النص المفهرس

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، فَتَقَى عِيراً لِقُرَيْشٍ ، وَزَوَّدَنَا جِرَاباً مِنْ تَمْرٍ لَمْ يَجِدْ لَنَا غَيْرَهُ ، فَكَانَ أَبو عُبِيدَةَ يُعْطِينَا
تَمْرَةً تَمْرَةً ، فَقيلَ : كَيْفَ كُنْتُمْ تَصْنَعُونَ بِهَا؟ قَالَ : نَمَصُّهَا كَمَا يَمَصُّ الصَّبِي، ثُمَّ نَشْرَبُ عَلَيْهَا
مِنَ الْمَاءِ ، فَتَكْفِينَا يَوْمَنَا إِلَى اللَّيْلِ ، وَكُنَّا نَضْرِبُ بِعِصِيِّنَا الْخَبَطَ ، ثُمَّ ◌َبِلُهُ بِالماءِ فَأكُلُهُ . قَالَ
: وَانْطَلَقْنَا عَلَى سَاحِلِ الْبَحْرِ ، فَرُفِعَ لَنَا عَلَى سَاحِلِ الْبَحْرِ كَهَيْئَةِ الكَثِيبِ الضَّخْمِ ، فَيْنَاهُ فَإِذَا
هِيَ دَابَّةٌ تُدْعَى الْعَنْبَرَ ، فَقَالَ أَبو عُبَيْدَةَ: مَيْنَةٌ، ثُمَّ قَالَ: لا، بَلْ نَحْنُ رُسُلُ رَسُول الله
وفي سبيل الله وَقَدِ اضْطُرِرْتُمْ فَكُلُوا، فَأَقَمْنَا عَلَيْهِ شَهْراً، وَنَحْنُ ثَلاَثُمِثَةٍ حَتَّى سَمِنَا ، وَلَقَدْ
رَأَيْنَا نَغْتَرِفُ مِن وَقْبٍ عَيْنِهِ بِالْقِلاَلِ الدُّهْنَ وَنَقْطَعُ مِنْهُ الفِدَرَ كَالثَّوْرِ أَوْ كَقَدْرِ الثَّوْرِ ، وَلَقَدْ
أَخَذَ مِنَّا أَبُو عُبَيْدَةَ ثَلاثَةَ عَشَرَ رَجُلاً فَأَقْعَدَهُمْ فِي وَقْبٍ عَيْنِهِ وَأَخَذَ ضِلْعاً مِنْ أَضْلاَعِهِ فَأَقَامَهَا
ثُمَّ رَحَلَ أعْظَمَ بَعِيرٍ مَعَنَا فَمَرَّ مِنْ تَحْتَهَا وَتَزَوَّدْنَا مِنْ لَحْمِهِ وَشَائِقَ ، فَلَمَّا قَدِمْنَا المَدِينَةَ أَيْنَا
فَذَكَرْنَا ذَلِكَ لَهُ ، فَقَالَ : (( هُوَ رِزْقٌ أخْرَجَهُ اللهُ لَكُمْ ، فَهَلْ مَعَكُمْ مِنْ لَحْمِهِ
رسول الله
مِنْهُ فَأَكَلَهُ . رواه مسلم .
شَيْءٌ فَتُطْعِمُونَا؟ )) فَأَرْسَلْنَا إِلَى رسول الله
(( الجِرَابُ)): وِعَاءٌ مِنْ جِلْدٍ مَعْرُوفٌ ، وَهُوَ بِكَسرِ الجيم وفتحها والكسر أفْصَحُ . قَوْلُهُ:
((نَمَصُّهَا )) بفتح الميم ، وَ((الخَبَطُ )): وَرَقُ شَجَرٍ مَعْرُوفٍ تَأْكُلُهُ الإِبِلُ . وَ(( الكَنِيبُ ))
: الثَّلُّ مِنَ الرَّمْلِ ، وَ((الوَقْبُ )): بفتح الواو وَإسكان القافِ وبعدها بَاءٌ موحدةٌ وَهُوَ نُقْرَةُ
العَيْنِ . وَ((القِلاَلُ)): الجِرار . وَ((الفِدَرُ)) بكسرِ الفاءِ وفتح الدال: القِطَعُ. (( رَحَلَ
الْبَعِيرَ )) بتخفيف الحاءِ: أَيْ جَعَلَ عَلَيْهِ الرَّحْل . ((الوَشَائِقُ )) بالشينِ المعجمةِ والقاف
: اللَّحْمُ الَّذِي اقْتُطِعَ لِيُقَدَّدَ مِنْهُ ، والله أعلم .
Abū 'Abdillāh Jābir ibn 'Abdillah
narrates: "The Messenger of Allah
sent us on an expedition in order to pursue a caravan of the Quraish and
appointed Abu 'Ubaydah 4% as our leader. As provision for the journey,
he gave us a sack of dates, which was all that he could find. Abū 'Ubaydah
's used to give each of us one date." Jābir
was asked: "What did you
do with it?" He replied: "We used to suck on it like an infant sucks and we
would then drink some water. It would suffice us for the entire day until
the night. We used to also knock leaves off trees with our sticks and soften
them with water and eat them."
"We continued walking along the coast until something huge like a hill of
sand appeared before us on the coast. When we reached it, we realised that
it was an animal known as 'ambar. Abu 'Ubaydah & immediately said: 'It

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is carrion.' But then he said: 'No. We are the messengers of the Messenger
of Allah
and we are in the path of Allah &s and as you are compelled
by necessity, you may eat it.' So we ate of it for one month. We were 300
in number and we soon became fat. I remember us scooping out jugs of
fat from its eye socket and cutting out pieces the size of an ox or similar
to the size of an ox. Abu 'Ubaydah 4% took thirteen of us and made us sit
in its eye socket. He also took one of its ribs, held it up and after saddling
the biggest camel that we had, made it walk beneath it. We took along with
us its meat and strips of dried meat as provision for the journey. When we
reached Madinah, we went to the Messenger of Allah
and related this
to him. He said: 'It was a provision which Allah & provided for you. Do
you still have any of its meat with which you could feed us?' So we sent
some of it to the Messenger of Allah
and he ate it." (Muslim)
Commentary
This hadith is extraordinary in the lesson that it teaches us. The Sahabah
were forced to
live on a minimal quantity of dates and the leaves of trees and Allah & provided them with
sustenance because of their sacrifice and sincerity. The world came to their feet when they
curbed their desires. Today, the Muslim Ummah is disgraced and humiliated despite their
enormous wealth and resources. The reason is that they have abandoned jihad and forsaken
their responsibility of inviting others to Islam.
Abu 'Ubaydah 44
referred to the fish as carrion not knowing that it was actually not
classified as carrion and hence it was permissible to consume. For this reason, the Șahabah
collectively ate more than the quantity sufficient to protect themselves from starvation.
Scholars explain that the fish was not carrion because it was not dead and floating on the
surface of the water; rather, it was found on the shore and hence it was permissible to
consume. The Messenger of Allah
requested a portion of the fish in order to dispel
their doubts regarding the permissibility of consuming it, or according to other scholars, his
intention was to acquire the blessings of an animal that Allah && had miraculously provided
for His righteous servants in order to honour them.
Additional Points
v It was a miracle of the Messenger of Allah
that each of the Șahabah
survived on
a single date for an entire day.
v It is permissible for one who has the necessary knowledge to engage in ijtihad (to exercise
personal judgment in legal matters) and also to change one's ijtihad based on sound

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evidence.
V Allah &s honours and provides for those who sincerely strive in His path.
Hadith 519
إِلَى الرُّصْغِ . رواه أبو
وعن أسماء بنتِ يزيد رَّهَا ، قالت : كَانَ كُمُّ قَمِیصٍ رسول الله .
داود والترمذي ، وقال : (( حديث حسن )) .
Asma' bint Yazīd128 (
narrates: "The sleeve of the shirt of the Messenger
of Allah
reached his wrist." (Abū Dāwūd, Tirmidhī)
Commentary
This hadith teaches us that it is advisable to adopt moderation as the Messenger of Allah
did. Generally, unnecessarily long clothing is a sign of pride and extravagance, while
exceedingly short clothing makes ones vulnerable to cold and heat, hence one should be
moderate in dress.
Hadīth 520
وعن جابر له، قَالَ : إِنَّا كُنَّا يَوْمَ الْخَنْدَقِ نَحْفِرُ ، فَعَرَضَتْ كُدْيَةٌ شَدِيدَةٌ ، فَجَاؤُوا إِلَى النبي
، فقالوا : هذِهِ كُدْيَةٌ عَرَضَتْ في الخَنْدَقِ . فَقَالَ : ((أَنَا نَازِلٌ)) ثُمَّ قَامَ ، وَبَطْنُهُ مَعْصُوبٌ
بِحَجَرٍ ، وَلَبِنَ ثَلاَثَةٍ أَيّامٍ لاَ نَذُوقُ ذَوَاقَاً فَأَخَذَ النبيِ ﴿ المِعْوَلَ، فَضَرَبَ فَعَادَ كَثِيباً أَهْيَلَ
أو أَهْيَمَ ، فقلت: يا رسول الله، ائْذَنْ لِي إِلَى البَيْتِ ، فقلتُ لامْرَأَتِي : رَأيْتُ بالنَبِّ
شَيْئاً مَا فِي ذَلِكَ صَبْرٌ فَعِنْدَكِ شَيْءٌ ؟ فقالت : عِنْدِي شَعِيرٌ وَعَنَاقٌ ، فَذَبَحْتُ العَنَاقَ وَطَحَنْتُ
الشَّعِيرَ حَتَّى جَعَلْنَا اللَّحْمَ فِي الْبُرْمَةِ ، ثُمَّ جِئْتُ النبيِ ﴿، وَالعَجِيْنُ قَدِ انْكَسَرَ ، وَالبُرْمَةُ
بَيِّنَ الأَثَافِّ قَدْ كَادَتْ تَنْضِجُ ، فقلتُ : طُعَيْمٌ لِي ، فَقُمْ أَنْتَ يا رسول اللهِ وَرَجُلٌ أَوْ رَجُلانٍ ،
قَالَ : ((كَمْ هُوَ ))؟ فَذَكَرْتُ لَهُ ، فَقَالَ : (( كثيرٌ طَيِّبٌّ قُل لَهَا لاَ تَنْزَعِ الْبُرْمَةَ، وَلَ الخبْزَ مِنَ
التَُّّورِ حتى آتِي )) فَقَالَ: ((قُومُوا))، فقام المُهَاجِرُونَ وَالأنْصَارُ ، فَدَخَلْتُ عَلَيْهَا فقلتُ
: وَيُحَكِ جَاءَ النبيُّ :﴿ وَالْمُهَاجِرُونَ وَالأَنْصَارُ ومن مَعَهُمْ! قالت: هَلْ سَأَلَكَ ؟ قُلْتُ :
نَعَمْ ، قَالَ : ((ادْخُلُوا وَلاَ تَضَاغَطُوا )) فَجَعَلَ يَكْسِرُ الخُبْزَ ، وَيَجْعَلُ عَلَيْهِ اللَّحْمَ ، وَيُخَمِّرُ
الْبُرْمَةَ وَالتَُّورِ إِذَا أَخَذَ مِنْهُ ، وَيُقَرِّبُ إِلَى أَصْحَابِهِ ثُمَّ يَنْزِعُ ، فَلَمْ يَزَلْ بِكْسِرُ وَيَغْرِفُ حَتَّى
شَبِعُوا ، وَبَقِيَ مِنْهُ ، فَقَالَ : ((كُلِي هَذَا وَأَهِدي ، فَإِنَّ النَّاسَ أَصَابَتْهُمْ مَجَاعَةٌ )) متفقٌ عَلَيْهِ .
128 Asma' bint Yazīd was accepted Islam after Hijrah. In the battle of Yarmuk, she killed nine enemy
soldiers with the pole of her tent. 81 ahadith are narrated from her.

ـار 584
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خَمَصاً ، فَانْكَفَأْتُ إِلَى امْرَأْتِي ،
وفي رواية قَالَ جابر : لَمَّا حُفِرَ الخَنْدَقُ رَأيْتُ بالنبِّ
خَمَصاً شديداً ، فَأَخْرَجَتْ إِلَيَّ جِرَاباً
فقلت : هَلْ عِنْدَكِ شَيْءٌ ؟ فَإِنِّي رَأيْتُ برسول الله ﴿ـ
فِيه صَاعٌ مِنْ شَعِيرٍ ، وَلَنَا بِهِيمَةٌ دَاجِنٌ فَذَبَحْتُهَا ، وَطَحَنتِ الشَّعِيرَ ، فَفَرَغَتْ إِلَى فَرَاغِي ،
وَقَطَعْتُهَا فِي بُرْمَتها، ثُمَّ وَلَّيْتُ إِلَى رسول الله ﴿، فقالت: لاَ تَفْضَحْنِي برسول الله
وَمَنْ مَعَهُ ، فَجِئْتُهُ فَسَارَرْتُهُ ، فَقُلْتُ: يَا رسول الله ، ذَبَحْنَا بِهِيمَةٍ لَنَا، وَطَحَنْتُ صَاعاً مِنْ
شَعِيرٍ ، فَتَعَالَ أَنْتَ وَنَفَرٌ مَعَكَ، فَصَاحَ رسول الله ﴿ه، فَقَالَ: (( يَا أهلَ الخَنْدَقِ : إِنَّ جَابِراً
: (( لاَ تُنْزِلُنَّ بُرْمَتَكُمْ وَلاَ تَخْزِنَّ عَجِينَكُمْ
قَدْ صَنَعَ سُؤْراً فَحَيَّهَلا بِكُمْ )) فَقَالَ النبي
حَتَّى أَجِيءَ)) فَجِئْتُ ، وَجَاءَ النبيِ ﴿ يَقْدُمُ النَّاسَ ، حَتَّى جِئْتُ امْرَأْتِي ، فقالَتْ : بِكَ وَبِكَ
! فقُلْتُ : قَدْ فَعَلْتُ الَّذِي قُلْتِ . فَأَخْرَجَتْ عَجِيناً، فَبَصَقَ فِيهِ وَبَاركَ ، ثُمَّ عَمَدَ إِلَى بُرْمَتِنا
فَبَصَقَ وَبَارَكَ، ثُمَّ قَالَ: (( ادْعِي خَابِزَةً فَلْتَخْبِزْ مَعَكِ ، وَاقْدَحِي مِنْ بُرْمَتِكُمْ ، وَلاَ تُنْزِلُوها
)) وَهُمْ أَلْفٌ ، فَأُقْسِمُ بِالله لأَكَلُوا حَتَّى تَرَكُوهُ وَانْحَرَفُوا ، وَإِنَّ بُرْمَتَنَا لَتَغِطّ كَمَا هِيَ ، وَإِنَّ
عَجِيْنَا لَيُخْبَزُ كَمَا هُوَ .
قَوْله : (( عَرَضَتْ كُدْيَةٌ)) بضم الكاف وإسكان الدال وبالياء المثناة تَحْتَ ، وَهِيَ قِطْعَةٌ
غَلِظَةٌ صُلْبَةٌ مِنَ الأرضِ لاَ يَعْمَلُ فِيهَا الفَأْسُ ، وَ((الكَثِيبُ)) أَصْلُهُ تَلُّ الرَّمْلِ ، وَالمُرَادُ هُنا
: صَارَتْ تُراباً نَاعِماً ، وَهُوَ مَعْنَى (( أَهْيَلَ)). وَ((الأَثَافِيُّ )): الأحجَارُ الَّتِي يَكُونُ عَلَيْهَا
القِدْرُ ، وَ(( تَضَاغَطُوا )): تَزَاحَمُوا. وَ((المَجَاعَةُ )): الجُوعُ ، وَهُوَ بفتح الميم . وَ((
الخَمَصُ )) : بفتح الخاء المعجمة والميم : الجُوعُ ، وَ((انْكَفَأْتُ)): انْقَلَبْتُ وَرَجَعْتُ
. و(( الْبُهَيْمَةُ )) بضم الباء ، تصغير بَهْمَة وَهيَ ، العَنَاقُ ، بفتح العين . وَ((الدَّاجِنُ)) :
هِيَ الَّتِي ألِفَتِ البَيْتَ: وَ((السُّؤْرُ)) الطَّعَامُ الَّذِي يُدْعَى النَّاسُ إِلَيْهِ؛ وَهُوَ بالفَارِسِيَّةِ. وَ((
حَيَّهَلًا )) أَيْ تَعَالوا . وَقَوْلُهَا ((بك وَبِكَ )) أيْ خَاصَمَتْهُ وَسَبَّتُهُ ، لأَنَّهَا اعْتَقَدَتْ أَنَّ الَّذِي
مِنْ هذِهِ
عِنْدَهَا لاَ يَكْفِيهِمْ ، فَاسْتَحْيَتْ وَخَفِيَ عَلَيْهَا مَا أَكْرَمَ الله سُبْحَانَهُ وَتَعَالَى بِهِ نَبِيَّهُ
المُعْجِزَةِ الظَّاهِرَةِ وَالآيةِ الْبَاهِرَةِ . (( بَسَقَ )) أيْ: بَصَقَ ؛ وَيُقَالُ أَيْضاً: بَزَقَ ، ثَلاث لُغَاتٍ
. وَ((عَمَدَ )) بفتح الميم، أيْ : قَصَدَ . وَ((اقْدَحي)) أيْ : اغْرِفِي ؛ وَالِمِقْدَحَةُ : المِغْرَفَةُ .
وَ(( تَغِطُّ )) أْ : لِغَلَيَانِهَا صَوْتٌ ، والله أعلم .
Jābir
narrates: "During the battle of the Trench we were digging when
a huge rock appeared. The Șahabah A.
went to the Messenger of Allah
and said: 'A huge rock has appeared in the trench.' He said: 'I am coming
down.' He stood up and a stone was tied to his stomach. We had been

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busy for three days without eating a morsel. The Messenger of Allah
took a spade and struck the rock reducing it into a heap of sand. I said: 'O
Messenger of Allah! Please allow me to go to my house.' I then said to my
wife: 'I saw the Messenger of Allah
in such a condition that I cannot
bear. Do you have any food?' She replied: 'I have some barley and a lamb.'
I slaughtered the lamb and ground the barley and we then placed the meat
into a pot. I went back to the Messenger of Allah
when the dough was
kneaded and the meat was almost cooked on the fire. I said to him: 'I have
prepared a little food, O Messenger of Allah, so come with one or two men.'
He asked: 'How much did you prepare?' So I told him and he said: 'It is
much and it is excellent. Go and tell your wife not to remove the pot or
the bread from the oven until I come. He then announced: 'Proceed!' and
all the Muhajirūn and Ansar stood up. I went to my wife and said to her:
'Bless you, the Messenger of Allah
,
the Muhajirūn, the Anșār and those
who were with them have all come.' She asked: 'Did he ask you?' I replied:
'Yes.' The Messenger of Allah
said to them: 'Enter, but do not crowd.' He
began breaking the bread and placing meat on it and covered the pot and
oven each time he took something from them. He would then offer it to
his Șahabah and then take out some more. He continued breaking pieces of
bread and placing meat on them until all of them were satiated and some of
it still remained. He
said to her: 'Eat this and give some away as a gift
because people have been afflicted with severe hunger." (Bukhārī, Muslim)
According to another narration, Jabir 4% said: "When the trench was dug,
I saw that the Messenger of Allah
was hungry, so I went to my wife and
said to her: 'Do you have any food? I noticed that the Messenger of Allah
is extremely hungry' She brought out a bag which contained a sa' of barley
and we had a domesticated lamb. So I slaughtered it, while she ground the
barley. We completed our tasks at the same time and I then cut it into pieces
and placed it into her pot. I then turned to go to the Messenger of Allah
but she said: 'Do not disgrace me before the Messenger of Allah
and those who are with him.' I went to him and whispered to him saying:
'O Messenger of Allah! We slaughtered our lamb and my wife has ground a
șā' of barley, so you may come along with a few people.' But he announced
loudly: 'People of the Trench! Jabir has prepared a meal, so come along.'
The Messenger of Allah
said to me: 'Do not remove your pot nor bake
your bread until I come.' I went home and the Messenger of Allah
came
,

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RIYĀD AL-ȘĀLIĶĪN
along with the people following him. When I came to my wife she began
rebuking and scolding me. I said to her: 'I only did what you asked me to
do.' She removed the dough and the Messenger of Allah
then placed
some of his saliva in it and supplicated for blessings. He then went to the
pot, placed some of his saliva in it and supplicated for blessings. He then
said: 'Call a woman who knows how to make bread and let her bake with
you. Dish out the gravy from the pot, but do not remove the pot.' They
were a thousand in number. By Allah &s, they ate, left some food behind
and went away. Our pot was still cooking as it had been all along and our
dough was still being made into bread as it had been all along."
Commentary
This hadith illustrates the hunger that the Messenger of Allah
and the Șahabah
endured for the sake of Allah &s and Islam.
The Messenger of Allah
tied stones to his belly in order to alleviate the pangs of hunger
and, according to other scholars, to keep his back upright.
Additional Points
The Messenger of Allah
joined his Şahabah
in hard labour because of his humility
and his compassion.
v It was a miracle of the Messenger of Allah
that food for a few sufficed for many.
Hadith 521
ضَعِيفاً
- وعن أنسٍ ﴿له، قَالَ: قَالَ أَبُو طَلْحَةَ لِأُمِّ سُلَيم: قَدْ سَمِعْتُ صَوْتَ رسول الله
أَعْرِفُ فيه الجُوعَ ، فَهَلْ عِنْدَكِ مِنْ شَيْءٍ ؟ فَقَالَتْ: نَعَمْ ، فَأَخْرَجَتْ أَقْرَاصاً مِنْ شَعِيرٍ ، ثُمَّ
أَخَذَتْ خِمَاراً لَهَا ، فَلَفَّتِ الخُبْزَ بِبَعْضِهِ ، ثُمَّ دَسَّتْهُ تَحْتَ ثَوْبِي وَرَدَّتْنِي بِبَعْضِهِ ، ثُمَّ أَرْسَلَْنِي
إِلَى رسولِ اللهِ ﴿، فَذَهَبتُ بِهِ، فَوَجَدْتُ رسولَ الله ◌ُه، جَالِساً في المَسْجِدِ ، وَمَعَهُ
النَّاسُ، فَقُمْتُ عَلَيْهِمْ، فَقَالَ لي رسول الله ﴿: ((أرْسَلَكَ أَبُو طَلْحَةَ؟)) فقلت: نَعَمْ ، فَقَالَ
: (( ألِطَعَامِ ؟)) فقلت: نَعَمْ، فَقَالَ رسولُ الله ﴿ل: ((قُومُوا)) فَانْطَلَقُوا وَانْطَلَقْتُ بَيْنَ
أَيْدِيهِمْ حَتَّى جِئْتُ أَبَا طَلْحَةَ فَأَخْبَرْتُهُ ، فَقَالَ أَبو طَلْحَةَ : يَا أُمَّ سُلَيْمِ ، قَدْ جَاءَ رسول الله
بِالنَّاسِ وَلَيْسَ عِنْدَنَا مَا نُطْعِمُهُمْ؟ فَقَالَتْ: الله وَرَسُولُهُ أَعْلَمُ . فَانْطَلَقَ أَبُو طَلْحَةَ حَتَّى لَقِيَ
رسولَ الله ®، فَأَقْبَلَ رسول الله ﴿ مَعَهُ حَتَّى دَخَلاَ، فَقَالَ رسولُ اللهِ ﴾: «هَلُمِّ مَا
عِنْدَكِ يَا أُمَّ سُلَيْمٍ )) فَأَتَتْ بِذلِكَ الخُبْزِ ، فَأَمَرَ بِهِ رسول الله ﴿ فَقُتَّ، وَعَصَرَتْ عَلَيْهِ أُمُّ

587
RIYĀD AL-ȘĀLIĶĪN
مَا شَاءَ اللهُ أنْ يَقُولَ، ثُمَّ قَالَ : (( ائْذَنْ لِعَشْرَةٍ
سُلَيْمِ عُكّةً فَآدَمَتْهُ، ثُمَّ قَالَ فِيهِ رسول الله لِ﴾
)) فَأَذْنَ لَهُمْ فَأَكَلُوا حتى شَبِعُوا ثُمَّ خَرَجُوا ، ثُمَّ قَالَ : (( ائْذَنْ لِعَشْرَةٍ )) فأذِنَ لهم فَأَكُلُوا
حتى شَبِعُوا ثُمَّ خَرَجُوا، ثُمَّ قَالَ : (( ائْذَنْ لِعَشْرَةٍ)) فأذِنَ لهم حَتَّى أَكَلَ الْقَوْمُ كُلُّهُمْ وَشَبِعُوا
وَالقَوْمُ سَبْعُونَ رَجُلاً أَوَ ثَمَانُونَ . متفقٌ عَلَيْهِ .
وفي رواية : فَمَا زَالَ يَدْخُلُ عَشرَة ، وَيخرجُ عشرةٌ حَتَّى لَمْ يَبْقَ مِنْهُمْ أحَدٌ إِلَّ دَخَلَ ، فَأَكَلَ
حَتَّى شَبعَ ، ثُمَّ هَيَّاهَا فَإِذَا هِيَ مِثْلُهَا حِيْنَ أكُلُوا مِنْهَا .
وفي رواية: فَأَكَلُوا عَشْرَةً عَشْرَةً ، حَتَّى فَعَلَ ذَلِكَ بِثَمَانِينَ رَجُلاً، ثُمَّ أَكَلَ النبيُّ: ﴿ بَعْدَ ذَلِكَ
وَأَهْلُ الْبَيْتِ ، وَتَرَكُوا سُؤْراً .
وفي رواية: ثُمَّ أَفْضَلُوا مَا بَلَغُوا جيرانَهُمْ .
وفي رواية عن أنس ، قَالَ: جِئْتُ رسولَ الله ﴿ يوماً ، فَوَجَدْتُهُ جَالِساً مَعَ أصْحَابِهِ ، وَقَدْ
بَطْنَهُ ؟ فقالوا : مِنَ
عَصَبَ بَطْنَهُ، بِعِصَابَةٍ ، فقلتُ لِبَعْضِ أَصْحَابِهِ: لِمَ عَصَبَ رسولُ الله ◌ُ﴾
الجوعِ ، فَذَهَبْتُ إِلَى أَبِي طَلْحَةَ، وَهُوَ زَوْجُ أُمِّ سُلَيْمٍ بِنْت مِلْحَانَ ، فقلتُ: يَا أَبْتَاهُ، قَدْ رَأيْتُ
عَصَبَ بَطْنَهُ بِعِصَابَةٍ ، فَسَأَلْتُ بَعْضَ أصْحَابِهِ ، فقالوا: من الجُوعِ. فَدَخَلَ
رسول الله
أَبُو طَلْحَةَ عَلَى أُمِّي ، فَقَالَ : هَلْ مِنْ شَيءٍ ؟ قالت : نَعَمْ، عِنْدِي كِسَرِّ مِنْ خُبٍْ وَتَمَرَاتٌ ، فَإِنْ
﴿ وَحْدَهُ أَشْبَعْنَاهُ، وَإِنْ جَاءَ آخَرُ مَعَهُ قَلَّ عَنْهُمْ ... وَذَكَرَ تَمَامَ الْحَدِيثِ .
جَاءنَا رسول الله
Anas
% narrates: "Abū Țalah
said to (his wife) Umm Sulaym
'I heard the voice of the Messenger of Allah
. It sounded weak and I
recognised hunger in it. Do you have any food?' She replied: 'Yes,' and took
out some pieces of barley bread. She then took a scarf of hers and wrapped
the bread with one corner of it. She then placed it beneath my clothes and
wrapped the other end of the scarf around my body. She then sent me to the
Messenger of Allah
and I took the bread to him. I found the Messenger
of Allāh
sitting in the masjid with some people. I went and stood near
them and the Messenger of Allah
asked: 'Did Abū Țalhah send you?' I
replied: 'Yes.' He asked: 'For a meal?' I replied: 'Yes.' The Messenger of Allah
said: 'Come along!' They set off and I went ahead of them until I came
to Abū Țallah and informed him. Abū Țalhah said: 'O Umm Sulaym! The
Messenger of Allah
has come with some people and we do not have
enough to feed them.' She said: 'Allah &s and His Messenger
% know best.'

588
RIYĀD AL-ȘĀLIĶĪN
Abū Talhah went out to meet the Messenger of Allah
and the Messenger
of Allāh
walked with him until they both entered. The Messenger of
Allāh
said: 'O Umm Sulaym! Bring to me whatever you have,' so she
presented those pieces of bread. The Messenger of Allah
ordered that
it be broken into small pieces. Umm Sulaym then squeezed some butter
onto it making it like a gravy. The Messenger of Allah
then supplicated
for blessings in the manner that Allah && had willed. He then said: 'Allow
ten people to enter,' so he permitted them to enter. They ate until they
were satiated and then went out. The Messenger of Allah
said: 'Allow
ten people to enter,' so he permitted them to enter. They ate until they
were satiated and then went out. The Messenger of Allah
said: 'Allow
ten people to enter,' so he permitted them to enter. They ate until they
were satiated and then went out. The Messenger of Allah
said: 'Allow
ten people to enter,' so he permitted them to enter and this went on until
all the people had eaten and were satiated. They were seventy or eighty
in number." (Bukhārī, Muslim)
Another narration has: "Ten people continued to enter and leave until
everyone of them had entered and eaten until they were satiated. They
then gathered the remainder (of the food) and it was the same as it had
been when they had commenced eating."
Another narration has: "Ten ate at a time until eighty of them had done
so. Thereafter the Messenger of Allah
and the house-folk ate and there
was still some food left over."
Another narration has: "They had enough food left over to send to their
neighbours."
Another narration of Anas
has: "I went to the Messenger of Allah
one day and found him sitting with his Sahabah. I noticed a band tied around
his stomach and asked some of his Șahabah: 'Why has the Messenger of
Allāh
tied his stomach?' They replied: 'Because of hunger.' So I went to
Abū Țalhah, the husband of Umm Sulaym bint Milhan and said: 'Beloved
father! I noticed the Messenger of Allah
with a band tied around his
waist, so I asked some of his Sahabah the reason for this and they replied
that it was because of hunger.' Abu Talhah went to my mother and asked:

589
RIYĀD AL-ȘĀLIĶĪN
'Is there any food?' She replied: 'Yes, I have some pieces of bread and some
dates. If the Messenger of Allah
comes to us individually, we will be
able to satiate his hunger, but if he is accompanied by others, it will not
be enough for them."" He then narrated the rest of the hadith.
Commentary
This hadith illustrates the hunger and poverty that the Messenger of Allah
and the Șahabah
endured.
Anas
referred to Abū Talhah &
" as his father out of respect. His real father was Malik
ibn Nadr. His mother, Umm Sulaym bint Milhan was, was married to Malik ibn Nadr, but when
she accepted Islam, her husband refused to accept Islam and fled to Syria, where he died.
She then married Abu Talhah
hence he became a stepfather to Anas
Umm Sulaym's
statement that "Allah & and His Messenger
know best," meant that
the Messenger of Allah
was well aware of the amount of food available at their home
and he would not have permitted so many people to come if he knew that it would be
insufficient for them.
The Messenger of Allah
permitted ten people at a time to enter because of the limited
space in the house or because the utensil from which they ate was small.
Additional Points
v It is meritorious for a scholar to conduct Islamic educational lessons in a masjid.
v Umm Sulaym bint Milhan's wos response and behaviour was a reflection of her intelligence
and faith in the Messenger of Allah
v It is advisable for the host to eat after all the guests have eaten.
v A host should emerge from his home in order to welcome his guests.
CHAPTER 57
باب القناعة والعَفاف والاقتصاد في المعيشة والإنفاق وذم السؤال من غير ضرورة
Chapter on contentment, chastity and restraint, moderation in lifestyle and
expenses, and disapproval of begging unnecessarily
قَالَ الله تَعَالَى: ﴿وَمَا مِنْ دَابَّةٍ فِى الْأَرْضِ إِلاَّ عَلَى اللهِ رِزْقُهَا﴾ ( هود: ٦)،
Allāh &s says: "The responsibility of sustaining every creature on earth

590 €
RIYĀD AL-ȘĀLIĶĪN
rests with Allāh." (Sūrah Hūd, 6)
وقال تَعَالَى: ﴿لِلْفُقَرَآءِ الَّذِيْنَ أُحْصِرُوْا فِى سَبِيْلِ اللهِ لَا يَسْتَطِيْعُوْنَ ضَرْبًا فِى الْأَرْضِ
يَحْسَبُهُمُ الْجَاهِلُ اَغْنِيَآءَ مِنَ التَّعَقُّفِ تَعْرِفُهُمْ بِسِيْمُهُمْ لاَ يَسْتَلُوْنَ النَّاسَ الْخَافًا﴾ ( البقرة
: ٢٧٣ ) ،
Allāh & says: "Charity is for the poor persons who are restricted in the
path of Allah, unable to move about in the land. The one who is unaware
considers them to be wealthy because of their not begging. You can recognize
them by their faces. They do not beg of people beseechingly." (Sūrah al-
Baqarah, 273)
وقال تَعَالَى: ﴿ وَالَّذِيْنَ إِذَا أَنْفَقُوْا لَمْ يُسْرِفُوْا وَلَمْ يَقْتُرُوْا وَكَانَ بَيْنَ ذُلِكَ قَوَامًا﴾ ( الفرقان
: ٦٧ ) ،
Allāh &s says: "Those who, when they spend, are neither extravagant
nor miserly, but are stationed in moderation between the two." (Sūrah
al-Furqan, 67)
وقال تَعَالَى: ﴿وَمَا خَلَقْتُ الْجَنَّ وَالْأِنْسَ إِلَّ لِيَعْبُدُوْنِ مَآ أُرِيْدُ مِنْهُمْ مِّنْ رِّزْقِ وَّمَآ أُرِيْدُ
أَنْ يُطْعِمُوْنِ﴾ (الذاريات: ٥٦-٥٧ ).
Allāh &s says: "I created jinn and man only to worship Me. I neither require
sustenance from them nor do I want them to feed Me." (Sūrah al-Dhariyat,
56-57)
وأما الأحاديث، فتقدم معظمها في البابين السابقين، ومما لم يتقدم:
Hadīth 522
، قَالَ : (( لَيْسَ الغِنَى عَن كَثْرَةِ العَرَض ، وَلكِنَّ الِغِنَى
- عن أبي هريرة له، عن النبي
غِنَى النَّفْسِ )) متفقٌ عَلَيْهِ .
العرض بفتح العين والراء: هو المال.
Abū Hurayrah
narrates that the Messenger of Allah
said: "Wealth
is not to have a lot of possessions; rather, wealth is the contentment of
the soul." (Bukhārī, Muslim)

591
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith teaches us that true wealth is to be content with that which one has and not to
be desirous of owning more. An increase in one's wealth does not make one more content
if one is miserly and always anxious to acquire more. In fact, one who acquires more due to
greed and does not consider whether it is halal or not, is in reality a pauper due to his lack
of contentment.
Imam Qurțubī « has stated that true wealth is contentment of the soul because one who is
not desirous of much earns respect, honour and praise, while the greed of one who desires
much, leads him to indulge in such disgraceful actions that he loses his honour and dignity.
Contentment of the soul stems from contentment with Allah's &s decree and acceptance of
His law. One who is content with his wealth also acknowledges that that which is with Allah
Les is permanent, while that which is in this world is transitory. Hence, one should strive to
acquire such contentment by purifying the heart of worldly desires and being grateful for
Allah's des bounties.
Hadith 523
، قَالَ : ((قَدْ أَفْلَحَ مَنْ أَسْلَمَ ، وَرُزِقَ كَفَافاً
وعن عبد الله بن عمرو رُ له: أنَّ رسول الله
، وقَّعَهُ الله بِمَا آتَاهُ )) رواه مسلم .
'Abdullah ibn 'Umar
narrates that the Messenger of Allah
said:
"Successful is that person who accepts Islam, has sufficient sustenance
and whom Allah des grants contentment with what He gives him." (Muslim)
Commentary
The hadith explains the virtue of one who is content with that which Allah & has given
him. It also highlights the value of having sufficient sustenance because excess wealth often
leads to pride, while insufficient wealth leads to dependence upon others and humiliation
if one begs.
Hadīth 524
﴿ فَأَعْطَانِ ، ثُمَّ سَألْتُهُ فَأَعْطَانِ ، ثُمَّ
وعن حكيم بن حزام ﴿ه ، قَالَ : سألتُ رسول الله
سَأَلْتُهُ فَأَعْطَانِ ، ثُمَّ قَالَ: (( يَا حَكِيم ، إنَّ هَذَا المَالَ خَضِرٌ حُلْوٌ ، فَمَنْ أخَذَهُ بِسَخَاوَةِ نَفْسٍ
بُورِكَ لَهُ فِيهِ ، وَمَنْ أَخَذَهُ بإشرافِ نَفْسٍ لَمْ يُبَارَكْ لَهُ فِيهِ ، وَكَانَ كَالَّذِي يَأْكُلُ وَلاَ يَشْبَعُ ، وَاليَّدُ
الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى )) قَالَ حكيم: فقلتُ: يَا رسول الله، وَالَّذِي بَعَثَكَ بِالحَقِّ لاَ أرْزَأُ

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RIYĀD AL-ȘĀLIĶĪN
أَحَداً بَعْدَكَ شَيْئاً حَتَّى أُفَارِقَ الدُّنْيَا، فَكَانَ أَبُو بَكْرٍ ﴿ّهُ يَدْعُو حَكِيماً لِيُعْطِيَهِ العَطَاءِ ، فَيَأْبَى
أَنْ يَقْبَلَ مِنْهُ شَيْئاً، ثُمَّ إِنَّ عُمَرَ بِّهَ دَعَاهُ لِيُعْطِيَهِ فَأَبَى أنْ يَقْبَلَهُ. فقالَ: يَا مَعْشَرَ المُسْلِمِينَ ،
أُشْهِدُكُمْ عَلَى حَكِيمٍ أَنّي أَعْرِضُ عَلَيْهِ حَقَّهُ الَّذِي قَسَمَهُ اللهُ لَهُ فِي هَذَا الْفَيء فَأَبَى أنْ يَأْخُذَهُ
: حَتَّى تُوُفِّي . متفقٌ عَلَيْهِ .
. فَلَمْ يَرْزَأْ حَكِيمٌ أَحَداً مِنَ النَّاسِ بَعْدَ النبي :
(( يَرْزَأُ)) بِراءٍ ثُمَّ زايٍ ثُمَّ همزة ؛ أي: لَمْ يَأْخُذْ مِنْ أحَدٍ شَيْئاً ، وَأَصْلُ الرُّزءِ : النُّقْصَان ،
أَيْ : لَمْ يَنقُصِ أَحَداً شَيْئاً بالأخذِ مِنْهُ ، وَ(( إشْرَافُ النَّفْسِ )): تَطَلُّعُهَا وَطَمَعُهَا بِالشَّيْء .
وَ(( سَخَاوَةُ النَّفْسِ)): هِيَ عَدَمُ الإشرَافِ إِلَى الشَيء، وَالطَّمَعِ فِيهِ ، وَالمُبَالَةِ بِهِ وَالشَّرَهِ .
Hakīm ibn Hizām
narrates: "I asked the Messenger of Allah
and
he gave me. I asked him again and he gave me. I asked him yet again and
he gave me. He then said: 'O Hakim! This wealth is green and sweet. One
who acquires it generously, will be blessed in it, while one who acquires
it desirously, will not be blessed in it. He is like a person who eats but is
not satiated. The upper hand is better than the lower hand."
"Hakīm narrates: "I said: 'O Messenger of Allah! I take an oath by that Being
Who sent you with the truth, I will never ask anyone for anything after you
until I leave this world." Abu Bakr de would call Hakim in order to give
him, but he would refuse to accept it. Thereafter, 'Umar 4
called him in
order to give him, but he refused to accept it. 'Umar
, said: 'O assembly
of Muslims, I make you witnesses that I have offered Hakim his share of
the booty which Allah & set aside for him, but he refuses to accept it.'
Hakīm 4
did not take anything from anyone after the Messenger of Allah
until he passed away." (Bukhārī, Muslim)
Vocabulary
"One who acquires it generously," means that he does not request or beg for it.
"One who acquires it desirously," means that he is greedy to acquire and save it.
"This wealth is green and sweet," means that one inclines to it just as one inclines to sweet
fruit and lush vegetation.
"The upper hand is better than the lower hand," means that one who spends in charity is
better than one who asks and takes.

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Commentary
This hadith encourages a person to spend in Allah's Les path and persuades against requesting
from people. Scholars state that there are three harms in begging:
1. It is a complaint against Allah &s that He has not granted a sufficient amount.
2. A beggar humiliates himself before others.
3. Those who give are often inconvenienced because they do not give happily, but out of
shame and embarrassment.
The hadith also states that there is no harm for one who acquires his wealth in the manner
prescribed by Islam and then saves it.
Hakim des refused to accept the wealth given to him despite it being permissible for him to
accept it because he feared that if he accepted it once, it would become a habit within him
and he would then exceed the bounds and accept it always.
Hadith 525
في غزاةٍ
وعن أَبي بردة، عن أَبي موسى الأشعري ﴿هُ، قَالَ : خَرَجْنَا مَعَ رسول الله
وَنَحْنُ سِتَّهُ نَفَرٍ بَيْنَنَا بَعِيرٌ نَعْتَقِبُهُ، فَنِقِبَتْ أَقَدَامُنَا وَنَقِبَتْ قَدَمِي ، وسَقَطْت أَظْفَارِي ، فَكُنَّا
◌َلُفُّ عَلَى أَرْجُلِنا الخِرَقَ ، فَسُمِّيَتِ غَزْوَةَ ذَاتِ الرِّقَاعِ لِمَا كُنَّا نَعْصِبُ عَلَى أرْجُلِنَا مِنَ الِخِرَقِ
، قَالَ أَبُو بُرْدَة : فَحَدَّثَ أَبُو مُوسَى بِهَذَا الحَدِيثِ ، ثُمَّ كَرِهِ ذَلِكَ ، وقال : مَا كُنْتُ أَصْنَعُ بِأَنْ
أَذْكُرَهُ! قَالَ : كَأَنَّهُ كَرِهَ أنْ يَكُونَ شَيْئاً مِنْ عَمَلِهِ أَفْشَاهُ . متفقٌ عَلَيْهِ .
Abū Burdah narrates from Abū Mūsā al-Ash'arī129 4
who said: "We once
went out with the Messenger of Allah
on an expedition. Six of us shared
one camel which we took turns to ride. As a result our feet were injured
and my feet were injured to such an extent that my toenails fell off and
we had to wrap pieces of cloth around our feet. The expedition came to
be known as Ghazwah Dhat al-Riqa' (The Expedition of Rags) because we
tied strips of cloth around our feet." Abū Burdah said: "Abū Mūsā related
this hadith and then disliked having done so and said: 'I should not have
related it.' Abū Burdah said: "It was as if he disliked exposing his actions."
(Bukhārī, Muslim)
129 Abū Burdah ibn Abū Musa al-Ash'arī až was a Tabi'ī and the son of the eminent Sahābī, Abū Mūsā
al-Ash'arī g. He acquired a substantial portion of his knowledge from 'Abdullah ibn Salam % and
some from his father. He became the judge of Kufa after Judge Shuraih . He passed away in 104 Hijrī.

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Commentary
The scholars differ in opinion regarding exactly when Ghazwah Dhat al-Riqa' occurred,
however it is known that the Messenger of Allah
received information that two clans of
the Banū Ghatfan tribe had gathered in order to fight the Muslims, so he decided to confront
them before they could attack.
The hadith illustrates the simple and humble lifestyle of the Sahabah and their outstanding
ability to exercise patience upon the challenges that faced them.
Abū Mūsā kg
initially related the hadith and then regretted having done so because he
feared that pride may develop within him. Hence, it is advisable for a person not to disclose
his good actions for fear of pride.
Hadith 526
وعن عمرو بن تَغْلِبَ - بفتح التاء المثناة فوق وإسكان الغين المعجمة وكسر اللام - رطلقته :
أَنَّ رسول الله ﴿ أَتِي بِمَالٍ أَوْ سَبِيٍ فَقَسَّمَهُ، فَأَعْطَى رِجَالاً، وَتَرَكَ رِجَالاً، فَبَلَغَهُ أَنَّ الَّذِينَ
تَرَكَ عَبُوا، فَحَمِدَ اللهَ، ثُمَّ أَثْنَى عَلَيْهِ ، ثُمَّ قَالَ: ((أمَّا بَعْدُ ، فَوِاللهِ إِنِّي لأَعْطِي الرَّجُلَ
وَأَدَعُ الرَّجُلَ ، وَالَّذِي أَدَعُ أحَبُّ إلَيَّ مِنَ الَّذِي أَعْطِي ، وَلَكِنِّي إِنَّمَا أُعْطِي أَقْوَاماً لِمَا أَرَى فِي
قُلُوبِهِمْ مِنَ الجَزَعِ وَالهَلَعِ ، وَأَكِلُ أَقْوَاماً إِلَى مَا جَعَلَ اللهُ فِي قُلُوبِهِم مِنَ الغِنَى وَالخَيْرِ ،
مِنْهُمْ عَمْرُو بِنُ تَغْلِبَ )) قَالَ عَمْرُو بِنُ تَغْلِبَ: فَوَ اللهِ مَا أُحِبُّ أَنَّ لِي بِكَلِمَةِ رسول الله
حُمْرَ النَّعَم . رواه البخاري .
(( الهَلَعُ)): هُوَ أَشَدُّ الجَزَعِ ، وقيل : الضَّجَرُ .
'Amr ibn Taghlib 4% narrates: "Some wealth or prisoners were brought to
the Messenger of Allah
and he shared them out. He gave some and left
others out. He then heard that those who had been left out were unhappy.
So he praised Allah & and glorified Him and then said: 'To proceed: By
Allah, I give one person and leave out another, but the one who I leave out
is more beloved to me than the one whom I give. However, I give to some
people because of the anxiety and unease which I see in their hearts and
others I leave to the wealth and goodness, which Allah de placed in their
hearts. One of them is 'Amr ibn Taghlib.' 'Amr ibn Taghlib 4
said: "By
Allah, I would not exchange these words of the Messenger of Allah
for
red camels." (Bukhārī)

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Commentary
When any wealth would arrive in Madinah Munawwarah, the Messenger of Allah
would
distribute it among the poor. He would particularly give those who were new Muslims, those
whose faith was weak and those who were prone to begging. The Messenger of Allah
in did
not give some of the Sahabah , because he knew that they were content with what Allah
des had given them and did not ask from others.
Additional Points
v Wealth and possessions are not a reflection of the honour and righteousness of an
individual.
V Those in leadership should distribute wealth according to the overall needs of the
community.
v One may express one's happiness and joy when experiencing goodness or kindness.
Hadith 527
، قَالَ : ((الَيَدُ العُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَابْدَأْ
وعن حكيم بن حزام بالله : أنَّ النَّبِيَّ
بِمَنْ تَعُولُ ، وَخَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرٍ غِنِىَّ ، وَمَنْ يَسْتَعْفِفْ يُعِفّهُ الله ، وَمَنْ يَسْتَغْنِ يُغنِهِ
الله )) متفقٌ عَلَيْهِ . وهذا لفظ البخاري ، ولفظ مسلم أخصر .
Hakīm ibn Hizām
¿ narrates that the Messenger of Allah
said: "The
upper hand is better than the lower hand. Begin by spending on your
family (before others). The best charity is that which leaves the giver with
sufficient. Allāh &s makes a person self-sufficient who desires to abstain
from begging; and Allāh & grants independence to a person who desires
independence." (Bukhārī, Muslim)
Commentary
This hadith has been comprehensively discussed in a previous chapter. See hadith 296. However,
with reference to this chapter, it teaches us that one should not spend in charity to such
an extent that oneself and one's family are left to beg from others. It also encourages us to
develop trust in Allah & and exercise patience, instead of requesting for assistance from
others. In other words, one should strive to be content and independent.
Hadīth 528
وعن أبي عبد الرحمان معاوية بن أبي سفيان بط ◌ّهُ، قَالَ: قَالَ رسول اللـه حُ﴾: ((لاَ تُلْحِفُوا
فِي الْمَسْأَلَةِ ، فَوَاللهِ لاَ يَسْأَلُنِي أَحَدٌ مِنْكُمْ شَيْئاً، فَتُخْرِجَ لَهُ مَسْأَلَتُهُ مِنِّي شَيْئاً وَأَنَا لَهُ كَارَهُ ،

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فَيُّبَارَكَ لَهُ فِيمَا أَعْطَيْنُهُ )) رواه مسلم .
Mu āwiyah ibn Abū Sufyan130
narrates that the Messenger of Allah
said: "Do not be persistent in asking. By Allah, a person who asks me for
something and his asking makes me give him, but I dislike doing so, will
not be blessed in what I give him." (Muslim)
Commentary
This hadith discourages us from being persistent when requesting help from others because
one who is forced to give is overpowered by feelings of resentment and bitterness. The hadith
teaches us that charity, which is given with a joyous heart, has tremendous blessings.
Imām Ghazālī
stated that asking from others would only be permissible when three
conditions are fulfilled:
1. The one who asks should maintain his self-dignity and respect.
2. One should not be persistent when asking.
3. The one whose assistance is sought should not be inconvenienced.
Hadith 529
13
وعن أَبي عبدِ الرحمان عوف بن مالِك الأَشْجَعِيِّ
تِسْعَة
، قال : كنّا عِنْدَ رسول الله
٤)) وَكُنَّا حَدِيثِي عَهْدٍ بَيْعَةٍ ، فَقُلْنَا
أَوْ ثَمَانِيَةً أَوْ سَبْعَةً ، فَقَالَ : ((أَلاَ تُبَايِعُونَ رسولَ الله ◌ُ
: قَدْ بَايَعْنَاكَ يَا رسولَ اللهِ ، ثمَّ قالَ: (( ألا تُبَايِعُونَ رسولَ اللهِ )) فَسَطْنا أيْدينا، وقلنا :
قَدْ بايعناكَ فَعَلاَمَ نُبَايِعُكَ ؟ قَالَ : ((عَلَى أنْ تَعْبُدُوا اللهَ وَلاَ تُشْرِكُوا بِهِ شَيْئاً، وَالصَّلَوَاتِ
الخَمْسِ وَتُطِيعُوا)) وَأَسَرَّ كَلِمَةً خَفِيَّةً ((وَلاَ تَسْأَلُوا النَّاسَ شَيْئاً)) فَلَقَدْ رَأيْتُ بَعْضَ أُولِئِكَ
النَّفَرِ يَسْقُطُ سَوطُ أحَدِهِمْ فَمَا يَسأَلُ أَحَداً يُنَاوِلُهُ إِيَّاهُ . رواه مسلم .
Abū 'Abd al-Rahman 'Auf ibn Malik al-Ashja 7131
narrates: "We were sitting
with the Messenger of Allah
and there were nine, eight or seven of
130 Mu'awiyah ibn Abu Sufyan 4% accepted Islam at the conquest of Makkah Mukarramah together
with his father, his brother Yazid and his mother Hind. He was one of the scribes of revelation. He
narrated 163 ahādīth. He passed away in Syria at the age of 82. Before his demise, he instructed that
he be buried in the garment the Messenger of Allah
gave him and that it be placed close to his
body. He also had in his possession the nails of the Messenger of Allah
and requested that these
be pulverized and placed upon his eyes and mouth in his grave.
131 Abū 'Abd al-Rahman 'Auf ibn Malik al-Ashja'ī
carried the standard of his tribe in the battle
of Khaibar and at the conquest of Makkah Mukarramah. He resided in Syria where he passed away. 67
ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
us. He asked: 'Are you not going to pledge allegiance to the Messenger of
Allah?' whereas we had just recently pledged allegiance to him [at 'Aqabah].
We replied: 'We have already pledged allegiance to you, O Messenger of
Allāh!' He asked: 'Are you not going to pledge allegiance to the Messenger
of Allah?' So we extended our hands and said: 'We have pledged allegiance
to you, O Messenger of Allah. On what basis should we pledge allegiance
to you?' He said: 'That you worship Allah and not ascribe any partners
with Him, offer the five salahs and obey' He then said something softly:
'And that you do not ask anything from people.' I later saw one of those
people. He had dropped his whip and he did not ask anyone to pick it up
for him." (Muslim)
Commentary
In this hadith, the Messenger of Allah
instructed the Sahabah m not to ask for wealth from
others because independence contributes towards noble character, patience and self-respect.
The Șahabah, however, interpreted his instruction in a more general sense and abstained
from asking anything from others. The narrator provided the example of an insignificant
object like a whip to indicate that in matters of greater importance they would also not ask
others for assistance.
The Messenger of Allah
said the last portion of the pledge quietly because it was not a
general pledge, but limited to a few Șahabah only.
Hadīth 530
وعن ابن عمر ◌ُها: أنَّ النَّبِيَّ ﴿، قَالَ: ((لاَ تَزَالُ الْمَسْأَلةُ بَأَحَدِكُمْ حَتَّى يَلْقَى الله تَعَالَى
وَلَيْسَ فِي وَجْهِهِ مُزْعَةُ لَحْمٍ )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "If any of you
continues begging from people, he will meet Allah & without any flesh
on his face." (Bukhārī, Muslim)
Commentary
This hadith means that a person who asks of others unnecessarily will be brought on the day
of Qiyamah in a state of disgrace and humiliation - he will have no face before Allah &S. It
could also be interpreted literally to mean that such a person will have no flesh on his face
as a punishment for turning his face to others. This is based on other ahadith that state that
punishment will be meted out to that limb of a person's body with which he had sinned.

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Hadith 531
قَالَ وَهُوَ عَلَى الْمِنْبَرِ، وَذَكَرَ الصَّدَقَةَ وَالتَّعَفُّفَ عَنِ الْمَسْأَلَةِ: ((اليَدُ
وعنه : أن رسول الله
العُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَالَيَدُ العُلْيَا هِيَ المُنْفِقَةُ، وَالسُّفْلَى هِيَ السَّائِلَةُ )) متفقٌ عَلَيْهِ .
Ibn 'Umar ag narrates that while the Messenger of Allah
was on the
pulpit speaking about charity and abstaining from begging, he said: "The
upper-hand is better than the lower-hand. The upper-hand is the hand
that spends and the lower-hand is the hand that begs." (Bukhārī, Muslim)
Commentary
A hadith with similar wording passed in previous chapters. See hadith 296 and 527.
Hadīth 532
: (( مَنْ سَأَلَ النَّاسَ تَكَثُّراً فِإِنَّمَا يَسْألُ جَمْراً
وعن أبي هريرة مُّهَ، قَالَ : قَالَ رسول الله
؛ فَلْيَسْتَقِلَّ أَوْ لِيَسْتَكْثِرْ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
De said: "One who
begs from people merely to acquire more wealth is asking for a hot coal.
So he may ask for less or more." (Muslim)
Commentary
One who begs "is asking for a hot coal," means that whatever he acquired in this way will be
transformed in the Hereafter into hot coal as punishment for his evil action.
"He may ask for less or more," means that he has the choice of begging for more or for less
and then receiving the corresponding punishment.
Hadith 533
: ((إِنَّ المَسْأَلَةَ كَدٌّ يَكُدُّ بِهَا الرَّجُلُ
وعن سَمُرَةَ بنِ جُنْدَبٍ بِّهَ ، قَالَ : قَالَ رسول الله
وَجْهَهُ ، إِلَّ أنْ يَسْأَلَ الرَّجُلُ سُلْطانً أَوْ فِي أَمْرٍ لاَ بُدَّ مِنْهُ)) رواه الترمذي ، وقال : (( حديث
حسن صحيح )) .
((الكد )) : الْخَدْشُ وَنَحْوُهُ .
Samurah ibn Jundub
% narrates that the Messenger of Allah
said:
"Begging is an injurious act by which a person peels his face, except in a
case where he asks from the ruler or when he has no choice." (Tirmidhi)

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Commentary
Requesting for financial assistance from the ruler of an Islamic state would be permissible
because he is obliged to serve his subjects and assist them from the public treasury in the
form of zakāh, if there a genuine need. Similarly, a person who is in a crisis and has nothing
to see to his basic needs will be permitted to ask the help of others. This applies in cases
where all of one's possessions were destroyed in a natural disaster, one is unable to work
and earn a living due to ill-health, or one is exceptionally poor.
Hadith 534
: (( مَنْ أَصَابَتْهُ فَاقَةٌ فَأَنْزَلَهَا بالنَّاسِ لَمْ تُسَدَّ
وعن ابن مسعود رَ لَّه، قال : قال رسول الله
فَاقَتُهُ، وَمَنْ أَنْزَلَهَا باللهِ ، فَيُوشِكُ اللهُ لَهُ بِرِزْقٍ عَاجِلٍ أَوْ آجِلٍ )) رواه أبو داود والترمذي
، وقال : (( حديث حسن )) .
(( يُوشِكُ )) بكسر الشين : أيْ يُسْرِعُ .
Ibn Mas'ud dog narrates that the Messenger of Allah
said: "One who is
afflicted with poverty and presents his needs to people, will not be relieved
of his poverty. One who presents his needs to Allah &s, then Allah &'s will
grant him sustenance sooner or later." (Abū Dāwūd)
Commentary
This hadith encourages us to seek Allah's &es help and focus towards Him at times of difficulty
because He will undoubtedly assist. It teaches us that it is irrational to direct our attention to
people, who are powerless and helpless and thereby forget Allah &s, who is All-Powerful and
able to fulfil the needs of all His creation without any deficiency resulting in His treasures.
The hadith may also mean that a person who asks from people for little things will soon do
so for major things, causing him to overlook Allah &s altogether. Such a person will remain
a beggar for life because he has not recognised Allah &s, the Supreme Provider.
Wahab ibn Munabbah &s once said to a man who went to request for help from kings, "You
are unfortunately going to those who will lock their doors from you and hide their wealth
from you and you disregard One who opens His door to you day and night and exposes His
wealth to you."
One should acknowledge the helplessness of humanity, as this would naturally cause one to
request Allah &s for help. The Qur'an also encourages us to ask from Allah,

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﴿وَسْتَلُوا اللهَ مِنْ فَضْلِهِ﴾
Ask Allāh for His favours. (Sūrah, al-Nisā', 32)
Hadith 535
: (( مَنْ تَكَفَّلَ لِي أنْ لاَ يَسْأَلَ النَّاسَ شَيْئاً ،
وعن ثوبان ◌ّه، قَالَ: قَالَ رسول الله ﴾
وَأَتَكَفَّلُ لَهُ بِالْجَنَّةِ؟ )) فقلتُ: أَنَا ، فَكَانَ لاَ يَسْأَلُ أَحَداً شَيْئاً . رواه أَبُو داود بإسناد صحيح .
Thauban 4% narrates that the Messenger of Allah
said: "Is there anyone
who will guarantee me that he will not ask anything from people and I
will in turn guarantee him Paradise?" I said: "I." Thauban dog then never
asked anyone for anything. (Abū Dāwūd)
Commentary
Based on this hadith, scholars have stated that one who does not ask from others will be
blessed with a death on īman and will enter Paradise without being punished. Mullah 'Alī Qarī
has stated that to beg out of necessity is excluded from this instruction to abstain from
begging because one whose life is at stake will not be deprived of Paradise simply because
he asked from others.
Thauban de the narrator was so truthful in his declaration not to ask from others that other
Șahabah narrate that he would not even ask anyone to hand him his whip if it fell while he
was riding. He would himself descend and pick it up.
Hadīth 536
وعن أَبِي بِشْرٍ قَبِيصَةَ بنِ المُخَارِقِ عِهِ، قَالَ: تَحَمَّلْتُ حَمَالَةً فَأَتَيْتُ رسولَ اللهِ ﴾ أَسْأَلُهُ
فِيهَا ، فَقَالَ: ((أقِمْ حَتَّى تَأْتِيَا الصَّدَقَةُ فَأْمُرَ لَكَ بِهَا )) ثُمَّ قَالَ: ((يَا قَبَيصةُ ، إِنَّ المَسْأَلَةَ
لاَ تَحِلُّ إِلَّ لأَحَدٍ ثلاثَةٍ : رَجُلٌ تحمَّلَ حَمَالَةَ ، فَحَلَّتْ لَهُ المَسْأَلَةُ حَتَّى يُصِيبَها ، ثُمَّ يُمْسِكُ ،
وَرَجُلٌ أصَابَتْهُ جَائِحَةٌ اجْتَاحَتْ مَالَهُ ، فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قواماً مِنْ عَيش - أَوْ
قَالَ : سِدَاداً مِنْ عَيْشٍ - وَرَجُلٌ أصَابَتْهُ فَاقَةٌ ، حَتَّى يَقُولَ ثَلَاثَةٌ مِنْ ذَوِي الِحِجَى مِنْ قَوْمِهِ
: لَقَدْ أَصَابَتْ فُلاناً فَاقَةٌ . فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يصيب قواماً من عيش ، أَوْ قَالَ : سداداً
من عيشٍ ، فما سِوَاهُنَّ مِنَ المسألَةِ يَا قَبِيِصَةُ سُحْتٌ ، يَأْكُلُهَا صَاحِبُهَا سُحْتاً)) رواه مسلم .
(( الحَمَالَةُ)) بفتح الحاءِ : أنْ يَقَعَ قِتَالٌ وَنَحْوُهُ بَيْنَ فَرِيقَيْنِ ، فَيُصْلِحُ إِنْسَانٌ بَيْنَهُمْ عَلَى مَالٍ
يَتَحَمَّلُهُ وَيَلْتَزِمُّهُ عَلَى نَفْسِهِ . وَ((الجَائحةُ )) الآفَةُ تُصيبُ مَالَ الإنْسَانِ . وَ((القَوَامُ)) بكسر