النص المفهرس

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وَقَالَ تَعَالَى: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسْنًا﴾ (العنكبوت: ٨)،
Allāh &s says: "We commanded man to be good to his parents." (Sūrah
al-'Ankabūt, 8)
وَقَالَ تَعَالَى: ﴿وَقَضَى رَبُّكَ اَلاَّ تَعْبُدُوْا إِلَّ ◌ِيَّاهُ وَبِالْوَالِدَيْنِ اِحْسَانَا اِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ
أَحَدُهُمَا أَوْ كِلُهُمَا فَلَا تَقُلْ لَّهُمَّا أُفٍّ وَّلَا تَنْهَرْهُمَا وَقُلْ لَّهَمَا قَوْلاً كَرِيْمًا وَاخْفِضْ لَهُمَا
جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيْنِىْ صَغِيْرًا﴾ (الإسراء: ٢٣ - ٢٤)،
Allāh &s says: "Your Sustainer has commanded that you worship only Him
and that you be kind to your parents. If any one of them or both of them
reach old age in your lifetime, do not even say to them: 'Ooff!' and do not
scold them. Speak to them with respect. Lower before them the wings of
humility out of compassion and say: 'O Sustainer! Show mercy to them as
they raised me when I was little." (Sūrah al-Isra', 23-24)
وَقَالَ تَعَالَى: ﴿وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهَ وَهْنَا عَلَى وَهْنٍ وَفِصُلُهُ فِىْ عَامَيْنِ
اَنِ اشْكُرْ لِىْ وَلِوَ الِدَيْكَ﴾ (لقمان: ١٤)
Allāh &s says: "We gave man instructions regarding his parents. His mother
carried him in weakness upon weakness and his weaning is within two
years. Be grateful to Me and to your parents." (Sūrah Luqman, 14)
Introduction
A Muslim is obligated to maintain family ties. One who breaks family ties is sinful. Family
ties should be strengthened by visiting relatives, exchanging gifts with them, overlooking
their faults and shortcomings and dealing kindly with them.
Hadīth 312
: أُّ العَمَلِ أَحَبُّ
وعن أبي عبد الرحمان عبد الله بن مسعود له، قَالَ: سألت النبي ◌ُ
إِلَى اللهِ تَعَالَى؟ قَالَ : ((الصَّلاةُ عَلَى وَقْتِهَا ))، قُلْتُ: ثُمَّ أَي؟ قَالَ : (( بِرُّ الوَالِدَيْنِ ))،
قُلْتُ : ثُمَّ أِّ ؟ قَالَ : (( الجِهَادُ في سبيلِ الله )) مُتََّقٌّ عَلَيْهِ .
Abu 'Abd al-Rahman 'Abdullah ibn Mas ud , narrates: "I asked the
Messenger of Allah
: 'Which action does Allah &'s love most?' He replied:
'Performing salah at its appointed time.' I asked: 'Then what?' He replied:
'Being obedient to parents.' I asked: 'Then what?' He replied: 'Waging jihad

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in the path of Allah." (Bukhārī, Muslim)
Commentary
Șalāh has been mentioned first because it is the most virtuous form of bodily worship. Another
authentic narration states that salah is the best action that allows a person to gain closeness
to Allah &s.
Being kind to parents means that one should strive to please them by doing that which
they desire, provided it is not sinful. The fact that kindness to parents has been mentioned
alongside șalāh and jihād is a proof of its importance in Islam.
This hadith shows that the most virtuous of the rights of Allah &s after the testimony of
faith is salah; the most virtuous of the rights of creation is that of parents; and the most
virtuous form of sacrifice is jihad because it is a means of protecting the rights of Allah des
and the rights of creation.
While this hadith specifies salah, obedience to parents and jihad as the most virtuous of deeds,
other ahadith specify other actions as being more virtuous. Scholars have provided various
explanations for this apparent contradiction:
1. The Messenger of Allah
took into consideration the various needs and circumstances
of the questioners, depending on what was most suitable, essential or favoured by them.
2. The time at which the question was posed demanded preference. For example, jihad was
the most virtuous of actions at the dawn of Islam because the success of the Islamic mission
depended upon it. Similarly, salah is generally the most virtuous of deeds, but sadaqah will
precede it when one is approached by a desperate beggar.
3. The action is not per say the best, but it is from amongst the best of actions.
Hadīth 313
: (( لا يَجْزِي وَلَدِّ وَالِداً إلاَّ أنْ يَجِدَهُ مَمْلُوكاً
وعن أبي هريرة ﴿هُ، قَالَ : قَالَ رَسُول الله
، فَيَشْتَرِيهُ فَيُعْتِقَهُ )) رواه مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "No son
can repay the kindness of his father unless he finds his father enslaved
and then purchases him and sets him free." (Muslim)
Commentary
This hadith points to the superior status of parents and the kindness that needs to be shown

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toward them.
Slavery existed before Islam and during the era of the Messenger of Allah
Islām was
greatly instrumental in eradicating slavery and giving rights to slaves. It was due to this that
many slaves rose to the status of leading Muslim scholars of their time.
Hadith 314
، قَالَ : (( مَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَومِ الآخِرِ ، فَلْيُكْرِمْ
وعنه أيضاً بطله : أن رَسُول الله
ضَيْفَهُ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيَصِلْ رَحِمَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَومِ
الآخِرِ ، فَلْيَقُلْ خَيْراً أَوْ لِيَصْمُتْ )) مُتَفَقٌّ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
believes in Allāh &s and the Last Day should be hospitable to his guest.
One who believes in Allah &s and the Last Day should maintain family
ties. One who believes in Allah &s and the Last Day should speak good or
remain silent." (Bukhārī, Muslim)
Commentary
Qādī 'Iyad
stated that scholars unanimously agree that it is compulsory to join family
ties and to break them is a major sin. There are various levels of maintaining family ties. At
the very minimum, one should greet family and converse with them, thereby ensuring that
relations are not broken.
Hadīth 315
وعنه ، قَالَ: قَالَ رَسُول الله :﴿: ((إِنَّ اللهَ تَعَالَى خَلَقَ الخَلْقَ حَتَّى إِذَا فَرَغَ مِنْهُمْ قَامَتِ
الرَّحِمُ ، فَقَالَتْ: هَذَا مَقَامُ العَائِذِ بِكَ مِنَ القَطِيعِةِ ، قَالَ: نَعَمْ ، أَمَا تَرْضَيْنَ أنْ أَصِلَ مَنْ
)) :
وَصَلَكِ ، وَأَقْطَعَ مَنْ قَطَعَكِ ؟ قَالَتْ: بَلَى ، قَالَ : فَذَلِكَ لَكِ ، ثُمَّ قَالَ رَسُول الله
اقْرَؤُوا إِنْ شِئْتَمْ: ) ﴿فَهَلْ عَسَيْتُمْ إِنْ تَوَلَُّمْ أَنْ تُفْسِدُوْا فِى الْأَرْضِ وَتُقَطِّعُوْا أَرْحَامَكُمْ أُولَئِكَ
الَّذِيْنَ لَعَنَهُمُ اللهِ فَاصَمَّهُمْ وَاَعْمَّى أَبْصَارَهُمْ﴾ (محمد: ٢٢ - ٢٣ ) مُتَّفَقٌّ عَلَيهِ .
وفي رواية للبخاري: فَقَالَ الله تَعَالَى: (( مَنْ وَصَلَكِ، وَصَلْتُهُ، وَمَنْ قَطَعَكِ ، قَطَعْتُهُ )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Allah &s
created the creation and when He had completed them all, ties of kinship
stood up and said: 'This is the place of one who seeks refuge in You from
severing (family ties).' Allah des said: 'Yes. Does it not please you that I join

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those who join you and I sever those who sever you?' It replied: 'Indeed.'
Allah &s said: 'Then that shall happen.' The Messenger of Allah
then
said: Read if you wish: 'It is possible that if you are given authority, you
will spread corruption on earth and sever family ties. These are the people
whom Allah has cursed, deafened and blinded." (Sūrah Muhammad, 22-23)
(Bukhārī, Muslim)
A narration of Bukhārī has: "I shall join those who join you and sever those
who sever you."
Vocabulary and Definitions
Ties of kinship standing up and speaking, according to Imam Qurtubi , could mean one
of two things; either an angel spoke as a manifestation of the ties of kinship, or the ties of
kinship would have said those words if it had the power of speech.
"I join those who join you," means that Allah &s will honour and bestow His special mercy
upon those who maintain family ties.
"I sever those who sever you," means that Allah &s will punish and distance those who
break family ties.
Commentary
The association of speech with ties of kinship is done in a metaphorical or figurative sense,
as this form of expression was common with the Arabs. The objective was to stress the noble
rank that ties of kinship enjoy, to encourage those who maintain family ties and warn those
who break them.
Family, according to some scholars, includes all those relatives to whom marriage is forbidden,
from both the mother's and father's side of the family. According to other scholars, family
includes all of one's relatives.
Hadith 316
وعنه ﴿ه، قَالَ: جاء رجل إِلَى رَسُول الله ﴿، فَقَالَ: يَا رَسُول الله، مَنْ أَحَقُّ النَّاسِ بِحُسْنِ
صَحَابَتِي؟ قَالَ: (( أُمُّكَ )) قَالَ: ثُمَّ مَنْ ؟ قَالَ : (( أُمُّكَ))، قَالَ: ثُمَّ مَنْ؟ قَالَ : (( أُمُّكَ
)) ، قَالَ: ثُمَّ مَنْ ؟ قَالَ : (( أَبُوكَ )) مُتَّفَقٌّ عَلَيْهِ .
وفي رواية : يَا رَسُول الله، مَنْ أَحَقُّ بِحُسْنِ الصُّحْبَةِ ؟ قَالَ: (( أُمُّكَ، ثُمَّ أُمُّكَ، ثُمَّ أُمُّكَ
، ثُمَّ أَبَاكَ ، ثُمَّ أَدْنَاكَ أَدْنَاكَ )) .

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((وَالصَّحَابَةُ )) بمعنى: الصحبةِ . وقوله : (( ثُمَّ أباك )) هكذا هُوَ منصوب بفعلٍ محذوفٍ
، أي: ثُمَّ بِرَّ أَاكَ . وفي رواية : (( ثُمَّ أبوك )) ، وهذا واضح .
Abū Hurayrah 4% narrates that a man came to the Messenger of Allah
and asked: "O Messenger of Allah! Who is most deserving of my kind
companionship?" He replied: "Your mother." He asked: "Then who?" He
replied: "Your mother." He asked: "Then who?" He replied: "Your mother."
He asked: "Then who?" He replied: "Your father." (Bukhārī, Muslim)
Another narration has: "O Messenger of Allah! Who is most deserving of
kind companionship?' He replied: "Your mother. Then your mother. Then
your mother. Then your father. Then your close relatives."
Commentary
The hadith indicates that a person's love and mercy for his mother should be thrice as much
as compared to his father because the Messenger of Allah
repeated "mother" thrice. The
reason for the difference is perhaps that pregnancy, delivery, breast feeding and nurturing
are exclusive to the mother. It may also be due to her weakness and lack of independence
that she has been honoured in this way.
Based on this hadith, the jurists have stated that if the maintenance of one's parents is
compulsory upon a person and he can only afford to maintain one of them, then preference
should be given to the mother.
Hadith 317
وعنه ، عن النَّبِيّ ◌َ﴿، قَالَ: ((رغم أنفُ، ثُمَّ رَغِمَ أنْفُ، ثُمَّ رَغِمَ أنْفُ مَنْ أَدْرَكَ أَبَويِهِ عِنْدَ
الكِبَرِ ، أَحَدُهُمَا أَوْ كِلِيهِمَا فَلَمْ يَدْخُلِ الجَنَّةَ)) رواه مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "May that
person be disgraced! May that person be disgraced! May that person be
disgraced whose parents, either one or both of them, reach old age and
yet he does not enter Paradise." (Muslim)
Commentary
The hadith teaches us that being kind to parents by serving them or spending on them during
their old age is a means of one's entry into Paradise. One who is negligent in this regard
forfeits this excellent opportunity.
Old age has been mentioned in the hadith because this is generally a time of weakness

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and dependence, however even parents who are young should be served and respected.
Disobedience to parents is a major sin that distances a person from the mercy of Allah des
and makes one eligible for divine punishment.
Hadīth 318
وعنه ◌ّه: أن رجلاً قَالَ: يَا رَسُول الله، إنّ لِي قَرابةَ أَصِلُهُمْ وَيَقْطَعُونِي ، وَأَحْسِنُ إِلَيْهِمْ
وَيُسِيْتُونَ إِلَيَّ ، وَأَحْلَمُ عَنْهُمْ وَيَجْهَلُونَ عَلَيَّ ، فَقَالَ : (( لَئِنْ كُنْتَ كَمَا قُلْتَ ، فَكَأَنَّمَا تُسِفُّهُمْ
الْمَلَّ ، وَلاَ يَزَالُ مَعَكَ مِنَ اللهِ ظَهِيْرٌ عَلَيْهِمْ مَا دُمْتَ عَلَى ذلِكَ )) رواه مسلم .
((وَتُسِفُّهُمْ )) بضم التاء وكسرِ السين المهملة وتشديد الفاءِ ، ((وَالمَلَّ )) بفتح الميم ،
وتشديد اللام وَهُوَ الرَّمادُ الحَارُّ : أْ كَأَنَّمَا تُطْعِمُهُمُ الرَّمَادَ الحَارَّ ، وَهُوَ تَشِهُ لِمَا يَلْحَقُهُمْ
من الإثم بما يلحَقُ آكِلَ الرَّمَادِ الحَارِّ مِنَ الأَلمِ ، وَلاَ شَيءَ عَلَى هَذَا الْمُحْسِنِ إِلَيْهِمْ ، لِكِنْ
يَنَالُهُمْ إِثْمٌ عَظِيمٌ بَتَقْصِيرِهم في حَقِّهِ ، وَإِذْخَالِهِمُ الأَذَى عَلَيْهِ ، وَاللهُ أعلم .
Abū Hurayrah )
narrates that a man said: "O Messenger of Allah
I have relatives with whom I maintain relations but they sever relations
with me. I am good to them but they are evil to me. I am forbearing to
them but they act ignorantly towards me." He
said: "If you are as you
claim, then it is as if you are placing hot ash in their mouths. Allah &'s will
remain your helper against them as long as you remain as you are." (Muslim)
The Messenger of Allah
likened their sin to the pain that is experienced
by a person who eats hot ash. There is no sin on the person who shows
kindness to them. Instead, they bear a grave sin for their shortcomings in
fulfilling his rights and for causing harm to him.
Vocabulary and Definitions
"It is as if you are placing hot ash in their mouths," means that your goodness towards
them and their wickedness towards you will sadden and disgrace them from within; hence,
they will be like one eating hot ash. It could also mean that their acceptance of your kindness
towards them is like them consuming hot ash and burning their intestines.
Commentary
The hadith teaches that one should respond to wickedness and malice with patience and
kindness because such an approach is a means of softening hearts. One who repels evil with
evil only succeeds in creating further disunity and driving people away from Allah &s.

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Hadīth 319
، قَالَ : (( من أحَبَّ أنْ يُبْسَطَ لَهُ فِي رِزْقِهِ ، ويُنْسأَ لَهُ في
وعن أنسٍ الله : أن رَسُول الله
أَثَرِهِ ، فَلْيَصِلْ رَحِمَهُ )) مُتَّفَقٌّ عَلَيْهِ .
ومعنى (( ينسأَ لَهُ في أثرِهِ )) ، أي : يؤخر لَهُ في أجلِهِ وعمرِهِ .
Anas
narrates that the Messenger of Allah
said: "One who desires
an expansion in his sustenance and an extension in his life should maintain
his ties of kinship." (Bukhārī, Muslim)
Vocabulary and Definitions
"Expansion in his sustenance" can mean that there will be an actual increase in sustenance
or that there will be barakah therein.
Commentary
This hadith may seem to contradict verses of the Qur'an that state that a person's sustenance
and age are fixed and preordained. Scholars have explained this apparent contradiction
in various ways. Firstly, an increase in age means barakah in time, the ability to perform
additional good deeds, having the good fortune of protecting one's time from futile activities
and possessing good health which will result in inner peace and contentment. Similarly,
one will be remembered and praised after one's demise, causing one to remain alive on the
tongues of people. One will also be blessed with pious children who will continue praying
for him, thereby keeping his legacy alive.
A second explanation is that the Qur'anic verses relate to Allah's &s ultimate knowledge that
does not change, while the hadith relates to that which is perceived by man. In other words,
Allāh &s knows whether a person will maintain family ties, hence in the knowledge of Allah
des his age is preordained. However, in the understanding of man his life will appear to be
lengthened by maintaining family ties.
Hadith 320
وعنه ، قَالَ : كَانَ أَبُو طَلْحَةَ أَكْثَرَ الأنْصَارِ بِالمَدِينَةِ مَالاَ مِنْ نَخْل ، وَكَانَ أَحَبُّ أَمْوَالهِ إِلَيْهِ
بَيْرَحاء، وَكَانَتْ مَسْتَقْبَةَ المَسْجِدِ ، وَكَانَ رَسُول الله :﴿ يَدْخُلُهَا، وَيَشْرَبُ مِنْ مَاءٍ فِيهَا
طَيِّب ، فَلَمَّا نَزَلَتْ هذِهِ الآيَةُ: ﴿لَنْ تَالُوا الْبِرَّ حَتّى تُنْفِقُوْا مِمَّا تُحِبُّوْنَ﴾ ( آل عمران: ٩٢
) قَامَ أَبُو طَلْحَةَ إِلَى رسولِ اللهِ ﴿ه، فَقَالَ: يَا رَسُول الله، إنَّ الله تبارك وتَعَالَى، يقول
: ﴿ لَنْ تَالُوا الْبِرَّ حَتّى تُنْفِقُوْا مِمَّا تُحِبُّونَ﴾ وَإِنَّ أَحَبَّ مَالِي إِلَيَّ بَيْرَحَاءُ ، وَإِنَّهَا صَدَقَةٌ للِهِ

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تَعَالَى، أرْجُو بِرَّهَا وَذُخْرَهَا عِنْدَ الله تَعَالَى، فَضَعْهَا يَا رَسُول الله، حَيْثُ أَرَاكَ الله . فَقَالَ
رَسُول اللـه ◌ُ﴾: ((بَخ! ذلِكَ مَالٌ رَابِحٌ، ذلِكَ مَالٌ رَابحٌ! وقَدْ سَمِعْتُ مَا قُلْتَ ، وَإِنِّي أَرَى
أنْ تَجْعَلَهَا فِي الأَقْرَبِينَ )) ، فَقَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُول اللـه ، فَقَسَّمَهَا أَبُو طَلْحَةَ فِي
أَقَارِهِ وَبَنِي عَمِّهِ . مُتَّفَقٌ عَلَيْهِ .
Anas
narrates "From among the Ansar, Abu Talhah 4
ã owned the
most date orchards in Madinah. From all his wealth, the most beloved
was his orchard, Bayraha', which was in front of the Masjid (al-Nabawī).
the Messenger of Allah
used to enter and drink its sweet water." Anas
continues: "When this verse was revealed, 'You will never be able to
acquire perfection in virtue until you spend some of that which you love',
Abu Talhah de went to the Messenger of Allah
and said: 'O Messenger
of Allah! Allah && revealed this verse to you, 'You will never be able to
acquire perfection in virtue until you spend some of that which you love.'
The most beloved to me of all my wealth is Bayraha'. I give it in charity
for the sake of Allah &S. I am hopeful for its goodness and its reward from
Allāh &S. O Messenger of Allah! You may distribute this orchard as Allah
directs you.' The Messenger of Allah
said: 'Excellent. That is very
profitable wealth. That is very profitable wealth. I have heard what you
said, but I feel that you should distribute it among your close relatives.'
Abū Țallah % said: 'I will do so, O Messenger of Allah!' Abu Talhah 4%
then distributed it among his close relatives and cousins." (Bukhārī, Muslim)
Commentary
This hadith has been discussed in a previous chapter. See hadith 297.
It teaches us that it is preferable and more rewarding to spend on our family and relatives as
compared to others. One of the benefits of such spending is that it creates unity and cements
the bonds of love and kindness amongst family.
Hadīth 321
، قَالَ : أقبلَ رَجُلٌ إِلَى نَبِّ اللـهِ ﴿ه، فَقَالَ: أُبَايِعُكَ
وعن عبد الله بن عمرو بن العاص
عَلَى الهِجْرَةِ وَالجِهَادِ أَبْتَغِي الأَجْرَ مِنَ الله تَعَالَى. قَالَ: ((فَهَلْ لَكَ مِنْ وَالِدَيْكَ أحَدٌ حَيٍّ
(؟)) قَالَ: نَعَمْ، بَلْ كِلاهُمَا. قَالَ: (( فَبْتَغِي الأَجْرَ مِنَ الله تَعَالَى؟)) قَالَ: نَعَمْ . قَالَ :
((فَارْجِعْ إِلَى وَالِدَيْكَ، فَأَحْسِنْ صُحْبَهُمَا )) مُتَّفَقٌّ عَلَيْهِ ، وهذا لَفْظُ مسلِم .

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وفي رواية لَهُمَا : جَاءَ رَجُلٌ فَاسْتَأَذَنَهُ فِي الجِهَادِ ، فَقَالَ : ((أحَيٍّ وَالِدَاكَ ؟ ))
قَالَ : نَعَمْ ، قَالَ : ((فَفِيهِمَا فَجَاهِدْ )) .
'Abdullah ibn 'Amr ibn al-'Ās ws narrates that a man came to the Messenger
of Allāh
and said: "I pledge allegiance to you regarding emigration and
jihad, seeking reward from Allāh &s." He asked: "Are any of your parents
alive?" He replied: "Yes, both of them are alive." He
asked: "And you
still desire reward from Allāh &S?" He replied: "Yes." He
said: "Return
to your parents and keep good company with them." (Bukhārī, Muslim. This
is the wording of Muslim.)
Another narration of Bukhārī and Muslim has: A man came (to the Messenger
of Allāh
) and sought his permission to go in jihād. He
asked: "Are
your parents alive?" He replied, "Yes." He
said: "Your jihād is in serving
them."
Commentary
This hadith highlights the importance of being kind to one's parents, serving them and
earning their pleasure. Migration at that time held the status of wujub (compulsion), however
caring for parents enjoys a greater status of wujub, hence the latter was preferred. This ruling
applies to a person whose religion is safe in the area where he resides. However, if he fears
for his religion by remaining where he is, it will be compulsory upon him to migrate even
if he has to leave his parents and children behind, as the Muhajirīn did.
In Islam, serving one's parents enjoys a greater status than jihad because the former is Fard
'Ain (an individual obligation), while the latter is Fard al-Kifayah (a collective obligation, which
is fulfilled if even one person performs it). However, this ruling will change in the case when
jihād becomes Fard 'Ain.
Hadīth 322
وعنه ، عن النَّبِيّ ◌ُ﴿، قَالَ: (( لَيْسَ الوَاصِلُ بِالْمُكَافِىء ، وَلَكِنَّ الوَاصِلَ الَّذِي إِذَا قَطَعَتْ
رَحِمُهُ وَصَلَهَا )) رواه البخاري
وَ((قَطَعَتْ )) بِفَتَحِ القَافِ وَالطَّاء . وَ(( رَحِمُهُ)) مرفوعٌ .
Abdullah ibn 'Amr ibn al-'As 4% narrates that the Messenger of Allah
said: "One who reciprocates goodness to relatives is not a maintainer of
ties of kinship; rather, a maintainer of ties of kinship is one who joins ties

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when they are severed." (Bukhārī)
Commentary
Scholars have classified three categories of people with regard to family relations. The first
is a person who breaks ties. The second is one who reciprocates by dealing in the same
manner in which others deal with him, by not doing any more or any less. The third is one
who maintains ties by being good to those who sever ties with him. This hadith refers to
this third category. In essence, it encourages us to be kind to those who are unkind to us.
Hadīth 323
:: (( الرَّحِمُ مُعَلَّقَةٌ بِالعَرْشِ تَقُولُ: مَنْ وَصَلَِّي ،
وعن عائشة ، قَالَتْ : قَالَ رَسُول الله
وَصَلَهُ اللهُ ، وَمَنْ قَطَعَنِي ، قَطَعَهُ اللهُ)) مُتَفَقٌّ عَلَيْهِ .
'A'ishah wes narrates that the Messenger of Allah
said: "Kinship is
suspended from the Throne and says: ' Allah &'s will maintain ties with
one who maintains ties with me and Allah &s will sever ties with one who
severs ties with me." (Bukhārī, Muslim)
Commentary
The hadith does not literally mean that ties of kinship have a physical form; rather, a metaphor
has been used to highlight the importance of family ties. Such methods of expression are
very common amongst Arabs.
Hadith 324
: أَنْهَا أَعْتَقَتْ وَلِيدَةً وَلَمْ تَستَأذِنِ النّبِيَّ
وعن أم المؤمنين ميمونة بنت الحارث
فَلَمَّا كَانَ يَوْمُهَا الَّذِي يَدُورُ عَلَيْهَا فِيهِ ، قَالَتْ: أَشَعَرْتَ يَا رَسُول الله ، أَنِّي أعتَقْتُ وَلِيدَتِي
؟ قَالَ : ((أَوَ فَعَلْتِ ؟ )) قَالَتْ: نَعَمْ . قَالَ: (( أما إنَّكِ لَوْ أَعْطَيْتِهَا أَخْوَالَكِ كَانَ أَعْظَمَ
الأَجْرِكِ )) مُتَفَقٌ عَلَيْهِ .
The Mother of the Believers, Maymunah bint al-Harith wos narrates that she
freed a slave-girl without seeking the permission of the Messenger of Allah
When the day arrived for him to come to her, she said: "O Messenger of
Allah, do you know that I freed my slave-girl?" He replied: "Did you really
do so?" She said: "Yes." He said: "If you had given her to your maternal
uncles, it would have earned you a greater reward." (Bukhārī, Muslim)

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Commentary
This hadith teaches us that giving away one's slave to serve other family members that are
in need is more virtuous than freeing the slave, because it constitutes charity as well as
joining ties of kinship.
Additional Points
The action of Maymunah bint al-Harith
proves that a wife may utilise or dispose of
her wealth without her husband's permission, according to the majority of the scholars.
According to Imam Malik , she may only do so with a third or less of her wealth; for
more than a third, she requires her husband's permission.
v It is always wise to seek the counsel of the pious and elderly when intending to perform
good actions such as charity. Their foresight and experience will prove invaluable in
guiding one in the correct direction.
Hadīth 325
وعن أسماءَ بنتِ أَبِي بكر الصديقِ عِهَا، قَالَتْ: قَدِمَتْ عَلَيَّ أُمِّي وَهِيَ مُشركةٌ فِي عَهْدِ رِسولٍ
الله:﴿، فاسْتَفْتَيْتُ رَسُولِ اللهِ ﴾، قُلْتُ: قَدِمَتْ عَلَيَّ أُمِّي وَهِيَ رَاغِبَةٌ، أفَاصِلُ أُمِّي ؟
قَالَ : ((نَعَمْ ، صِلِي أُمَّكِ )) مُتَّفَقٌّ عَلَيْهِ.
وَقَولُهَا : (( رَاغِبَةٌ )) أيْ : طَامِعَةٌ عِنْدِي تَسْألُنِي شَيْئاً؛ قِيلَ : كَانَتْ أُمّهَا مِن النَّسَبِ ، وَقِيل
: مِن الرَّضَاعَةِ ، وَالصحيحُ الأول .
Asmā' bint Abu Bakr al-Șiddīqk
93 narrates: My mother who was a polytheist
came to me during the time of the Messenger of Allah
and I asked him:
"My mother has come to ask me something. Should I maintain ties with
her?" He replied: "Yes. Maintain ties with your mother." (Bukhārī, Muslim)
93 Asmā' bint Abu Bakr al-Șiddīq wes was the consanguine sister of 'A'ishah wes. She married Zubayr
and a son 'Abdullah 4% was born to them. This child was the first child born amongst the Muslims
after their migration from Makkah Mukarramah. She was very eloquent and intelligent. She was given
the title of Dhat al-Natiqayn by the Messenger of Allah @ because she could not find anything with
which to tie a food bundle for the Messenger of Allah
when he migrated to Madinah Munawwarah.
She therefore tore her garment and tied it therewith. He
also gave her glad tidings of two garments
in Paradise. 58 ahadith are narrated from her. Even though she reached the ripe age of 100, her mental
state remained strong until the end. She passed away in Makkah Mukarramah in 73 Hijrī, a little while
after the martyrdom of her son 'Abdullah

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Commentary
The mother of Asma' wos had come from Makkah Mukarramah to see her daughter in
Madinah Munawwarah during the period of the treaty of Hudaibiyah. Asma' ( was unsure
how to deal with her mother because she was a non-Muslim and therefore enquired from
the Messenger of Allah
The Messenger of Allah
ordered that she be treated kindly,
in accordance with the verse of the Qur'an,
﴿وَإِنْ جَاهَدْكَ عَلَى أَنْ تُشْرِكَ بِىْ مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا وَصَاحِبْهُمَا فِى الدُّنْيَا
مَعْرُوْفًا﴾
But if they (both) strive with you to make you join in worship with Me others
as partner that of which you have no knowledge, then obey them not, but
behave with them in the world kindly. (Sūrah Luqman, 15)
This teaches us that it is necessary to maintain ties with and provide financial support for
parents who are non-Muslims.
Hadith 326
وعن زينب الثقفيةِ امرأةٍ عبدِ الله بن مسعود بنظّهَا، قَالَتْ: قَالَ رَسُول اللـهِ ﴾: ((تَصَدَّقْنَ
يَا مَعْشَرَ النِّسَاءِ وَلَوْ مِنْ خُلِيُّكُنَّ)) ، قَالَتْ: فَرَجَعْتُ إِلَى عبد الله بن مسعود ، فقلتُ لَهُ:
إِنَّكَ رَجُلٌ خَفِيفُ ذَاتِ الْيَدِ ، وَإِنَّ رَسُول الله ﴿ قَدْ أَمَرَنَا بِالصَّدَقَةِ فَأْتِهِ ، فَاسأَلُهُ ، فإنْ كَانَ
ذلِكَ يُجُزِىءُ عَنِّي وَإلَّ صَرَفْتُهَا إِلَى غَيْرِكُمْ . فَقَالَ عبدُ اللهِ : بَلِ اثْتِهِ أنتِ ، فانْطَلَقْتُ ، فَإِذا
حَاجَتِي حَاجَتُها ، وَكَانَ رَسُول اللـهِ ﴿ قَدْ أُلْقِيَتْ
امْرأةٌ مِنَ الأنْصارِ بِبَابِ رسولِ الله
عَلَيْهِ المَهَابَةُ ، فَخَرجَ عَلَيْنَا بِلاَلٌ ، فَقُلْنَا لَهُ: انْتِ رَسُول اللـهِ ﴿، فَأَخْبِرُهُ أَنَّ امْرَأْتَيْنِ بِالْبَابِ
تَسْألانِكَ: أُتُجْزِىءُ الصَّدَقَةُ عَنْهُمَا عَلَى أَزْوَاجِهِمَا وَعَلَى أَيْنَامِ فِي حُجُورِ هِما؟ ، وَلاَ تُخْبِرُهُ
: (( مَنْ هُمَا ؟))
، فسأله ، فقال لهُ رَسُول الله
مَنْ نَحْنُ ، فَدَخَلَ بِلاَلٌ عَلَى رَسُول الله {ُ﴾
قَالَ : امْرَأَةٌ مِنَ الأَنْصَارِ وَزَيْنَبُ. فَقَالَ رَسُول الله :﴿: ((أَّ الَّيَانِبِ هِيَ؟))، قَالَ: امْرَأَةُ
: (( لَهُمَا أَجْرَانِ: أَجْرُ القَرَابَةِ وَأَجْرُ الصَّدَقَةِ )) مُتَّفَقٌّ عَلَيْهِ .
عبدِ الله ، فَقَالَ رَسُول الله
Zaynab al-Thaqafiyyahugs94, the wife of 'Abdullah ibn Mas'ud 4.0%, narrates
that the Messenger of Allah
said: "O assembly of women! Give in charity
even if it has to be from your jewellery." She says, "So I returned to 'Abdullah
94 There is a difference of opinion among the scholars regarding her name. Most state that it was
Zaynab; some state that it was Rayitah or Raytah. 8 ahādīth are narrated from her.

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ibn Mas'ūd and said: "You are a poor man and the Messenger of Allah
ordered us to give in charity. Go to him and ask him if giving charity to you
will absolve me of my responsibility. If not, I will give it to someone else."
'Abdullah said: "No, rather you go to him." So I went and saw a woman from
the Ansar at the door of the Messenger of Allah
who had come for the
with awe so Bilal &
came to us and we said to him: "Go to the Messenger
same reason that I had come. The Messenger of Allah
was bestowed
of Allāh
and inform him that there are two women at his door asking
whether giving charity to their husbands or orphans under their care will
absolve them of their responsibility. But do not tell him who we are." Bilāl
went to the Messenger of Allah
and asked him. The Messenger of
Allāh
asked: "Who are they?" He replied: "A woman from the Ansār and
Zaynab." The Messenger of Allah
asked: "Which Zaynab?" He replied:
"The wife of 'Abdullah ibn Mas'ud." The Messenger of Allah
said: “(If
they give to their husbands), they shall receive a double reward: the reward
of kinship and the reward of charity." (Bukhārī, Muslim)
Commentary
The hadith teaches us to spend on relatives and family. Another hadith states, "Indeed the
most worthy recipients of optional charity, zakāh, vows and penalties (kaffarah), endowments
(waqf), bequests (wasiyyah) and all avenues of goodness are one's close relatives." According
to the Hanafi school, it is not permissible to give zakah to one's ascendants such as parents,
grandparents, etc .; and it is not permissible to give zakāh to one's descendants such as one's
children, grandchildren etc. In addition, the husband and wife cannot give zakāh to each
other. One is permitted to give zakāh to other relatives such as brothers, sisters, uncles,
aunts, nephews, nieces, etc. This hadith according to Imam Abu Hanifah &s therefore relates
to optional sadaqah and not zakāh.
The fact that Bilal
came out to meet them does not contradict other ahadith which
state that the Messenger of Allah
had no guard or doorkeeper because it was purely
coincidental that he was present at the home of the Messenger of Allah
when they arrived.
Additional Points
v Religious leaders should advise and provide spiritual guidance for Muslim women.
It is compulsory upon women to seek Islamic knowledge just as it is compulsory upon
men.
One should not be shy to clarify matters of religion that are difficult to comprehend.

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v It is permissible for a scholar to counsel a woman due to necessity if there is no fear
of evil.
Hadīth 327
وعن أبي سفيان صخر بنِ حرب ◌ّه في حديثِهِ الطويل في قِصَّةِ هِرَقْلَ : أنَّ هرقْلَ قَالَ لأبي
سُفْيَانَ: فَمَاذَا يَأْمُرُكُمْ بِهِ ؟ يَعْنِي النَّبِيّ :﴿، قَالَ: قُلْتُ: يقول: ((اعْبُدُوا اللهَ وَحْدَهُ،
وَلاَ تُشْرِكُوا بِهِ شَيْئاً ، واتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ ، وَيَأْمُرُنَا بِالصَّلاةِ ، وَالصّدْقِ ، والعَفَافِ ،
والصِّلَةِ )) مُتَّفَقٌّ عَلَيْهِ .
Abū Sufyan Şakhr ibn Harb
narrates in his lengthy discussion with
Heraclius that Heraclius asked him: "What does the Messenger of Allah
command you to do?" I replied, "He says: 'Worship Allah alone and do
not ascribe any partners to Him. Abandon all that your forefathers used to
say (i.e. disbelief).' He orders us to perform salah, speak the truth, remain
chaste and maintain ties of kinship." (Bukhārī, Muslim)
Vocabulary and Definitions
The command to reject ascribing partners with Allah & includes major shirk (polytheism)
which is disbelief, as well as minor shirk, which is riya' (pride).
Commentary
This hadith also appears in the Chapter on Truthfulness. See hadith 56.
The importance Islam gives to family ties can be understood from the fact that the Messenger
of Allāh
emphasised it from the very beginning of his prophetic mission.
Additional Points
Islam strongly promotes the Oneness of Allah, i.e. Allah &s has no partners and all forms
of worship should be for Him alone.
v Șalāh is the primary means of linking man to His creator.
v Truthfulness, chastity and maintaining family ties all contribute to noble character and
help construct a healthy social setup.
v Although the disbelievers hated the Messenger of Allah
and waged war against him,
they still attested to his good character and noble teachings.
Hadīth 328
: ((إِنَّكُمْ سَتَفْتَحُونَ أرْضاً يُذْكَرُ فِيهَا القِيرَاطُ))
وعن أَبِي ذَرّ طُّهُ، قَالَ : قَالَ رَسُول الله

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. وفي رواية : (( سَتَفْتَحونَ مِصْرَ وَهِيَ أرْضٌ يُسَمَّى فِيهَا القِيراطُ ، فَاسْتَوْصُوا بِأَهْلِهَا خَيْراً ؛
فَإِنَّ لَهُمْ ذِمَّةً وَرَحِماً )) وفي رواية : (( فإذا افتتحتموها ، فأحسنوا إلى أهلها ؛ فإن لهم ذمة
ورحماً )) ، أَوْ قَالَ : (( ذِمَّةً وصِهْراً)) رواه مسلم .
قَالَ العلماء : ((الرَّحِمُ)): الَّتِي لَهُمْ كَوْنُ هَاجَرَ أُمَّ إِسْمَاعِيلَ لَ مِنْهُمْ، (( وَالصِّهْرُ )) :
0 80
كَوْن مَارية أمِّ إِبْراهیمَ ابن رَسُول الله
منهم .
Abū Dharr
's narrates that the Messenger of Allah
said: "You shall
soon conquer a land in which the qīrat is the currency."
Another narration has: "You shall soon conquer Egypt which is a land in
which the qurat is the currency. You should treat its inhabitants kindly
because we have a covenant and ties of kinship with them."
Another narration has: "When you conquer it, treat its inhabitants kindly
because we have a covenant and ties of kinship with them." Or he said:
"We have a covenant and ties of marriage with them." (Muslim)
The scholars say: The ties of kinship refer to the fact that Hajirah, the
mother of Isma'il
, was from them and the ties of marriage refer to
Mariyah ( who was from them. She was the mother of Ibrahim , who
was the son of the Messenger of Allah
Vocabulary and Definitions
Imam Nawawī ( says that the scholars explain that a qurat is a portion of a dīnar or dirham
and it was used as a currency in Egypt.
Commentary
Egypt is a land with a rich history which goes back 5000 years before 'Isa
. It was conquered
by the Muslim general 'Amr ibn al-'As a
during the khilafah of 'Umar
Many Messengers
walked on its soil, hundreds of Sahabah aog resided there and thousands of great scholars
were born there.
The ties of kinship which linked Arabs and Egyptians was because the Messenger of Allah
was from the progeny of Isma'il &. The oppressive king that ruled Egypt during the time
of Ibrahim & gave Hajirah as a gift to Sarah. Sarah, who was the wife of Ibrahim &ne, then
gifted Hajirah to her husband, who then married her. Isma'il & was born from this union.

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The ties of marriage that linked them was because of the Egyptian slave-girl, Mariyah. When
the Messenger of Allah
wrote to Muqauqis, the king of Egypt, inviting him to accept Islam,
the latter did not embrace the faith, but sent two slave-girls Mariyah and Sīrin as gifts to
the Messenger of Allah
The Messenger of Allah
kept Mariyah for himself and gave
Sīrīn to Hassan ibn Thābit
ğ. Ibrāhīm
the son of the Messenger of Allah
was born
to Mariyah, but he passed away in infancy.
The ties of kinship of the Messenger of Allah
through Hajirah and Isma'il e spanned
many generations back, however the Messenger of Allah
advised the Sahabah cage to
honour them. This teaches us that distant relatives should also be treated like family.
Additional Points
The Messenger of Allah
miraculously foretold the conquest of Egypt.
Hadīth 329
وعن أبي هريرة ﴿هَ، قَالَ: لما نزلت هذِهِ الآية: ﴿ وَاَنْذِرْ عَشِيْرَتَكَ الْأَقْرَبِيْنَ﴾ ( الشعراء
: ٢١٤) دَعَا رَسُول الله :﴿ قُرَيْشاً، فَاجْتَمَعُوا فَعَمَّ وَخَصَّ ، وَقَالَ: (( يَا بَنِي عَبْدِ شَمْسٍ ،
يَا بَنِي ◌َعْبِ بْنِ لُؤْيٍّ ، أنقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ ، يَا بَنِي مُرَّةَ بن كَعْبٍ ، أَنْقِذُوا أَنْفُسَكُمْ مِنَ
النَّارِ ، يَا بَنِي عَبْدِ مَنَافٍ ، أَنْقِذُوا أَنْفُسَكُمْ مِنَ النَّارِ ، يَا بَنِي هاشم ، أنقذوا أنفسكم من النار
، يَا بني عبد المطلب ، انقذوا أنفسكم من النار ، يَا فَاطِمَةُ ، أَنْقِذِي نَفْسَكِ مِنَ النَّارِ . فَإِنِّي
لا أمْلِكُ لَكُمْ مِنَ اللهِ شَيئاً ، غَيْرَ أَنَّ لَكُمْ رَحِمَاً سَأَبُّهَا بِلالِهَا )) رواه مسلم .
: (( بِلالِهَا)) هُوَ بفتح الباء الثانيةِ وكسرِها، (( وَالبِلاَلُ)): الماءُ . ومعنى
قوله
الحديث: سَأَصِلُهَا، شَبّه قَطِيعَتَهَا بالحَرارَةِ تُطْفَأُ بِالماءِ وهذِهِ تُبَرَّدُ بالصِّلَّةِ .
Abū Hurayrah
es narrates that when this verse was revealed, "Warn your
close relatives," the Messenger of Allah
summoned the Quraish and
when they had gathered, he addressed them in general terms and spoke
to specific sub-tribes. He said, "O Banī 'Abd Shams! O Banī Ka'b ibn Lu'ayy!
Save yourselves from the Hell-fire. O Banī Murrah ibn Ka'b! Save yourselves
from the Hell-fire. O Banī 'Abd Manaf! Save yourselves from the Hell-fire. O
Banī Hashim! Save yourselves from the Hell-fire. O Banī 'Abd al-Muttalib!
Save yourselves from the Hell-fire. O Fatimah! Save yourself from the Hell-
fire. I have no way of helping you against Allah. However, you are related
to me and I will maintain ties of kinship with you." (Muslim)

9. 397
RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
"Save yourselves from the Hell-fire" refers to renouncing disbelief and disobedience of Allah
des as these evils lead a person to the Hell-fire.
According to Imam Nawawī (, "I have no way of helping you from Allah," means that you
should not rely on your close family link with me because I do not have the ability to repel
anything that Allah &s might intend for you.
Commentary
This hadith emphasises the importance of family ties and maintaining them even if one's
family are disbelievers.
Some people believe that they will receive salvation from punishment because of their family,
lineage or association with the pious and hence continue with their lives of sin. This hadith
refutes such a belief because only one's īman and good deeds can save a person on the day
of Qiyāmah. A Qur'anic verse states,
﴿فَإِذَا نُفِخَ فِى الصُّوْرِ فَلَآَ اَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَّلَا يَنَسَاءَ لُوْنَ﴾
"Then, when the Trumpet is blown, there will be no kinship among them that
Day, nor will they ask of one another." (Sūrah al-Mu'minūn, 101)
Additional Points
v When addressing an audience it is sometimes more effective to address people or groups
by name.
V The Messenger of Allah
diligently carried out the command of Allah &s as dictated
by revelation instructing him to invite his family to Islam and warn them about the
danger of disbelief.
The Messenger of Allah
wisely addressed his most beloved daughter in public, in
order to teach others that even his fatherly love and link could not save her from divine
punishment, if she was deserving of it.
Hadīth 330
جِهَاراً غَيْرَ سِرٍّ ،
، قال : سمعت رَسُول الله
ـن العاص
وعن أبي عبد الله عمرو
يَقُولُ: ((إِنَّ آل بَنِي فُلاَن لَيْسُوا بِأولِيَائِي، إِنَّمَا وَلِيَ اللهُ وَصَالِحُ المُؤْمِنِينَ ، وَلَكِنْ لَهُمْ
رَحِمٌ أَبُّهَا بِبِلاَلِهَا )) مُتَّفَقٌ عَلَيْهِ ، واللفظ للبخاري
Abū 'Abdullah 'Amr ibn al-'Ās
narrates: I heard the Messenger of Allah

398
RIYĀD AL-ȘĀLIĶĪN
saying in a loud voice: "The family of so-and-so are not my friends. My
friends are Allah &s and the righteous Muslims. However, they are related
to me and I will maintain ties of kinship with them." (Bukhārī, Muslim)
Commentary
The hadith points out that a Muslim should maintain family ties with relatives even if they
are disbelievers, however true friendship should only be established between Muslims. This
teaching corresponds with the Qur'anic verse,
﴿وَإِنْ تَظْهَرَا عَلَيْهِ فَإِنَّ اللهَ هُوَ مَوْلُهُ وَجِبْرِيْلُ وَصَالِحُ الْمُؤْمِنِيْنَ﴾
And if you back each other against him (the Messenger of Allah
), then Allāh
is his supporter and Jibra'il and the righteous believers. (Sūrah al-Tahrīm, 4)
Kawashī ( stated in the commentary of this verse that the "righteous believers" refer to
Abu Bakr age, 'Umar
, every believer that is free of hypocrisy, and the Messengers
Hadith 331
وعن أبي أيوب خالد بن زيد الأنصاري ﴿هُ: أَنَّ رجلاً قَالَ: يَا رَسُول الله ، أخْبِرْنِي بِعَمَلٍ
٤ : (( تَعْبُدُ اللـه ، وَلاَ تُشْرِكُ بِهِ شَيئاً ،
يُدْخِلُنِي الجَنَّةَ ، وَيُبَاعِدُنِي مِنَ النَّارِ . فَقَالَ النَّبِيُّ
وَتُقِيمُ الصَّلاةَ، وتُؤْتِي الزَّكَاةَ، وَتَصِلُ الرَّحِمَ )) مُتَّفَقٌّ عَلَيهِ .
Abū Ayyub Khalid ibn Zayd al-Anșārī440595 narrates that a man asked: "O
Messenger of Allah! Tell me of an action that will enter me into Paradise
and keep me away from the Hell-fire." The Messenger of Allah
said:
"Worship Allah, do not ascribe any partners to Him, establish salah, give
zakāh and maintain ties of kinship." (Bukhārī, Muslim)
Commentary
One of the unique qualities of the Șahabah
was their tremendous zeal to improve their
spirituality. For this, they enquired from the Messenger of Allah
about deeds that would
95 Abū Ayyub Khalid ibn Zayd al-Anșārī 4% participated in the pledge of 'Aqabah, the battle of Badr,
Uhud, Ahzab, the pledge of Ridwan and other expeditions with the Messenger of Allah
. When the
Messenger of Allah
migrated from Makkah Mukarramah to Madinah Munawwarah, he resided at
the house of this Sahabi for a few months until the masjid and apartments of the Messenger of Allah
were built. 150 ahadith are narrated from him. He passed away in the path of Allah de, in Rum in
50 Hijrī. His grave is in Constantinople, modern day Istanbul.

: 399
RIYĀD AL-ȘĀLIĶĪN
earn the pleasure of Allah Ks, enabling later generations to also practise upon them.
The Messenger of Allah
perhaps singled out family ties for this particular Sahābī because
he knew that the Sahabī was not one who upheld family ties, hence he was commanded to
concentrate on this more than other matters.
Hadīth 332
وعن سلمان بن عامر ﴿له، عن النَّبِيّ ﴿، قَالَ: ((إِذَا أَفْطَرَ أحَدُكُمْ ، فَلْيُفْطرْ عَلَى تَمْرٍ ؛
فَإِنَّهُ بَرَكَةٌ، فَإِنْ لَمْ يَجِدْ تَمْراً، فالمَاءُ ؛ فَإِنَّهُ طَهُورٌ)) ، وَقَالَ: (( الصَّدَقَةُ عَلَى المسكينِ
صَدَقَةٌ ، وَعَلَى ذِي الرَّحِمِ ثِنْتَانِ: صَدَقَةٌ وَصِلَةٌ )) رواه الترمذي، وَقالَ : (( حديث حسن )) .
Salman ibn 'Amir 4% 96 narrates that the Messenger of Allah
said, "When
any of you breaks fast, he should do so with a date because there is blessing
in it. If he does not have a date, he should do so with water because it is a
purifier." And he said: "Charity to a needy person is a charity, but charity
to a relative entails a double reward: the reward of charity and the reward
of maintaining ties of kinship." (Tirmidhī)
Vocabulary and Definitions
refers to a date that has turned black and has a firm texture. The softer variety, rutab,
refers to a date that has just ripened and its flesh is very soft and juicy.
Commentary
Scholars mention that the blessings associated with dates include the strengthening of the
eyesight, replenishing lost energy, cleansing the stomach and providing nourishment to the
body.
Additional Points
v It is preferable to break the fast with dates and/or water.
As a general rule one should choose those avenues of good that draw the most reward.
Hadīth 333
وعن ابن عمر رضيّهَا، قَالَ: كَانَتْ تَحْتِي امْرَأَةٌ ، وَكُنْتُ أحِبُّهَا، وَكَانَ عُمَرُ يَكْرَهُهَا ، فَقَالَ لي
: (( طَلِّقْهَا ))
: طَلِقْهَا، فَأَبَيْتُ ، فَأَتَى عُمَرُ ﴿هُ النَّبِيّ: ﴿هَ، فَذَكَرَ ذلِكَ لَهُ ، فَقَالَ النَّبِّ
رواه أبو داود والترمذي ، وَقالَ : (( حديث حسن صحيح )) .
96 Salmān ibn ‘Āmir
lived in Başrah. 13 ahādīth are narrated from him.

400
RIYĀD AL-ȘĀLIĶĪN
Ibn ‘Umar
narrates: "I was married to a woman whom I loved, but (my
father), 'Umar
, disliked her. He said to me, 'Divorce her,' but I refused.
'Umar &d
g went to the Messenger of Allah
and told him. The Messenger
of Allah
said to me: 'Divorce her."" (Abū Dāwūd)
"A woman" - Ibn 'Allan says that he is not aware of the name of this
woman. From this, we also learn that honour for Muslims entails that we do
not disgrace them, embarrass them or belittle them. If a person has a fault
or he commits an error, he should be advised with wisdom and nobility.
Commentary
Ibn 'Umar's
love for his wife was based on passion and emotion, while 'Umar's de dislike
for her was based on religious reasons. Allah blessed 'Umar de with great foresight.
History records many occasions when he expressed an opinion that was later confirmed by
divine revelation. He understood the nature of people well and this made him an excellent
leader. Hence, in this particular case, he disapproved of his son's wife based on religious
grounds or he perhaps feared that she was detrimental to his spiritual life. If his assessment
of the situation had been incorrect, it would never have been approved by the Messenger
of Allāh
This hadith has relevance in modern times. Many young people nowadays openly disobey
their parent's wishes in their choice of marriage partners. The hadith teaches us that parents
that have a valid Islamic reason for disliking a particular marriage partner for their offspring
should be obeyed. Marriages which are initiated without the blessing and du'as of parents
frequently run into problems.
Scholars state that this hadith does not prove that it is compulsory to obey parent's wishes in
all circumstances. The reason for this is that not all parents are righteous and Allah-fearing
and at times parents may dislike their daughter-in-law based on some worldly motive that is
not a valid reason for a divorce. In such a case, the son should respectfully explain to them
their mistake and maintain his marriage.
In a broader sense, the hadith teaches us that it is compulsory to obey one's parents when
they command toward that which is religiously beneficial.
Hadīth 334
وعن أبي الدرداءِ ﴿ّهِ: أن رجلاً أتاه ، قَالَ: إنّ لي امرأةً وإنّ أُمِّي تَأْمُرُنِي بِطَلَاقِهَا؟ فَقَالَ
، يقول : ((الوَالِدُ أَوْسَطُ أَبْوَابِ الجَنَّةِ ، فَإِنْ شِئْتَ ، فَأَضِعْ ذلِكَ
: سَمِعْتُ رَسُول الله