النص المفهرس

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فَوْقَكُمْ ؛ فَهُوَ أَجْدَرُ أنْ لاَ تَزْدَرُوا نِعْمَةَ الله عَلَيْكُمْ )) متفقٌ عَلَيْهِ ، وهذا لفظ مسلم .
وفي رواية البخاري : ((إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ فِي المَالِ وَالخَلْقِ ، فَلْيَنْظُرْ إِلَى
مَنْ هُوَ أَسْفَل مِنْهُ)) .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "Look
at those who are below you and do not look at those who are above you.
That will be more likely to prevent you from being ungrateful for Allah's
des bounties on you." (Bukhārī, Muslim)
This is the wording of Muslim. The narration of Bukhārī has: "When any
of you sees someone who has been given more than him in wealth and
physical appearance, he should look at someone who is below him."
Commentary
This hadith provides a prescription for contentment and peace. It states that one should look
towards the less fortunate in worldly terms because this will cause one to appreciate one's
bounties and be grateful to Allah & for them. If one looks towards those who are wealthy,
it will lead one towards regarding one's own bounties as less, resulting in bitterness and
jealousy. On the other hand, in matters of religion and the Hereafter, one should look towards
those who are superior so that one will not develop pride over one's actions and one may
strive to equal them in righteousness and worship.
In this context, Imam Ghazalī > quoted the incident of 'Awn ibn 'Abdullah . He said, "I
would frequent the gatherings of the wealthy, but I was filled with sadness because others
wore better clothes and rode better conveyances than me. I then began to frequent the
gatherings of the poor and was relieved of my sadness when I noticed that they possessed
less than me."
While the hadith only states wealth and physical appearance, anything that constitutes
worldly beauty is included in the meaning of the hadith.
Hadīth 468
وعنه ، عن النبي عليه، قَالَ: ((تَعِسَ عَبْدُ الدِّينَارِ، وَالدِّرْهَمِ، وَالقَطِيفَةِ، وَالخَمِيصَةِ ، إنْ
أُعْطِيَ رَضِيَ ، وَإِنْ لَمْ يُعْطَ لَمْ يَرْضَ )) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "May
the slave of the dinar, the dirham, the velvet clock and the silk garment
be destroyed. If he is given, he is pleased and if he is not given, he is

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displeased." (Bukhārī)
Commentary
The hadith discourages us from developing excessive love for this world and its luxuries
because one who is a slave to wealth and the world cannot be a true slave to Allah &s. One,
who becomes engrossed in the wealth of this world to the extent that he gives preference to
it over the religion, becomes a slave to it and worships it instead of worshipping Allah &s.
Such a person's love for this world drives him to earn unscrupulously - he is not concerned
whether it is from halal or haram sources.
It should however be remembered that there is absolutely no harm in acquiring wealth while
obeying Allah's & laws, as stated in the narration of Baihaqi,
لَا بَأْسَ بِالْغِنَى لِمَنِ اتَّقَى اللهَ عَزَّ وَجَلَّ
"There is no harm in wealth for one who fears Allah &s."
Hadīth 469
وعنه ﴿ّهُ، قَالَ: لَقَدْ رَأيْتُ سَبِعِينَ مِنْ أهْلِ الصُّفَّةِ ، مَا مِنْهُمْ رَجُلٌ عَلَيْهِ رِدَاءٌ : إمَّا إزارٌ ،
وَإِمَّا كِسَاءٌ ، قَدْ رَبَطُوا فِي أَعنَاقِهِمْ، فَمِنْهَا مَا يَبْلُغُ نِصْفَ السَّاقَيْنِ ، وَمِنْهَا مَا يَبْلُغُ الكَعْبَيْنِ ،
فَيَجْمَعُهُ بِيَدِهِ كَرَاهِيَةَ أَنْ تُرَى عَوْرَتُهُ . رواه البخاري .
Abū Hurayrah
s narrates: "I saw seventy people of the people of the
Suffah and not a single man among them had a cloak. They had either a
loincloth or an upper garment, which they tied around their necks. Some
of these garments reached their calves, while others reached their ankles.
They would gather it with their hands fearing that their private parts
would be exposed." (Bukhārī)
Vocabulary and Definitions
The Suffah was a raised platform in Masjid al-Nabawī on which the poverty stricken Sahābah
would reside in order to learn Islam from the Messenger of Allah
This served as the
first madrasah in Islam. These Șahabah
did not engage in any form of business and the
Messenger of Allah
would often provide for them from that which he received.
Commentary
This hadith highlights the poverty of the Sahabah of the Suffah; they barely had sufficient
clothing to cover their bodies. They chose a life of simplicity and suppressed their desires

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in order to learn the religion of Islam and benefit from it in the Hereafter.
Hadith 470
: (( الدُّنْيَا سِجْنُ الْمُؤْمِنِ، وَجَنَّهُ الكَافِرِ )) رواه مسلم .
وعنه ، قَالَ : قَالَ رسول الله
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "The world
is a prison for the believer and a Paradise for the disbeliever." (Muslim)
Commentary
This hadith can be interpreted in various ways:
a. No matter how much of luxury a believer has in this world, it is minimal compared to that
of the Hereafter; and no matter how severely a disbeliever suffers in this world, it is minimal
compared to what punishment awaits him in the Hereafter.
b. Just as a prisoner is confined and restricted in his movements and actions, a believer is
restricted by the commands of Allah &S. In contrast, a disbeliever is free to do as he pleases.
c. A prisoner cannot truly enjoy the blessings of his life because of his confinement. Similarly,
a believer is not overawed by the blessings of this temporary world.
d. Just as a prisoner suffers more in prison than a free man does, a believer generally suffers
more difficulties in this world compared to a disbeliever.
Hadith 471
بِمَنْكِبَيَّ ، فقال : (( كُنْ فِي الدُّنْيَا كَأَنَّكَ
وعن ابن عمر ظلها، قَالَ : أخذ رسول الله
غَرِيبٌ، أَو عَابِرُ سَبِيلٍ)). وَكَانَ ابن عُمَرَ ﴿ه، يقول: إِذَا أَمْسَيتَ فَلاَ تَنْتَظِرِ الصَّبَاحَ، وَإِذَا
أَصْبَحْتَ فَلاَ تَنْتَظِرِ المَسَاءَ ، وَخُذْ مِنْ صِحَّتِكَ لِمَرَضِكَ ، وَمِنْ حَيَاتِكَ لِمَوْتِكَ . رواه البخاري .
قالوا في شَرْحِ هَذَا الحديث معناه : لاَ تَزْكَنْ إِلَى الدُّنْيَا وَلاَ تَتَّخِذْهَا وَطَناً، وَلاَ تُحَدِّثْ نَفْسَكَ
◌ِطُولِ الْبَقَاءِ فِيهَا ، وَلاَ بِالاعْتِنَاءِ بِهَا ، وَلاَ تَتَعَلَّقْ مِنْهَا إِلَّ بِمَا يَتَعَلَّقُ بِهِ الْغَرِيبُ فِي غَيْرِ وَطَنِهِ
، وَلاَ تَشْتَغِلْ فِيهَا بِمَا لاَ يَشْتَغِلُ بِهِ الغَرِيبُ الَّذِي يُريدُ الذَّهَابَ إِلَى أَهْلِهِ ، وَبِاللهِ التَّوْفِقُ .
Ibn ‘Umar
narrates: "The Messenger of Allah
took hold of my
shoulders and said: 'Live in this world as if you are a stranger or one who
is travelling on a path.' Ibn 'Umar
used to say: 'In the evening, do not
expect to see the morning and in the morning, do not expect to see the
evening. Prepare for your illness while you are healthy and prepare for

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your death while you are living.' (Bukhārī)
The scholars explain this hadith as follows: Do not incline towards this
world and do not make it your abode. Do not convince yourself of a long
life, nor be overly concerned with it. Only attach yourself to it as much as a
stranger would attach himself to a foreign land and do not engross yourself
in it except to the extent to which a foreigner who wants to return to his
family will do so. The inspiration to do good deeds is from Allah &s alone.
Commentary
The hadith imparts various lessons such as to hasten towards good deeds, abandon long-
drawn aspirations, capitalize on opportunities, avoid procrastination, utilise the bounties of
life and wealth in a spiritually beneficial manner, be content with little and be prepared for
death at any time. The hadith teaches us to prepare for the Hereafter, which is eternal and
not to expand all our energies for this transient world.
The Messenger of Allah
took hold of the shoulders of Ibn 'Umar age in order to alert him
to the importance of the advice he was about to impart and as an expression of affection.
Hadith 472
وعن أبي العباس سهل بن سعد الساعدي ﴿لَّهُ، قَالَ: جَاءَ رَجُلٌ إِلَى النبيِ حُّ، فقال:
يَا رسولَ الله، دُلَِّي عَلَى عَمَلٍ إِذَا عَمِلْتُهُ أَحَبَّنِي اللـهُ وَأَحَبَّنِي النَّاسُ ، فقال : (( ازْهَدْ فِي
الدُّنْيَا يُحِبّك اللهُ، وَازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبِّكِ النَّاسُ )) حديث حسن رواه ابن ماجه
وغيره بأسانيد حسنة .
Abū al-'Abbās Sahl ibn Sa'd al-Sā'idī
narrates: A man came to the
Messenger of Allah
and said: "O Messenger of Allah! Show me an action
which, if I engage in, Allah & will love me and the people will love me."
He said: "Make do with little of this world and Allah &'s will love you and
make do with little of what people own and people will love you." (ibn Mājah)
Vocabulary and Definitions
The word is jl is derived from root word Jaj, which means to abstain from the worship of
worldly desires and to focus upon Allah &s and the Hereafter.
Commentary
The hadith discourages a person from being engrossed in this world to the extent that its
love enters his heart. Love of the world is despised from an Islamic perspective; however, one

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who loves the world in order to worship Allah &, do good deeds and assist the creation is
not discouraged, but rewarded.
The hadith also encourages contentment and discourages a person from asking of people.
Contentment effectively means that one should be grateful over ones halal sustenance and
not indulge in harām in order to acquire more wealth.
People, in their love for the world, are like flies, which descend on impurity, or like dogs
fighting over a carcass, hence one who competes with others will be disliked by them. Hasan
al-Başrī > appropriately mentioned, "One will remain honoured in the sight of others as
long as he does not desire what they possess."
The hadith should not be interpreted to mean that all of humanity should become ascetics
and hermits. Rather, it means that this world should be used as a means and should not
become an objective in itself. A Qur'anic verse states,
﴿وَابْتَغْ فِيْمَآ أَتْكَ اللهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيْبَكَ مِنَ الدُّنْيَا﴾
Seek the Home of the Hereafter using the means that Allah granted you and
do not forget your portion of this world. (Sūrah al-Qasas, 77)
Hadith 473
وعن النعمان بن بشير ﴿ه، قَالَ: ذَكَرَ عُمَرُ بْنُ الخَطَّبِ ﴿ه، مَا أَصَابَ النَّاسُ مِنَ الدُّنْيَا
يَظَلُّ الْيَوْمَ يَلْتَوِي مَا يَجِدُ مِنَ الدَّقَلِ مَا يَمْلأَ بِهِ بَطْنَهُ .
، فَقَالَ : لَقَدْ رَأيْتُ رسول الله
رواه مسلم .
(( الدَّقَلُ)) بفتح الدَّال المهملة والقاف : رديءُ التمرِ .
Al-Nu man ibn Bashir
narrates: 'Umar ibn al-Khattab 4
mentioned what
people had acquired of this world and then said: "I saw the Messenger of
Allāh
spending the day twisting and turning due to hunger; he could
not even find poor quality dates to fill his stomach." (Muslim)
Commentary
This hadith and many others depict the sacrifice of the Messenger of Allah
and his focus
upon the Hereafter. Other narrations teach us that the prophetic household would often
spend nights without a meal.

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Hadith 474
، وَمَا فِي بَيِّي مِنْ شَيْءٍ يَأْكُلُهُ ذُو كَبِدٍ إِلَّ شَطْرُ
وعن عائشة ظه، قالت: تُوفي رسول الله ﴿
شَعِيرٍ فِي رَفِّ لِي ، فَأَكَلْتُ مِنْهُ حَتَّى طَالَ عَلَّ ، فَكِلْتُهُ فَفَنِيَ . متفقٌ عَلَيْهِ .
'A'ishah
es narrates: "When the Messenger of Allah
passed away there
was nothing in my house which any living creature could eat, except a
little barley which was stored on a shelf. I continued eating from it for
quite some time, but then I weighed it and it got finished." (Bukhārī, Muslim)
Commentary
Despite the large amounts of booty that arrived in Madinah Munawwarah during the final
stages of the life of the Messenger of Allah
he chose to live a life of simplicity and poverty.
In other words, wealth did not corrupt the Messenger of Allah
or change the way he lived
in this world. This was the excellent example of leadership he set for humanity to emulate.
One should measure and weigh quantities of goods in a transaction because it involves the
rights of buyers; however, when giving in charity or when it comes to personal use, one should
not weigh or measure as this eradicates barakah. The reason why the barakah is eradicated
is perhaps because one becomes miserly despite witnessing Allah's & benevolence, one
turns to negligence rather than gratitude, or one relies on human experience rather than
divine power.
Hadith 475
وعن عمرو بن الحارث أخي جُوَيْرِيّة بنتِ الحَارِثِ أُمِّ المُؤْمِنِينَ، ﴿لَهَا، قَالَ: مَا تَرَكَ رسولُ
الله ﴿ عِنْدَ مَوْتِهِ دِيناراً، وَلاَ دِرْهَماً، وَلاَ عَبْداً ، وَلاَ أَمَةً ، وَلاَ شَيْئاً إِلَّ بَغْلَتَهُ الْبَضَاءَ الَّتي
كَانَ يَرْكَبُهَا ، وَسِلاَحَهُ ، وَأَرْضاً جَعَلَهَا لاِبْنِ السَّبِيلِ صَدَقَةٌ . رواه البخاري .
'Amr ibn al-Harith de, the brother of Juwayriyah bint al-Harith 19
the mother of the believers, narrates: "At the time of the demise of the
Messenger of Allah
he did not leave behind any dīnār, dirham, male
slave, female slave, nor anything other than his white mule which he used
to ride, his weapons and a portion of land which he had given in charity
for travellers." (Bukhārī)
119 Juwayriyah bint al-Harith ws was captured as a slave during the expedition of Banu Al-Mustaliq.
She accepted Islam and the Messenger of Allah
then married her. When the Sahabah heard
this, they freed all their prisoners saying that they could not keep any of the family of the wife of the
Messenger of Allah
as prisoners.

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Commentary
This hadith mentions that the Messenger of Allah
left behind almost no possessions at
the time of his demise.
The land referred to here is that of Fadak, Khaibar and a portion of the land of Banu Nadhr.
The latter was obtained after the battle of Uhud, but the Messenger of Allah
distributed it
thereafter. The land of Fadak was made waqf for travellers and he divided the land of Khaibar
into three portions: two thirds were for the benefit of the Muslims, while the remaining third
was for the benefit of the wives of the Messenger of Allah
Hadith 476
﴿ فَلْتَمِسُ وَجْهَ اللهِ تَعَالَى ،
وعن خَبابٍ بِنِ الأَرَتِّ ◌َّهِ، قَالَ: هَاجَرْنَا مَعَ رسول الله ◌ُ
فَوَقَعَ أَجْرُنَا عَلَى اللهِ ، فَمِنَّا مَنْ مَاتَ وَلَمْ يَأْكُل مِنْ أَجْرِهِ شَيْئاً ، مِنْهُمْ : مُصْعَبُ بن عُمَيْرٍ
، قُئِلَ يَوْمَ أُحُد ، وَتَرَكَ نَمِرَةً ، فَكُنَّا إِذَا غَطََّا بِهَا رَأْسَهُ ، بَدَتْ رِجْلاَهُ ، وَإِذَا غَطََّا بِهَا رِجْلَيْهِ
، أَنْ نُغَطِّي رَأسَهُ ، وَنَجْعَل عَلَى رِجْلَيْهِ شَيْئاً مِنَ الإِذْخِرِ،
، بَدَا رَأسُهُ ، فَأَمَرَنَا رسول الله ﴿لـ
وَمِنَّا مَنْ أَيْنَعَتْ لَهُ ثَمَرَتُهُ ، فَهُوَ يَهْدِبُهَا . متفقٌ عَلَيْهِ .
(( الَّمِرَةُ)): كِسَاءٌ مُلَوَّنٌ مِنْ صوف . وَقَوْلُهُ : (( أَيْنَعَتْ )) أيْ : نَضِجَتْ وَأَدْرَكَتْ . وَقَوْلُه
: ((يَهْدِبها)) هُوَ بفتح الياءِ وضم الدال وكسرها لغتان: أيْ : يَقْطفهَا وَيَجْتَنِهَا، وهذه
استعارة لما فتح الله تَعَالَى عليهم من الدنيا وتمكنوا فِيهَا .
Khabbāb ibn al-Aratt
dog narrates: "We emigrated with the Messenger
of Allāh
seeking the pleasure of Allah &S. Allah des granted us our
reward; some of us died without enjoying any of their reward and Mus'ab
ibn 'Umayr
's was one of them. He was killed in the battle of Uhud and
left behind a shawl. When we covered his head with it, his feet became
exposed and when we covered his feet with it, his head became exposed.
So the Messenger of Allah
commanded us to cover his head and to
place some grass on his feet. Some of us are picking the fruits which have
ripened." (Bukhārī, Muslim)
Vocabulary and Definitions
"Some of us died without enjoying any of their reward," means that they did not receive any
of the booty that others acquired in the conquests and battles.
By referring to "the picking of fruits which have ripened", the condition of the Muslims

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who acquired the booty and worldly rewards is being compared to people who have the
opportunity of picking ripe fruits from a fruit-bearing tree.
Commentary
Mus'ab ibn 'Umayr des was sent by the Messenger of Allah
to Madinah Munawwarah with
those who were present at the first pledge of 'Aqabah in order to teach them the Qur'an and
Islam. He was also the flag-bearer of the Messenger of Allah
at the battle of Uhud, where
he was martyred in the 3rd year after Hijrah.
This hadith illustrates the simplicity and truthfulness of the Sahabah ce. They sincerely
fought alongside the Messenger of Allah
for the pleasure of Allah & and not for any
worldly motives. Some of them did not even have a burial shroud that could cover their
bodies.
The hadith also teaches us that those righteous servants of Allah &s who victoriously return
from battle receive the worldly rewards of their efforts in the form of booty, as well as an
eternal reward. Those who are blessed with martyrdom will receive their full reward in the
Hereafter.
Hadīth 477
: (( لَوْ كَانَت الدُّنْيَا تَعْدِلُ
وعن سهلٍ بن سعد الساعدي ﴿هُ، قَالَ: قَالَ رسول الله ◌ُـ
عِنْدَ الله جَنَاحَ بَعُوضَةٍ، مَا سَقَى كَافِراً مِنْهَا شَرْبَةَ مَاءٍ )) رواه الترمذي ، وقال : (( حديث
حسن صحيح )) .
Sahl ibn Sa'd al-Sā'idī
" narrates that the Messenger of Allah
said: "If
the world had been worth as much as the wing of a mosquito in the sight
of Allah &s, He would not have given a single sip of water to a disbeliever."
(Tirmidhī)
Commentary
The hadith teaches us that the world has no real worth because Allah &s has given it to His
enemies, the disbelievers and it is obvious that an enemy is never given an item of value
as a gift.
A mosquito is regarded as an insignificant and trivial creature and this world should be
regarded in the same way. Allah &s has not created the world as the ultimate objective of life;
rather, it is to be used as a means of achieving the greater objective, which is the Hereafter.
A most convincing proof of the world being lowly and insignificant is that Allah &s did not

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grant it to His Messengers and righteous servants. If it had any worth in His sight, He would
certainly have granted a portion of it to them.
Hadith 478
وعن أبي هريرة: ﴿هُ، قَالَ: سَمِعْتُ رسول الله ﴿، يقول: ((أَلا إِنَّ الدُّنْيَا مَلْعُونَةٌ ،
مَلْعُونٌ مَا فِيهَا، إِلَّ ذِكْرَ اللهِ تَعَالَى، وَمَا وَالاهُ، وَعالِماً وَمُتَعَلِّماً )) رواه الترمذي ، وقال
: (( حديث حسنٌ )) .
Abū Hurayrah
narrates: I heard the Messenger of Allah
saying:
"Listen! This world is cursed and all that is in it is cursed, except the
remembrance of Allah &S, whatever is beloved to Him, an Islamic scholar
and a student." (Tirmidhī)
Vocabulary and Definitions
"This world is cursed" means that it is disliked and despised in the sight of Allah KS. The
root letters of the word a 'l are J, which means to be distant, hence in this context it
means to be distant from the mercy of Allah &s.
Commentary
This hadith should not be understood to mean that this world as an entity is in itself accursed;
rather, it means that whatever of the world leads one away from Allah &s and His obedience
is accursed. A Qur'anic verse explains,
﴿ يَأَيُّهَا الَّذِيْنَ أُمَنُوْا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَنْ ذِكْرِ اللهِ وَمَنْ يَّفْعَلْ ذُلِكَ فَأُولَئِكَ
هُمُ الْخُسِرُوْنَ﴾ (المنافقون: ٩)
O you who have faith! Let not your wealth and your children make you neglect
Allah's remembrance. Those who do this are certainly losers. (Sūrah al-Munafiqūn,
9)
Additional Points
Knowledge that draws the pleasure of Allah &s and benefits the creation is encouraged.
v The separate mention of an Islamic scholar and a student despite both of them being
included in "whatever is beloved to Him" is in order to highlight their importance and
virtue.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 479
: (( لاَ تَتَّخِذُوا الضَّيْعَةَ فَتَرْغَبُوا
وعن عبد الله بن مسعود رضيّهُ، قَالَ : قَالَ رسول الله ،
في الدُّنْيًا)) رواه الترمذي ، وقال : (( حديثٌ حسنٌ)).
'Abdullah ibn Mas'ud dog narrates that the Messenger of Allah
said:
"Do not hanker after property so much that you become engrossed in this
world." (Tirmidhī)
Commentary
Property acquisition and development are despised when these become the focus and
objective of life and lead one away from Allah's &s worship. However, one who engages in
them for the benefit of humanity, while adhering to Allah's & laws, is not included in the
ambit of this hadith.
While property development has been singled out, scholars have extended it to include any
occupation, skill or employment which man engages in. The Qur'an states,
﴿رِجَالٌ لَّا تُلْهِيْهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللهِ﴾
Men whom neither their trade nor commerce distracts from the remembrance
of Allāh. (Sūrah al-Nūr, 37)
The wisdom of limiting one's involvement in the world is because one who desires the wealth
of this world will never be satiated with what he acquires of it.
Hadith 480
ا، قَالَ: مَرَّ عَلَيْنَا رسولُ اللهِ ﴿ وَنَحْنُ نعالِجُ خُصّاً
وعن عبد الله بن عمرو بن العاص
لَنَا ، فَقَالَ: (( مَا هَذَا؟ )) فَقُلْنَا: قَدْ وَهَى، فَنَحَنُ نُصْلِحُهُ، فَقَالَ: (( مَا أَرَى الأَمْرَ إِلاّ
أعْجَلَ مِنْ ذَلِكَ )) . رواه أبو داود والترمذي بإسناد البخاري ومسلم ، وقال الترمذي : ((
حديثٌ حسنٌ صحيحٌ )) .
'Abdullah ibn 'Amr ibn al-'Ās
% narrates: "The Messenger of Allah
passed by us while we were repairing a hut of ours. He asked: 'What is
this?' We replied: 'It has become weak, so we are repairing it.' He said:
'I think that death may come more swiftly than this." (Narrated by Abū
Dāwūd and Tirmidhī through the chain of Bukhārī and Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
"I think that death may come more swiftly than this," means that death may come to you
before the hut collapses, so the reformation of your deeds should be given preference over
the reparation of your hut.
Commentary
In this hadith, the Messenger of Allah
indicated that to become engrossed in the
construction and architecture of buildings is not appropriate because more urgent matters,
such as death and the Hereafter should be given preference. Hence, one should always regard
death to be imminent and close as this will prevent one from sins and encourage one to
engage in good.
Hadīth 481
، يقول : ((إِنَّ لِكُلِّ أُمَّةٍ فِتْنَةً،
وعن كعب بن عياض ◌ّه، قَالَ : سَمِعْتُ رسول الله ـ
وفِيْنَةُ أُمَّتِي : المَالُ )) رواه الترمذي ، وقال : (( حديثٌ حسنٌ صحيحٌ)) .
Ka'b ibn 'Iyād120
narrates: I heard the Messenger of Allah
saying:
"Every nation has a trial, and the trial of my nation is wealth." (Tirmidhi)
Vocabulary and Definitions
The word & is most commonly translated in a negative context as a trial and tribulation;
however, it may also be used in a positive context. In this hadith, it means that the Muslims
will be tested by wealth in a similar way to an examiner testing the ability of students.
Commentary
Wealth is from the adornments of this world and man therefore inclines towards it. However,
one should be careful that one does not become unmindful of death and the Hereafter. One
who studies Islamic history will notice that wealth was the single most important factor that
led to the downfall of Muslims.
Imam Ghazalī ( has given an alternative explanation for this hadith. He said that fitnah
refers to eternal punishment, hence, the hadith means that wealth will be the cause of the
Muslims being punished in the Hereafter.
Hadith 482
وعن أَبي عمرو ، ويقالُ: أَبو عبدِ الله، ويقالُ: أَبو ليلى عثمان بن عفان طلّهُ: أنّ النبي
120 Ka'b ibn 'Iyad 4% was from Syria.

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RIYĀD AL-ȘĀLIĶĪN
، قَالَ : (( لَيْسَ لِإِبْنِ آدَمَ حَقٌّ في سِوَى هذِهِ الخِصَالِ : بَيْتٌ يَسْكُنُهُ ، وَثَوْبٌ يُوارِي عَوْرَتَهُ ،
وَجِلْفُ الخُبز وَالماء )) رواه الترمذي ، وقال : (( حديث صحيح )) .
قَالَ الترمذي : سَمِعْتُ أَبَا دَاوُدِ سُلَيْمَانَ بَنَ سَالمِ البَلْخِيَّ، يقولُ : سَمِعْتُ النَّضْرَ بْن شُمَيْل ،
يقولُ : الجِلْفُ: الخُبْزِ لَيْسَ مَعَهُ إِدَامٌ ، وقال غَيْرُهُ: هُوَ غَلِيظُ الخُبْزِ . وَقَالَ الهَرَوِيُّ : المُرادُ
بِهِ هَا وِعَاءُ الخُبْزِ ، كَالجَوَالِقِ وَالخُرْجِ ، والله أعلم .
Abū 'Amr, who is also known as Abū 'Abdullah and Abū Laylā, 'Uthman
ibn 'Affan121
's narrates that the Messenger of Allah
said: "The son of
Adam does not have a right except to the following: a house in which to
live, a garment with which to cover the private portions of his body and
dry bread and water." (Tirmidhi)
Commentary
One who suffices upon the three things mentioned in this hadith will not be questioned in
the Hereafter for possessing them, if they were acquired in a halal manner, because they are
essential for survival.
Hadīth 483
وعن عبدِ الله بن الشِّخَيرِ - بكسر الشينِ والخاء المعجمتين - رِيُّه، أنه قَالَ : أَتَيْتُ النَّبِيَّ
، وَهُوَ يَقْرَأُ : ﴿اَلْهُكُمُ النَّكَاثُرُ﴾ قَالَ : (( يَقُولُ ابْنُ آدَمَ : مَالِي ، مالي ، وَهَلْ لَكَ يَا ابْنَ آدَمَ
مِنْ مَالِكَ إِلَّ مَا أَكَلْتَ فَأَقْنَيْتَ، أَو لَبِسْتَ فَأَبْلَيْتَ ، أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ؟! )) رواه مسلم .
'Abdullah ibn al-Shikh-khir &
narrates: I came to the Messenger of Allah
while he was reciting Sūrah al-Takathur - "The mutual rivalry for
increasing worldly things diverts you." He said: "Man says: 'My wealth, my
wealth.' O man! Do you possess any other wealth except what you ate and
digested, or wore and wore it out, or gave in charity and sent it forward
121 'Uthman ibn 'Affan de, the third khalif of Islam, accepted Islam early on through the invitation
of Abu Bakr
. He migrated to Abysinnia and later to Madinah Munawwarah. He was married to two
daughters of the Messenger of Allah
namely Ruqaiyyah and Umm Qulthum ws. Ruqaiyyah was ill
during the battle of Badr and he could therefore not participate therein. He however participated in
the remaining battles. He was one of the scribes of revelation and loved to recite the Qur'an. He was
khalif for twelve years and enjoyed the privilege of being one of the ten who were given the glad tidings
of Paradise. He was martyred while reciting the Qur'an at the age of eighty (or ninety according to
some) and is buried in Baqī. Only 146 ahādīth are narrated from him because he exercised extreme
caution in narrating.

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RIYĀD AL-ȘĀLIĶĪN
(for the Hereafter)?" (Muslim)
Commentary
This hadith teaches us that man does not personally benefit from the things of this world
other than his food, clothing and good actions. One should therefore be content with what
one has in this world and do good actions that will benefit one in the Hereafter.
Hadith 484
: يَا رسولَ الله ، وَاللهِ إِنِّي لأُحِبُّكَ
وعن عبدِ الله بن مُغَفَّل ◌ِلَهُ ، قَالَ : قَالَ رجل للنبي
، فَقَالَ : (( انْظُرْ مَاذَا تَقُولُ؟ )) قَالَ: وَاللهِ إنِّي لأُحِبُّكَ ، ثَلاَثَ مَرَّات ، فَقَالَ: (( إِنْ كُنْتَ
تُحِبُِّي فَعِدَّ لِلْفَقْرِ تِجْفَافاً، فإنَّ الفَقْرَ أَسْرَعُ إِلَى مَنْ يُحِبُّنِي مِنَ السَّيْلِ إِلَى مُنْتَهَاهُ )) رواه
الترمذي ، وقال : (( حديث حسن )) .
(( التجفافُ )) بكسرِ التاءِ المثناةِ فوقُ وَإسكانِ الجيمِ وبالفاءِ المكررة: وَهُوَ شَيْءٌ يُلْبَسُهُ
الفَرَسُ ، لِيَتَّقَى بِهِ الأَذَى ، وَقَدْ يَلْبَسُهُ الإنْسَانُ .
'Abdullah ibn Mughaffal122
narrates: A man said to the Messenger of
Allāh
: "O Messenger of Allah! I love you." He said: "Think carefully about
what you are saying." The man said: "By Allah, I love you," three times.
The Messenger of Allah
said: "If you really love me, prepare yourself
with the shield of poverty because poverty comes more swiftly to the one
who loves me than flood water to its destination." (Tirmidhi)
Vocabulary and Definitions
"Prepare yourself with the shield of poverty," means that just as a shield protects one from
the arrows of an enemy, one should adopt a life of poverty to shield himself from the effects
of worldly possessions.
Commentary
This hadith indicates that the more a person loves the Messenger of Allah
the greater will
be his detachment from this world. On the other hand, excessive involvement with worldly
riches leads to the development of spiritual sicknesses such as pride, hatred and malice that
prevent a person from loving the Messenger of Allah
The hadith also teaches us that a lover should be exemplified with the qualities of his beloved.
122 'Abdullah ibn Mughaffal 4% was one of those who were present at the Bait al-Ridwan. He resided
in Madinah Munawwarah and later moved to Başrah.

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RIYĀD AL-ȘĀLIĶĪN
Hence, because the Messenger of Allah
chose a life of poverty and simplicity, one who
claims to love him should follow his example.
Hadith 485
9
وعن كعب بن مالك ﴿ه، قَالَ: قَالَ رسول الله ﴿: ((مَا ذِئْبَانِ جَائِعَانِ أَرْسِلا في غَنَمِ
بِأَفْسَدَ لَهَا مِنْ حِرْصِ المَرْءِ عَلَى المَالِ وَالشَّرَفِ لِدِينِهِ )) رواه الترمذي، وقال : (( حديث
حسن صحيح )) .
Ka'b ibn Malik
narrates that the Messenger of Allah
said: “Two
hungry wolves which are let loose upon a flock of sheep do not cause as
much damage as that caused to a man's religion by his greed for wealth
and status." (Tirmidhī)
Commentary
This hadith explains that greed for wealth and status is exceptionally detrimental to a person's
faith. The reason for this is that one who is desirous of accumulating wealth becomes so
immersed in his quest that he does not differentiate between halal and harām. He rationalises
that the more he accumulates, the more honoured he will be among people. He does not
realise that his yearning for wealth and status destroys his Hereafter.
Hadīth 486
عَلَى حَصِيرٍ ، فَقَامَ وَقَدْ أَثَّرَ فِي
وعن عبد الله بن مسعود عقله، قَالَ: نَامَ رسول الله ﴾
جَنِبِهِ ، قُلْنَا: يَا رَسُولَ اللهِ ، لَوْ اَتَّخَذْنَا لَكَ وِطَاءَ . فَقَالَ : (( مَا لِي وَلِلُّنْيَا؟ مَا أَنَا فِي الدُّنْيَا
إِلَّ كَرَاكِبِ اسْتَظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا )) رواه الترمذي ، وقال : (( حديث حسن
صحيح )) .
'Abdullah ibn Mas'ūd 4
Už narrates: "The Messenger of Allah
slept on
a straw mat and when he stood up, it would leave marks on the side of
his body. We said: 'O Messenger of Allah! We could get a mattress for you.'
He said: 'What have I to do with this world? I am merely like a rider in
this world who takes shade beneath a tree and then proceeds, leaving it
behind."" (Tirmidhī)
Commentary
In this hadith, the Messenger of Allah
compared his life to a musafir (traveller) who seeks
shade from the heat of the sun beneath a tree. Just as his period of rest is short and he swiftly

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RIYĀD AL-ȘĀLIĶĪN
departs, he emphasised that this world is merely a temporary phase of our existence and
not our permanent abode.
The Messenger of Allah
repeatedly refused the wealth and luxuries of this world and
preferred a life of simplicity and sacrifice. Even when Allah &s offered him the mountains
of Makkah Mukarramah in gold, he refused, saying, "I prefer to fast on one day and eat the
next, so that when I am hungry I will remember You and when I am satiated I will praise
You and be grateful to You." (Tirmidhī)
Interestingly, the hadith mentions a rider who stops for a rest and not a foot-traveller. Scholars
mention that this stresses the shortness of this world because a rider would naturally rest
less than a foot-traveller.
Hadīth 487
: (( يَدْخُلُ الفُقَرَاءُ الْجَنَّةَ قَبْلَ الأَغْنِيَاءِ بِخَمْسٍ
وعن أبي هريرة ﴿هُ ، قَالَ : قَالَ رسول الله
مِنَّةِ عَامٍ )) رواه الترمذي ، وقال : (( حديث صحيح )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The poor
will enter Paradise five-hundred years before the rich." (Tirmidhi)
Commentary
The rich will be delayed in reaching their final abode because they will be questioned how
they earned their wealth and how they had spent it. Their delay will be half a day, which
equals five-hundred years of this world. The poor will enter Paradise easily because their
accountability will be less, provided they were content with their condition of poverty and
did not desire to be like the rich.
This hadith does not contradict others that state that the poor will enter Paradise forty years
ahead of the rich, because the intention was not to specify a value, but to indicate to a long
period. Scholars have also said that five-hundred years refers to those among the poor who
exercised patience and were content and grateful upon the decision of Allah Ks to a greater
extent than other poor individuals who will enter forty years ahead of the rich. Some have
argued that five-hundred refers to the poor Muhajirin while forty refers to other poor people.
Hadith 488
، قَالَ : ((اطَّلَعْتُ فِي الجَنَّةِ فَرَأيْتُ
وعن ابن عباس وعِمْرَانَ بن الحُصَيْنِ ﴿لَهُ ، عن النبي
أكْثَرَ أَهْلِهَا الْفُقَرَاءَ ، وَاطَّلَعْتُ فِي النَّارِ فَرَأيْتُ أكْثَرَ أَهْلِهَا النِّسَاءَ )) متفقٌ عَلَيْهِ من رواية ابن
عباس ، ورواه البخاري أيضاً من رواية عِمْرَان بن الحُصَيْن .

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RIYĀD AL-ȘĀLIĶĪN
Ibn ‘Abbās
and 'Imran ibn al-Husayn
narrate that the Messenger
of Allāh
said: "I glanced into Paradise and saw that the majority of its
inhabitants were the poor and I glanced into Hell and saw that the majority
of its inhabitants were women." (Bukhārī, Muslim)
Commentary
This hadith relates what the Messenger of Allah
saw on the night of Mi'raj. It does not
necessarily mean that all the poor are more virtuous than the wealthy. It means that many of
the poor will enter Paradise due to their piety and patience and not necessarily their poverty.
From other narrations, we learn that the reason for many women entering Hell is their evil
of cursing others and their disobedience to their husbands. In another hadith, the Messenger
of Allāh
gave an example of this by explaining that women, when they are confronted
by a small inconvenience, say to their husbands that they never experienced any good from
them, even if their husbands were kind to them their entire lives.
Hadith 489
، قَالَ : ((قُمْتُ عَلَى بَابِ الجَنَّةِ ، فَكَانَ عَامَّةُ مَنْ
وعن أسامة بن زيد تها ، عن النبي
دَخَلَهَا المَسَاكِينُ ، وَأَصْحَابُ الجَدِّ مَحْبُوسُونَ ، غَيْرَ أَنَّ أَصْحَابِ النَّارِ قَدْ أُمِرَ بِهِم إِلَى النَّارِ
)) متفقٌ عَلَيْهِ .
وَ((الجَدُّ )) : الحَظُّ والغِنَى . وقد سبق بيان هَذَا الحديث في باب فَضْلِ الضَّعفَة.
Usamah ibn Zayd
narrates that the Messenger of Allah
said: "I stood
at the door of Paradise and noticed that the majority who entered it were
the destitute, while the wealthy were held back. However, the inmates of
the Hell-fire had already been sent off to the Hell-fire." (Bukhārī, Muslim)
Hadith 490
، قَالَ : ((أصْدَقُ كَلِمَةٍ قَالَهَا شَاعِرٌّ كَلِمَةُ لَبِيدٍ : ألاَ كُلُّ
وعن أبي هريرة له ، عن النبي
شَيْءٍ مَا خَلاَ اللهَ بَاطِلُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "The
most truthful statement ever said by a poet was that of Labid:123 'Listen!
123 Labīd ibn Rabī'ah al-Aamiri 4% arrived in Madinah Munawwarah from Najd with his tribe as a
delegation to the Messenger of Allah
. He passed away in Kūfa at the age of 140 (or 157 according
to others). After he embraced Islam he stopped composing poetry, saying, "The Qur'an suffices for me."

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RIYĀD AL-ȘĀLIĶĪN
Everything apart from Allāh & is baseless." (Bukhārī, Muslim)
Commentary
The full verse of his poem was as follows:
ألاَ كُلُّ شَيْءٍ مَا خَلاَ اللهَ بَاطِلُ وكل نعيم لامحالة زائل
Everything apart from Allah & is baseless; and every bounty will definitely
be depleted.
"Everything apart from Allah & is baseless," means that everything except Allah & will
perish. This conforms to the Qur'anic verse,
﴿كُلُّ مَنْ عَلَيْهَا فَانٍ﴾
Everything on earth shall perish. (Sūrah al-Rahman, 26)
The Messenger of Allah
never composed any poetry, however he sometimes quoted the
beneficial poetry of others. From this, we learn that poetry is in itself not despised. It is
encouraged if it is beneficial, otherwise not. Scholars have stipulated four conditions for the
acceptability of poetry:
a. The content needs to be permissible and beneficial.
b. It needs to be recited by a man and not a woman or a child who has not reached puberty.
c. No musical instruments should accompany the words.
d. The reciter should be righteous.
CHAPTER 56
باب فضل الجوع وخشونة العيش والاقتصار عَلَى القليل من المأكول والمشروب والملبوس وغيرها
من حظوظ النفس وترك الشهوات
Chapter on the virtue of hunger, living a simple life, sufficing with little in
food and drink, and clothing
قَالَ الله تَعَالَى: ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلُوَةَ وَاتَّبَعُوا الشَّهَوْتِ فَسَوْفَ
يَلْقَوْنَ غَيَّا إِلَّ مَنْ تَابَ وَأُمَنَ وَعَمِلَ صَالِحًا فَأُولِّكَ يَدْخُلُوْنَ الْجَنَّةَ وَلاَ يُظْلَمُوْنَ شَيْئًا ﴾
( مريم : ٥٩ - ٦٠ ) ،

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RIYĀD AL-ȘĀLIĶĪN
Allāh &s says: "They were followed by such evil successors who destroyed
șalāh and pursued their passions. Soon they shall meet devastation. Except
he who repents, believes and does good deeds. These people shall enter
Paradise and they will not be oppressed in the least." (Sūrah Maryam, 59-60)
وقال تَعَالَى: ﴿فَخَرَجَ عَلَى قَوْمِهِ فِيْ زِيْنَتِهِ قَالَ الَّذِيْنَ يُرِيْدُوْنَ الْحَيْوَةَ الدُّنْيَا يُلَيْتَ لَنَا
مِثْلَ مَآ أُوْتِىَ قَارُوْنُ إِنَّهُ لَذُوْ حَظَّ عَظِيْمٍ وَقَالَ الَّذِيْنَ أُوْتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللهِ خَيْرٌ
لِّمَنْ أُمَنَ وَعَمِلَ صَالِحًا﴾ (القصص: ٧٩- ٨٠)،
Allāh &s says: "So he emerged among his people in pomp and splendour.
Those who desired the life of this world gaped: 'If only we possessed what
Qārūn has been given. Undoubtedly he is extremely fortunate.' Those who
were granted knowledge said: 'Woe to you! Allah's rewards are better for
him who believes and does good deeds." (Sūrah al-Qasas, 79-80)
وقال تَعَالَى: ﴿ ثُمَّ لَتُسْتَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيْم﴾ (التكاثر: ٨)،
Allāh &s says: "Thereafter on that day you will certainly be questioned
about the bounties." (Sūrah al-Takathur, 8)
وقال تَعَالَى: ﴿مَنْ كَانَ يُرِيِّدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيْهَا مَا نَشَآءُ لِمَنْ نُرِيْدُ ثُمَّ جَعَلْنَا لَهْ جَهَنَّمَ
يَصْلُهَا مَذْمُوْمًا مَّدْحُوْرًا﴾ ( الإسراء: ١٨) والآيات في الباب كثيرةٌ معلومةٌ .
Allāh & says: "Whoever desires the pleasures of this world, We shall speedily
grant whatever We will for whoever We will in this world and then We will
appoint Hell for him. He will enter it admonished and rejected." (Sūrah
al-Isrā', 18)
Hadīth 491
مِنْ خُبْزِ شَعِيرٍ يَوْمَيْنِ مُتَتَابِعَيْنِ حَتَّى قُبِضَ
وعن عائشة ظه، قالت: مَا شَبعَ آلُ مُحَمّد ◌ِ
. متفقٌ عَلَيْهِ .
مُنْذُ قَدِمَ المَدِينَ مِنْ طَعَامِ الْبُرِّ ثَلاثَ لَيَالٍ تِبَاعاً حَتَّى قُبِضَ .
وفي رواية : مَا شَبعَ آلُ محَمّد
'A'ishah wes narrates: "The family of Muhammad
never ate a full stomach
of barley bread for two consecutive days until his demise." (Bukhārī, Muslim)

559
RIYĀD AL-ȘĀLIĶĪN
Another narration has: "The family of Muhammad
never ate a full
stomach of wheat bread for three consecutive days from the time he came
to Madīnah until his demise."
Commentary
This hadith teaches us that the Messenger of Allah
chose a life of poverty until his
demise despite the world coming to his feet. It contradicts the view of those who say that
the Messenger of Allah
became wealthy towards the end of his life. It is an established
fact that booty and riches came to Madinah Munawwarah as Islam spread, but narrations
state that he distributed whatever he received to the poor and destitute.
He preferred to fast on one day and eat on the next so that he would remember Allah &s
when he was hungry and express his gratitude to Him when he consumed food.
Hadith 492
وعن عروة ، عن عائشة ﴿ه، أنّها كَانَتْ تقول: وَاللهِ ، يَا ابْنَ أُخْتِي، إنْ كُنَّا لِنَنْظُرُ إِلَى
الهِلَاَلِ ، ثُمَّ الهِلالِ ، ثُمَّ الِهِلالِ : ثَلاَثَةُ أهلَّةٍ فِي شَهْرَيْنِ ، وَمَا أُوقِدَ في أَبْيَاتِ رسول الله
نَارٌ. قُلْتُ: يَا خَالَهُ ، فَمَا كَانَ يُعِيشُكُمْ؟ قالت: الأَسْوَدَانِ الثَّمْرُ وَالمَاءُ ، إِلَّ أَنَّهُ قَدْ كَانَ
جِيرَانٌ مِنَ الأَنْصَارِ ، وكَانَتْ لَهُمْ مَنَائِحُ وَكَانُوا يُرْسِلُونَ إِلَى رسول الله
لرسول الله
مِنْ أَلْبَانِهَا فَيَسْقِيْنَا . متفقٌ عَلَيْهِ .
'Urwah124
narrates from 'A'ishah
that she used to say: "By Allah, O
my nephew, we used to see the crescent, then the next crescent and then
the next crescent - three crescents in two months - without a fire being lit
in the houses of the Messenger of Allah
" I asked: "O my aunt! What did
you live on?" She replied: "Two black things: dates and water. However, the
Messenger of Allah
had some neighbours from the Ansar who had milk-
providing animals. They used to send some of their milk to the Messenger
of Allah
and he would give it to us to drink." (Bukhārī, Muslim)
Vocabulary and Definitions
"Without a fire being lit in the houses of the Messenger of Allah
' means that his family
124 'Urwah ibn Zubair & was the nephew of 'A'ishah wes. His father was Zubair ibn 'Awwam de and
his mother was Asma' . He was born either during the ending period of the khilafah of 'Umar aday
or the beginning of the khilafah of 'Uthman 4%. His thirst for knowledge led him to learn hadith from
his aunt. He said, "Four to five years before the demise of my aunt, I had already memorized all the
ahādīth she narrated."

560
RIYĀD AL-ȘĀLIĶĪN
did not have any food that could be cooked.
Water is also called a "black thing" despite being colourless because it is grouped with
dates, the most common of which are the black dates of Madinah Munawwarah. This for of
expression is common in Arabic as in two moons, which refer to the sun and the moon, or
two 'Umars, which refer to Abu Bakr de and 'Umar
Commentary
It is permissible for a person to relate circumstances and incidents regarding his home to
others, if these are not private matters nor do they reveal details that are compulsory to
conceal. 'Ã'ishah
spoke of her household in order to teach the Ummah the beautiful
prophetic example.
Hadīth 493
وعن أبي سعيد المقبريِّ، عن أبي هريرة ﴿هُ: أَنَّهُ مَرَّ بِقَومٍ بَيْنَ أيدِيهِمْ شَاءٌ مَصْلِيَّةٌ ، فَدَعَوْهُ
· مِنَ الدُّنْيَا وَلَمْ يَشْبَعْ مِنْ خُبْزِ الشَّعِيرِ . رواه
فَأَبَى أنْ يَأْكُلَ . وقال : خرج رسول الله
البخاري .
((مَصْلِيَّةٌ )) بفتح الميم : أيْ مَشْوِيَّةٌ .
Abū Sa'īd al-Maqburī narrates from Abū Hurayrah
that he passed by
some people who had a roasted sheep in front of them. They invited him
but he refused to eat, saying: "The Messenger of Allah
departed from
this world without having filled his stomach with barley bread." (Bukhārī)
Commentary
Abū Hurairah aog refused to eat with them because he recalled the lifestyle of his leader and
role model, the Messenger of Allah
His love for the Messenger of Allah
impelled him
to emulate his sterling example of indifference to this world.
Hadith 494
عَلَى خِوَانٍ حَتَّى مَاتَ ، وَمَا أَكَلَ خُبْزاً مُرَقَّقاً حَتَّى
وعن أنس ◌ّه ، قَالَ: لَمْ يَأْكُلِ النَّبُّ
مَاتَ . رواه البخاري . وفي رواية لَهُ: وَلَاَ رَأى شَاةً سَمِيطاً بِعَيْنِهِ قَطُّ .
Anas ag
narrates: "The Messenger of Allah
did not eat on a table until
his demise, nor did he eat fine sifted flour until his demise." (Bukhārī)
Another narration of Bukhārī has: "He never ever saw a fully roasted sheep."