that person." (Bukhārī)
Commentary
This hadith teaches us that taqwa is the determining factor of the success of a person, not his
lineage or worldly status. The true worth of a person is based on his purity of heart and his
internal qualities that are known only to Allah &s. We should therefore, never think less of
the poor and downtrodden because sometimes a person covered in dust is better than the
entire earth filled with people of wealth and influence.
According to the scholars, the person of status in this hadith was 'Uyaynah ibn Hisn
% or
Agra ibn Habis de while the poor person was Ju'ayl ibn Suraqah al-Ghifari
This hadith does not imply that a poor person is always superior to a wealthy person; rather,
it implies that a person should not be judged based on his wealth or external appearance.
Hadīth 254
، قَالَ : ((احْتَجَّتِ الجَنَّةُ والنَّارُ ، فقالتِ النَّارُ
، عن النّبيّ
وعن أبي سعيد الخدري رضي
: فِيَّ الجَبَّارُونَ وَالْمُتَكَبِّرُونَ. وَقَالتِ الجَنَّةُ: فِيَّ ضُعَفَاءُ النَّاسِ وَمَسَاكِينُهُمْ، فَقَضَى اللهُ

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RIYĀD AL-ȘĀLIĶĪN
بَيْنَهُمَا : إِنَّكِ الجَنَّةُ رَحْمَتِي أرْحَمُ بِكِ مَنْ أَشَاءُ ، وَإِنَّكِ النَّارُ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ ،
وَلِكَلَيْكُمَا عَلَيَّ مِلْؤُهَا )) رواه مسلم .
Abū Sa'īd al-Khudrī
narrates that the Messenger of Allah
said:
"Paradise and the Hell-fire had a debate. Hell-fire said: 'Within me are
the tyrants and the arrogant.' Paradise said: 'Within me are the poor and
weak.' Allah &'s then resolved their dispute by saying: 'You, Paradise, are
My mercy; I show mercy to whosoever I wish through you. And you, Hell-
fire, are My punishment; I punish whosoever I wish through you. And I
will fill both of you." (Muslim)
Commentary
According to scholars such as Imam Nawawī «, this hadith may be taken literally to mean
that Paradise and Hell had a dispute due to the perception granted to each of them; or it
may also have been mentioned by way of example. In any case, we are advised to adopt the
simplicity and humility of the poor and downtrodden and abstain from oppression, pride
and arrogance.
Explaining the difference between wealth and good deeds, 'Umar 44
¿ is reported to have said,
عزّ الدنيا بالمال، وعزّ الآخرة بالأعمال
The honour of the world is through wealth, while the honour of the Hereafter
is through deeds.
Additional Points
The majority of the inhabitants of Hell will be the wealthy and arrogant, while the
majority of the inhabitants of Paradise will be the poor and humble.
v Only those downtrodden ones who follow the path of truth and righteousness are
praiseworthy, not those who deceive and commit evil.
v Muslims will enter Paradise and will remain therein forever. Disbelievers will enter Hell
and will remain therein forever. Those Muslims who will be entered into Hell due to
their sins will be removed from it after being purified of sin and will then enter Paradise.
Hadith 255
، قَالَ : (( إِنَّهُ لَيَأْتِي الرَّجُلُ السَّمِينُ العَظِيمُ يَوْمَ
وعن أبي هريرة ﴿ّه، عن رَسُول الله ◌ُ
القِيَامَةِ لاَ يَزِنُ عِنْدَ اللهِ جَناحَ بَعُوضَةٍ )) مُتَّفَقٌّ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A prominent
fat man will be brought on the day of Qiyamah, but he will not even be equal
to the weight of the wing of a mosquito in the sight of Allah des."(Bukhārī,
Muslim)
Commentary
The hadith clearly states that a person's worldly status will be worthless in the Hereafter,
only the divine light in the heart of a person and his good actions will benefit him. A Muslim
should, therefore, give due importance to reforming his heart and actions because he will
be judged according to these; he will not be judged based on his wealth, status or physical
appearance.
Hadith 256
وعنه : أنَّ امْرَأَةً سَوْدَاءَ كَانَتْ تَقُمُّ المَسْجِدَ ، أَوْ شَابّاً، فَفَقَدَهَا رسولُ اللهِ ﴿، فَسَأَلَ عَنْهَا
، أو عنه ، فقالوا: مَاتَ. قَالَ: (( أَفَلَا كُنْتُمْ آذَنْتُمُونِي)) فَكَأَنَّهُمْ صَغَّرُوا أمْرَهَا ، أَوْ أمْرُهُ،
فَقَالَ : (( دُلُّونِي عَلَى قَبِهِ )) فَدَلُوهُ فَصَلَّى عَلَيْهَا، ثُمَّ قَالَ: ((إنَّ هذِهِ القُبُورَ مَمْلُوءَةٌ ظُلْمَةً
عَلَى أهْلِهَا، وَإِنَّ اللهَ تعالى. يُنَوِّرُهَا لَهُمْ بِصَلاتِي عَلَيْهِمْ )) مُتَفَقٌّ عَلَيْهِ .
قوله : (( تَقُمُّ )) هُوَ بفتح التاءِ وضم القاف: أي تَكُنُسُ. ((وَالقُمَامَةُ )): الكُنَاسَةُ ،
((وَآذَنْتُمُونِي)) بِمِد الهمزة : أَيْ: أَعْلَمْتُمُونِي.
Abū Hurayrah
's narrates that a black woman (or a youth) used to sweep
the masjid. When the Messenger of Allah
did not see her (or him), he
enquired about her (or him). The Șahabah
said: "He (or she) passed
away." He asked: "Why did you not inform me of this?" It was as if they
considered the matter to be insignificant. He
therefore said to them:
"Lead me to his (or her) grave." They led him to it and he offered salah over
it. He then said: "These graves are filled with darkness for their inhabitants,
but Allāh &s illuminates them through my salah over them." (Bukhārī, Muslim)
Commentary
The narration of Bayhaqi states that this incident involved a woman by the name of
Umm Mihjan . She passed away at night and the Sahabah
disliked disturbing or
inconveniencing the Messenger of Allah
as stated by Khuzaymah.
Through this incident, the Messenger of Allah
taught the important lesson to the Șahabah
and the Ummah that Muslims should be honoured, especially if they are involved in

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RIYĀD AL-ȘĀLIĶĪN
noble deeds.
Additional Points
v Cleaning the masjid is a tremendously virtuous action and those who do it should be
honoured.
v One should enquire regarding the well-being of a servant, friend or companion when
he or she is absent.
v We are encouraged to attend the Janāzah salah of righteous individuals and make du'a'
for their forgiveness.
v The Messenger of Allah's
humility led him to enquire about a humble servant and
make du'a' for her.
Hadith 257
: (( رُبَّ أَشْعَثَ أغبرَ مَدْفُوعٍ بالأَبُوابِ لَوْ أقْسَمَ عَلَى اللهِ
وعنه ، قَالَ : قَالَ رَسُول الله
لِأَبَرَّهُ )) رواه مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "Many a
dishevelled and dusty person is repulsed from the doors (of people), but
if he were to take an oath in the name of Allah &s, He would fulfil it in
his favour." (Muslim)
Vocabulary and Definitions
"If he were to take an oath in the name of Allah , He would fulfil it in his favour" could
be interpreted literally or it could also mean that Allah des would answer his du'a' when he
supplicates to Him.
Commentary
Those with dishevelled clothing, dusty and unkempt hair are often ignored and despised by
people, however they have great status in the sight of Allah Je.
Hadith 258
، قَالَ : (( قُمْتُ عَلَى بَابِ الجَنَّةِ ، فَإِذَا عَامَّةُ مَنْ دَخَلَهَا
وعن أسامة رطّه، عن النَّبِيّ
المَسَاكِينُ ، وَأَصْحَابُ الجَدِّ مَحْبُوسُونَ، غَيْرَ أنَّ أَصْحَابَ النَّارِ قَدْ أُمِرَ بِهِمْ إِلَى النَّارِ . وَقُمْتُ
عَلَى بَابِ النَّارِ فَإِذَا عَامَّةُ مَنْ دَخَلَهَا النِّسَاءُ )) مُتَّفَقٌ عَلَيْهِ .
Usamah 4
s narrates that the Messenger of Allah
said: "I stood at the
entrance of Paradise and saw that the majority who entered it were the

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RIYĀD AL-ȘĀLIĶĪN
poor, while the wealthy people were held back. This was despite the order
already having been issued for the inmates of the Hell-fire to be taken
to the Hell-fire. I stood at the entrance of the Hell-fire and saw that the
majority who entered it were women." (Bukhārī, Muslim)
Commentary
In this hadith, the Messenger of Allah
informed the Ummah of the unseen in the Hereafter.
He related it in the past tense to show that it will definitely occur.
The poor who will enter Paradise are those who were righteous and obeyed the commands
of Allah &s; the wealthy who will enter Hell-fire are those who were arrogant and violated
the laws of Allah &s; and the women who will enter Hell-fire are those who disobeyed Allah
des and did not fulfil the rights of their husbands.
The wealthy will be held back because they generally withhold the rights of others due to
the arrogance and power that their wealth generates within them. Some narrations suggest
that they will be held back for a period of 500 years.
A hadīth narrated by Ibn Battāl
states that humility for the sake of Allah &s will be
foremost in leading a person to Paradise, while pride over wealth will lead him furthest
from Paradise.
'Alqamī > stated that the apparent wording of the hadith discourages extravagant and
luxurious living, just as it encourages the wealthy to adopt spirituality so that they do not
enter Hell-fire.
Hadīth 259
وعن أبي هريرة ﴿له، عن النَّبِيّ :﴿ه، قَالَ: ((لَمْ يَتَكَلَّمْ فِي المَهْدِ إلَّ ثَلاثَةٌ : عِيسَى ابْنُ
مَرْيَمَ ، وَصَاحِبُ جُرَيْجٍ ، وَكَانَ جُرَيْجٌ رَجُلاً عَابِداً ، فَاتَّخَذَ صَوْمَعَةً فَكَانَ فِيهَا، فَأَتَتَهُ أُمّهُ
وَهُوَ يُصَلِّي ، فَقَالَتْ: يَا جُرَيْجُ ، فَقَالَ : يَا رَبِّ أُمِّي وَصَلاتِي فَأَقْبَلَ عَلَى صَلاتِهِ فَانْصَرَفَتْ
. فَلَمَّا كَانَ مِنَ الغَدِ أَتَتَهُ وَهُوَ يُصَلِّي ، فَقَالَتْ: يَا جُرَيْجُ ، فَقَالَ: أَيْ رَبِّ أَمِّي وَصَلاتِي ،
فَأَقْبَلَ عَلَى صَلاتِهِ ، فَلَمَّا كَانَ مِنْ الغَدِ أَتَهُ وَهُوَ يُصَلِّي ، فَقَالَتْ: يَا جُرَيْجُ ، فَقَالَ : أَيْ رَبِّ
أَمِّي وَصَلاتِي ، فَأَقْبَلَ عَلَى صَلاَتِهِ ، فَقَالَتْ: اللَّهُمَّ لاَ تُمِتْهُ حَتَّى يَنْظُرَ إِلَى وُجُوهِ الْمُومِسَاتِ
. فَتَذَاكَرَ بُو إِسْرَائِيل جُرَيْجاً وَعِبَادَتَهُ ، وَكَانَتِ امْرَأَةٌ بَغِيٌّ يُتَمَثَّلُ بِحُسْنِهَا، فَقَالَتْ : إِنْ شِئْتُمْ
لَفِنَّهُ ، فَتَعَرَّضَتْ لَهُ ، فَلَمْ يَلْتَفِتْ إِلَيْهَا ، فَأَتَتْ رَاعِياً كَانَ يَأْوِي إِلَى صَوْمَعَتِهِ ، فَأَمْكَنَّهُ مِنْ
نَفْسِهَا فَوقَعَ عَلَيْهَا ، فَحَمَلَتْ ، فَلَمَّا وَلَدَتْ، قَالَتْ: هُوَ مِنْ جُرِيجٍ ، فَأَتَوْهُ فَاسْتَنْزَلُوهُ وَهَدَمُوا

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صَوْمَعَنَهُ، وَجَعَلُوا يَضْرِبُونَهُ، فَقَالَ: مَا شَأْنُكُمْ؟ قَالُوا: زَيْتَ بهذِهِ الْبَغِيِّ فَوَلَدَتْ مِنْكَ .
قَالَ : أَيْنَ الصَّبِيُّ؟ فَجَاؤُوا بِهِ فَقَالَ: دَعُونِي حَتَّى أَصَلِّي ، فَصَلَّى فَلَمَّا انْصَرِفَ أَتَّى الصَّبِيَّ
فَطَعَنَ فِي بَطْنِهِ ، وَقَالَ: يَا غُلامُ مَنْ أَبُوكَ ؟ قَالَ: فُلانٌّ الرَّاعِي ، فَأَقْبَلُوا عَلَى جُرَيْجِ يُقَبِّلُونَهُ
وَيَتَمَسَّحُونَ بِهِ ، وَقَالُوا: نَبْنِي لَكَ صَوْمَعَتَكَ مِنْ ذَهَب . قَالَ: لاَ ، أَعِيدُوهَا مِنْ طِينٍ كَمَا
كَانَتْ ، فَفَعُلُوا. وبَيْنَا صَبِّ يَرْضَعُ مِنْ أُمِّهِ فَمَرَّ رَجُلٌ رَاكِبٌ عَلَى دَابَّةٍ فَارِهَةٍ وَشَارَةٍ حَسَنَةٍ
، فَقَالَتْ أُمُّهُ: اللَّهُمَّ اجْعَل ابْنِي مِثْلَ هَذَا، فَتَرَكَ النَّدْيَ وَأَقْبَلَ إِلَيْهِ فَنَظَرَ إِلَيْهِ ، فَقَالَ: اللَّهُمَّ
لاَ تَجْعَلْنِي مِثْلَهُ ، ثُمَّ أقْبَلَ عَلَى ثَدْيهِ فَجَعَلَ يَرْتَضِعُ ))، فَكَأَنِّي أَنْظُرُ إِلَى رَسُول الله
وَهُوَ يَحْكِي ارْتَضَاعَهُ بِأَصْبَعِهِ السََّّبَةِ فِي فِيه ، فَجَعَلَ يَمُصُّهَا ، قَالَ : (( وَمَرُّوا بِجَارِيَةٍ وَهُم
يَضْرِبُونَهَا ، وَيَقُولُونَ: زَنَيْتِ سَرَقْتِ ، وَهِيَ تَقُولُ: حَسْبِيَ اللهُ ونِعْمَ الوَكِيلُ . فَقَالَتْ أمُّهُ :
اللَّهُمَّ لاَ تَجْعَلِ ابْنِي مِثْلَهَا، فَتَرِكَ الرَّضَاعَ وَنَظَرَ إِلَيْهَا، فَقَالَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا، فَهُنَالِكَ
تَرَاجَعَا الحَديثَ، فَقَالَتْ: مَرَّ رَجُلٌ حَسَنُ الهَيْئَةِ ، فَقُلْتُ : اللَّهُمَّ اجْعَلْ ابْنِي مِثْلَهُ ، فَقُلْتَ :
اللَّهُمَّ لاَ تَجْعَلْنِي مِثْلَهُ ، وَمَرُّوا بهذِهِ الأَمَةِ وَهُمْ يَضْرِبُونَهَا وَيَقُولُونَ : زَنَيْتِ سَرَفْتِ ، فقلتُ
: اللَّهُمَّ لاَ تَجْعَلِ ابْنِي مِثْلَهَا، فَقُلْتَ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا ؟! قَالَ : إنَّ ذلك الرَّجُلِ كَانَ
جَبَّاراً ، فَقُلْتُ: اللَّهُمَّ لا تَجْعَلْنِي مِثْلَهُ، وَإِنَّ هَذِهِ يَقُولُونَ : زَنَيْتِ ، وَلَمْ تَزْنِ وَسَرِقْتِ ، وَلَمْ
تَسْرِقْ ، فَقُلْتُ: اللَّهُمَّ اجْعَلْنِي مِثْلَهَا )) مُتََّقٌّ عَلَيْهِ .
(( والمُومسَاتُ )) بِضَمِّ الميمِ الأُولَى ، وَإسكان الواو وكسر الميم الثانية وبالسين المهملة
؛ وهُنَّ الَّواني . وَالمُومِسَةُ : الزَّانِيَةُ. وقوله : (( دَابَّةٌ فَارِهَةٌ )) بِالفَاءِ : أي حَاذِقَةٌ نَفِيسةٌ .
((وَالشَّارَةُ)) بالشين المعجمة وتخفيف الرَّاءِ: وَهيَ الجَمَالُ الظَّاهِرُ في الهَيْئَةِ والمَلَسِ.
ومعنى (( تَراجَعَا الحَديث )) أي : حَدَّثت الصبي وحَدَّثها، والله أعلم.
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Only three
infants spoke in the cradle: (1) (Firstly) 'Īsa ibn Maryam &
. (Secondly) an
infant in the time of Jurayj. Jurayj was an ascetic who had built a monastery.
One day he was inside offering salah and his mother came to him. She said:
'O Jurayj!' Jurayj thought to himself: 'O Allah! Here is my mother and I am
occupied in my șalāh.' So he continued offering his salah and his mother
went away. The next day she again came while he was offering his salah.
She said: 'O Jurayj!' He thought to himself: 'O Allah! Here is my mother
and I am occupied in my salah.' So he continued offering his salah and his
mother went away. The next day she again came while he was offering

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his șalāh. She said: 'O Jurayj!' He thought to himself: 'O Allah! Here is my
mother and I am occupied in my salah.' So he continued offering his salah.
She said: 'O Allah! Do not let him die before seeing the faces of immoral
women.' Now, the Banī Isra'il were discussing Jurayj and his ardent ways
of worship and an immoral woman who was famous for her beauty said
to them: 'If you wish, I will seduce him.' So she went to him and offered
herself to him, but he did not pay any attention to her. She then went to
a shepherd who used to frequent the monastery of Jurayj and allowed him
to have intercourse with her and she fell pregnant. When she gave birth to
the child, she said: 'This child is from Jurayj.' So the people confronted him,
brought him down, destroyed his monastery and began beating him. He
asked them: 'What is the problem with you?' They replied: 'You committed
adultery with this immoral woman and she gave birth to your child.' He
asked: 'Where is the child?' They brought the child to him and he said:
'Allow me to offer salah.' When he completed his salah, he came to the
child, jabbed at his stomach and asked: 'O child! Who is your father?' The
child replied: 'So-and-so shepherd.' The people then rushed towards Jurayj,
kissing him and passing their hands over him and they said to him: 'We
will reconstruct your monastery out of gold.' He said: 'No. Just make it out
of clay as it was previously,' and they complied."
(Thirdly), there was an infant who was busy drinking his mother's milk
and a man who was riding a majestic horse and dressed in beautiful clothes
passed by. The mother said: 'O Allah! Make my son like this man.' The
infant left his mother's breast, turned in the direction of the man, looked
at him and said: 'O Allah! Do not make me like him,' and then turned to
his mother's breast and continued feeding." "(The narrator says): 'It is as
though I can picture the Messenger of Allah
demonstrating how the
child was feeding. He took his index finger, placed it in his mouth and
began sucking on it.""
"They then passed by a slave girl who was being beaten and accused: 'You
committed adultery. You stole.' All the while, she replied by saying: 'Allah
is sufficient for me and an excellent guardian is He!' The mother said: 'O
Allāh! Do not make my son like her' The infant stopped feeding, looked at
the girl and said: 'O Allah! Make me like her."

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"Now the mother and infant began conversing with each other. The mother
said: 'When a majestic and stately man passed by, I said: 'O Allah! Make my
son like this man,' but you said: 'O Allah! Do not make me like him.' Then
when some people were beating this slave girl and saying: 'You committed
adultery. You stole,' I said: 'O Allah! Do not make my son like her,' but you
said: 'O Allah! Make me like her.' The infant said: 'That man was a tyrant,
so I said: 'O Allah! Do not make me like this man,' whereas the girl whom
the people were accusing of adultery and stealing, did not commit adultery
nor did she steal, so I said: 'O Allah! Make me like her." (Bukhārī, Muslim)
Commentary
The three children mentioned here are specific to the Banī Isra'il, according to Zarkashi du
,
because if one considers all of humankind there were more than three who spoke from the
cradle.
Jurayj was at first a trader, but later secluded himself in a monastery as an acetic. Imam
Nawawī
and other scholars said that Jurayj feared that his mother would ask him to
abandon his monastery and return to the world, hence he ignored her call. Scholars explain
that if he had been a scholar, he would have known that answering the call of his mother
was better than his Nafl (optional) salāh.
Additional Points
v One needs to establish a balance between worldly engagements and duties to Allah &s.
There should not be extremism on either side; one should fulfil the rights of Allah des
and the rights of the creation. In addition, when faced with various options one should
prioritise in terms of the teachings of Islam.
At the time of any difficulty, one should resort to salah because Allah &s is the only
Being who can assist.
Allāh & provides a way out for those who are truthful to Him.
v One should give preference to answering the call of one's mother over optional salah.
It is, in fact, Wajib to answer one's mother because of the necessity of being obedient
to parents.
v Fard salāh can only be broken if there is a genuine need whereas Nafl salah can be broken
for a reason similar to that of Jurayj answering the call of his mother.
v Every believer is tested with difficulties, however only those who are patient and remain
firm on the truth are successful.
v One should imitate the pious, not the haughty and corrupt.

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V Miracles of the pious and Messengers are an established fact.
CHAPTER 33
باب ملاطفة اليتيم والبنات وسائر الضعفة والمساكين والمنكسرين والإحسان إليهم والشفقة عليهم
والتواضع معهم وخفض الجناح لهم
Chapter on compassion for orphans, girls, the weak, the destitute, and the
broken hearted; doing good to them, being compassionate towards them,
being humble and down to earth with them
قَالَ الله تَعَالَى: ﴿وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِيْنَ﴾ (الحجر : ٨٨)،
Allāh & says: "And lower your wings for the believers." (Sūrah al-Hijr, 88)
وَقَالَ تَعَالَى: ﴿ وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدُوةِ وَالْعَشِىِّ يُرِيْدُوْنَ وَجْهَهُ
وَلَا تَعْدُ عَيْنُكَ عَنْهُمْ تُرِيْدُ زِيْنَةَ الْحَيْوةِ الدُّنْيَا﴾ (الكهف : ٢٨)،
Allāh &s says: "Restrain yourself with those who supplicate to their Sustainer
morning and evening, seeking His pleasure. Do not divert your attention
from them, with the intention of acquiring the adornment of this worldly
life." (Sūrah al-Kahf, 28)
وَقَالَ تَعَالَى: ﴿ فَمَّا الْيَتِيْمَ فَلَا تَقْهَرْ وَآَمَّا السَّآئِلَ فَلَا تَنْهَرْ﴾ (الضحى: ٩-١٠)،
Allāh & says: "Do not be harsh on the orphan. Do not drive away the
beggar." (Sūrah al-Duņā, 9-10)
وَقَالَ تَعَالَى : ﴿اَرَءَيْتَ الَّذِىْ يُكَذِّبُ بِالدِّيْنِ فَذَلِكَ الَّذِىْ يَدُغُ الْيَنْمَ وَلَا يَخُضُّ عَلَى طَعَامِ
الْمِسْكِيْنِ﴾ ( الماعون : ٦).
Allāh & says: "Have you not seen the one who denies the Day of Judgment.
He is the one who drives away the orphan and does not encourage feeding
of the poor." (Sūrah al-Mā'un, 1-3)
An orphan in Islamic terminology refers to a young child whose father
has passed away.

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Hadith 260
سِتَّةَ نَفَرٍ ، فَقَالَ الْمُشْرِكُونَ لِلنَبِّ
وعن سعد بن أَبِي وَقَاص ◌ِهِ، قَالَ: كُنَّا مَعَ النَّبِّ ﴿ـ
: اْرُدْ هؤلاء لا يَجْتَرِئُونَ عَلَيْنَا، وَكُنْتُ أَنَا وَابْنُ مَسْعُودٍ . وَرَجُلٌ مِنْ هُذَيْلٍ وَبِلالٌ وَرَجُلاَنِ
لَسْتُ أُسَمِّيهِمَا، فَوَقَعَ في نفس رَسُول الله ﴿ مَا شَاءَ اللهُ أنْ يَقَعَ فَحَدَّثَ نَفْسَهُ، فَأَنْزَلَ
اللهُ تعالى: ﴿وَلَا تَطْرُدِ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدوةِ وَالْعَشِىِّ يُرِيْدُوْنَ وَجْهَهُ﴾ ( الأنعام:
٥٢) رواه مسلم .
Sa'd ibn Abī Waqqās
's narrates: "We were in a group of six with the
Messenger of Allah
when the polytheists said to the Messenger of Allah
'Get rid of these people so that they do not have the courage to oppose
us.' The six of us were myself, Ibn Mas'ud, a man from the Hudhayl tribe,
Bilal and two others whom I do not wish to name. Thoughts then came to
the mind of the Messenger of Allah
according to the will of Allah de
and he began thinking to himself. Allah & then revealed this verse: 'Do
not repulse those who supplicate to their Sustainer morning and evening,
seeking His Countenance." (Muslim)
Vocabulary and Definitions
The "polytheists" refer to Umayyah ibn Khalaf and his associates.
The two Sahabah who were not named here were Abu Bakr de and 'Alī
Commentary
The polytheists despised the destitute Șahabah of the Messenger of Allah
out of pride.
It is related in the books of tafsir that when the polytheists presented this proposal to the
Messenger of Allah
he refused. They then said to him, "Stipulate a day for us and a day
for them," and requested that this be written down. The Messenger of Allah
was inclined
towards this and called 'Alī aos to write. The Sahabah A
stood up and moved to the side,
but then Allah des revealed the verse commanding the Messenger of Allah
to remain
with the Șahabah on account of their good qualities and firm faith,
﴿وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدُوةِ وَالْعَشِىِّ يُرِيْدُوْنَ وَجْهَهُ﴾
And keep yourself (O Muhammad
patiently with those who call on their
Lord morning and afternoon, seeking His Countenance. (Sūrah al-Kahf, 28)
Thereafter, whenever the Messenger of Allah
would see them, he would say, "Welcome to

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RIYĀD AL-ȘĀLIĶĪN
those regarding whom Allah admonished me." Whenever he would sit with them, he would
only stand up after they stood up.
The Messenger of Allah
was originally inclined to have a separate gathering for the
leaders of the Quraish because he knew that the other Sahabah de
would not be affected
adversely because of their strength of faith. In addition, there was a strong possibility that
these leaders would accept Islam.
Various meanings have been suggested for those who supplicate "morning and evening."
Some say it refers to the time after the Fajr Salah and 'Asr Salah. Ibn 'Abbas
stated that it
refers to those who perform all the five salah. The two ends of the day have been specifically
mentioned because people are generally negligent at these times.
Additional Points
v One should adopt the company of the humble and downtrodden who remember Allah
des and who engage in His worship.
v The poor and weak were the first to embrace Islam and testify to the truthfulness of the
prophethood of the Messenger of Allah
v It is compulsory to honour the pious, and harming or harbouring enmity towards them
draws the anger of Allah &s.
v Honour in Islam is based on religion and faith, not wealth and influence.
Hadīth 261
ـّهُ: أَنَّ أبا سُفْيَانَ أَتَى
وعن أَبي هُبَيرَة عائِذ بن عمرو المزنِي وَهُوَ مِنْ أهْل بيعة الرضوان .
عَلَى سَلْمَانَ وَصُهَيْبٍ وَبِلاَلٍ فِي نَفَرٍ ، فقالوا : مَا أَخَذَتْ سُيُوفُ اللهِ مِنْ عَدُوِّ الله مَأْخَذَهَا ،
فَقَالَ أَبُو بَكْرٍ ﴿هَ: أَتَقُولُون هَذَا لِشَيْخِ قُرَيْشٍ وَسَيدِهِمْ؟ فَأَتَى النَّبِيَّ ﴿َ، فَأَخْبَرَهُ، فَقَالَ :
(( يَا أَبَا بَكْرٍ ، لَعَلَّكَ أَغْضَبْتَهُمْ؟ لَئِنْ كُنْتَ أَغْضَبْتَهُمْ لَقَدْ أَغْضَبَتَ رَبَّكَ )) فَتَاهُمْ فَقَالَ : يَا
إِخْوَتَاهُ ، أَغْضَبْتُكُمْ ؟ قالوا: لاَ ، يَغْفِرُ اللهُ لَكَ يَا أُخَيَّ . رواه مسلم .
قولُهُ: ((مَأْخَذَهَا )) أيْ: لَمْ تَسْتَوفِ حقها مِنْهُ. وقوله: (( يَا أَخَيَّ )) : رُوِي بفتحِ الهمزةِ
وكسرِ الخاءِ وتخفيف الياءِ ، وَرُوِيَ بضم الهمزة وفتح الخاء وتشديد الياءِ .
Abū Hubayrah 'A'idh ibn 'Amr al-Muzanī 4)
, who was from among those
who were present in the Bay atur Ridwan, narrates that Abu Sufyan (who
was not a Muslim as yet) passed by Salman
, Suhayb dos and Bilal
4
who were sitting in a group with some other Sahabah A
and they said:
"The swords of Allah &'s have not taken their due right from the enemy

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of Allah." Abu Bakr de said: "Do you make such a statement to a leader
and senior person of the Quraish?"
Abū Bakr
then went to the Messenger of Allah
and told him what
had happened. He said: "O Abu Bakr, perhaps you displeased them and if
you displeased them, you displeased your Sustainer." So he went to them
and said: "O my brothers, have I displeased you?" They replied: "No. May
Allāh forgive you, our brother." (Muslim)
Commentary
Abu Bakr dog mentioned the status of Abu Sufyan aog so he would view Islam and the Muslims
in a favourable light. However, the Messenger of Allah
explained that his words might
have angered the other Sahabah ce and one who angers the friends of Allah angers Allah
&S. A Hadith al-Qudsī states: "One who has enmity for My friend, then indeed I announce
war against him."
The Șahabah's response to Abu Bakr
s when he approached them indicated that they
interpreted his words in a positive manner. They did not harbour any enmity towards him.
Additional Points
V Salman
Suhayb
and Bilāl
are eminent Șahabah who have been praised in
various ahādīth by the Messenger of Allah
v One should deal kindly and leniently with the pious.
v Islamic unity demands that one should deal kindly with fellow Muslims. It also requires
that people's words be interpreted in a positive manner whenever possible.
Hadith 262
: (( أَنَا وَكَافِلُ اليَتِيمِ فِي الجَنَّةِ هَكَذا
وعن سهل بن سعد رَّهُ ، قَالَ : قَالَ رَسُول الله
)) وَأَشارَ بِالسَّبَّبَةِ وَالوُسْطَى، وَفَرَّجَ بَيْنَهُمَا. رواه البخاري.
و(( كَافِلُ اليَتِيم )) : القَائِمُ بِأُمُوره .
Sahl ibn Sa'd &
narrates that the Messenger of Allah
said: "I and one
who takes care of an orphan will be in Paradise like this." He then indicated
with his index and middle finger and left a gap between them. (Bukhārī)
Commentary
The Messenger of Allah
indicated with his fingers in order to clarify his words and so