النص المفهرس

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((السَّجْلُ)) بفتح السين المهملة وإسكان الجيم: وَهِيَ الدَّلو الْمُمْتَلِئَةُ مَاءً، وَكَذلِكَ الذَّنُوبُ .
Abū Hurayrah 4)
narrates that a Bedouin urinated in the masjid and the
people rose towards him in order to beat him up. But, the Messenger of
Allāh
said: "Leave him alone. Pour a bucket or pail of water over his
urine. You were sent to make things easy and not difficult." (Bukhārī)
Commentary
The Bedouin did not know the etiquette of a masjid and a public gathering because of his
recent acceptance of Islam. The Șahabah rose to reprimand him, but the Messenger of Allah
advised them - and all those who invite towards the truth - to teach the ignorant with
compassion. Such an approach wins hearts and allows for the acceptance of one's message,
while harshness repels people.
Additional Points
v An impure piece of land is purified by washing it with water.
Hadith 637
، قَالَ : ((يَسِّرُوا وَلاَ تُعَسِّرُوا، وَبَشِّرُوا وَلاَ تُنَفِّرُوا)) متفقٌ
وعن أنس بنطلّه ، عن النبيِّ
عَلَيْهِ .
Anas dog narrates that the Messenger of Allah
said: "Make things easy
and not difficult. Give glad tidings and do not drive people away." (Bukhārī,
Muslim)
Commentary
The fact that Islam is a religion that makes things easy rather than difficult is a theme that
appears regularly in the Qur'an. For example,
﴿يُرِيْدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيِّدُ بِكُمُ الْعُسْرَ﴾
"Allāh desires ease for you and He does not desire difficulty for you." (Sūrah
al-Baqarah, 185)
One should advise people in such a manner that inspires them to practise. Kindly administered
advice softens the heart to accept it, and encourages practice and worship. In contrast, when
advice is given harshly, people flee from the person who gives it.
Scholars say that the Messenger of Allah
did not only suffice on the words, "make things
easy", but added, "do not make things difficult," because if he had not done so it could have

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been interpreted to mean that making things easy only once or twice is sufficient whilst the
rest of the time one should be strict. Rather, he emphasised that one should always make
things easy, and one should never make things difficult.
Glad tidings should be given regarding Allah's Les compassion and mercy, His tremendous
rewards and favours, and His forgiveness and all-encompassing sense of pardon. One should
avoid frightening people away by mentioning only His punishments and warnings.
Hadith 638
﴿، يقولُ: ((مَنْ يُحْرَمِ الرِفْقَ ،
وعن جريرِ بنِ عبدِ اللهِ ◌ّهِ ، قَالَ: سَمِعْتُ رسولَ اللهِ
يُحْرَمِ الخَيْرَ كلَّهُ )) رواه مسلم .
Jarīr ibn 'Abdillah 4% narrates: I heard the Messenger of Allah
saying:
"One who is deprived of gentleness is deprived of all good." (Muslim)
Commentary
This hadith mentions the virtue of gentleness. One who is not gentle is deprived of many
benefits. This is beautifully encapsulated in an Arabic proverb,
الرفق في الامور كالمسك في العطور
"Gentleness in matters is like musk in perfumes."
Hadīth 639
: أَوْصِنِي. قَالَ: ((لاَ تَغْضَبْ))، فَرَدَّدَ مِرَاراً
وعن أبي هريرة ﴿هُ: أَنَّ رَجُلاً قَالَ للنبيِّ
، قَالَ : ((لاَ تَغْضَبْ )) رواه البخاري .
Abū Hurayrah 40g
narrates that a man said to the Messenger of Allah
"Advise me." He
said: "Do not get angry." He repeated the request several
times and the Messenger of Allah
said: "Do not get angry." (Bukhārī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 48. It cautions against getting
angry. The Messenger of Allah
provided this advice to this particular Sahābī because he
was probably one who was easily angered. He repeated the advice because he knew that
there was nothing more beneficial for him than controlling his anger.
Anger is dangerous and harmful because it causes one to become imbalanced and utter

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vulgarities, engage in detrimental actions, develop malice and even utter words of disbelief.
Hadith 640
، قَالَ : ((إِنَّ الله كَتَبَ الإِحْسَانَ
وعن أبي يعلى شَدَّاد بن أوسٍ له ، عن رسول الله
عَلَى كُلِّ شَيْءٍ فَإِذَا قَلْتُمْ فَأَحْسِنُوا الْقِتْلَةِ ، وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الدِّبْحَةَ ، وَلِيُحِدَّ أَحَدُكُمْ
شَفْرَتَه ، وَلْيُرِحِ ذَبِيحَتَهُ )) رواه مسلم .
Abū Ya la Shaddad ibn Aus 4% narrates that the Messenger of Allah
% said:
"Allah des prescribed goodness in every matter. So when you kill, kill well,
and when you slaughter, slaughter well. Each of you should sharpen your
knife and be comforting to the animal that he is slaughtering." (Muslim)
Commentary
One should act decently and properly in all human interactions. Even in the field of battle
or when taking the life of another human being as qisās (retribution), one should not resort
to torture or torment. Regarding animals, one should ensure that one does not harm or hurt
the animal when slaughtering it. Hence, the knife should be sharp and the slaughter should
be brisk, an animal should not be slaughtered in front of another, it should not be dragged
to the place of slaughter because it may be injured, and it should not be skinned until it has
become cold and all signs of life have ceased.
Hadīth 641
وعن عائشة عليه، قالت: مَا خُيِّرَ رسول الله ﴿ بَيْنَ أمْرَيْنِ قَطُّ إِلَّ أَخَذَ أيْسَرَهُمَا، مَا لَمْ
لِنَفْسِهِ فِي شَيْءٍ
يَكُنْ إِئماً ، فَإِنْ كَانَ إثماً ، كَانَ أَبْعَدَ النَّاسِ مِنْهُ . وَمَا انْتَقَمَ رسول الله
قَطُّ ، إِلَّ أن تُنْتَهَكَ حُرْمَةُ الله ، فَنْتَقِمَ للهِ تَعَالَى. متفقٌ عَلَيْهِ .
'A'ishah ws narrates: "Whenever the Messenger of Allah
was given a
choice between two matters, he chose the easier of the two as long as it did
not constitute a sin. If it was a sin, he was the furthest of people from it.
The Messenger of Allah
never took revenge for himself in any matter.
But if the sanctity of Allah & was violated, he took revenge for the sake
of Allāh &s." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
was compassionate to his Ummah, hence he practised upon the
easier option. For example, he did not desire the destruction of the people of Ța'if when he

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was given that option, hoping that they would reform and accept Islam.
The Messenger of Allah
forgave people for the harm they caused him. This was a result
of his patience and forbearance in the face of hardship. For example, he did not punish the
Bedouin who roughly tugged at his garment leaving a mark upon his body, and he did not
reprimand those who accused him of unfair distribution of the booty after the battle of
Khaibar. However, in cases where the boundaries set by Allah & were violated, he would
take the necessary steps in order to rectify the wrong that had been perpetrated.
The hadith teaches us two practical lessons. Firstly, we should implement that which is easier,
and not unnecessarily complicate matters. One should practise upon (rukhsah) concessionary
law unless it leads one to commit an error or sin. Secondly, one should pardon and forgive
people. However, when the laws of Allah &s are compromised, then one should stand firm
upon the truth.
Hadīth 642
: (( ألا أَخْبِرُكُمْ بِمَنْ يَحْرُمُ عَلَى النَّارِ ؟
وعن ابن مسعود ره ، قَالَ : قَالَ رسول الله
أَوْ بِمَنْ تَحْرُمُ عَلَيْهِ النَّار ؟ تَحْرُمُ عَلَى كُلِّ قَرِيبٍ ، هَيّنٍ ، لَيِّنٍ ، سَهْلٍ )) رواه الترمذي ، وقال
: (( حديث حسن )) .
Ibn Mas'ūd 4
" narrates that the Messenger of Allah
said: "Should I
not inform you of the person who is unlawful for the Hell-fire - or the one
for whom the Hell-fire is unlawful? It is unlawful for every person who is
close to people, soft, lenient and easy-going." (Tirmidhī)
Commentary
One should be humble and soft-hearted when dealing with people. The Qur'an mentions,
﴿فَا رَحْمَةٍ مِّنَ اللهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيْظَ الْقَلْبِ لَانْفَضُّوْا مِنْ حَوْلِكَ﴾
"It is because of the mercy of Allah that you (O Muhammad
2) are lenient
with them. If you had been ill-tempered and hard-hearted, they would have
all dispersed from you." (Sūrah Āl 'Imran, 159)
Additional Points
v The Messenger of Allah
posed a question in order to arouse the attention of the
Șahabah A.
so that they would listen attentively to his message.

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CHAPTER 75
باب العفو والإعراض عن الجاهلين
Chapter on forgiving and turning away from the ignorant ones
قَالَ الله تَعَالَى: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجُهِلِيْنَ﴾ (الأعراف: ١٩٩)،
Allāh &s says: "Adopt forgiveness, instruct what is good, and ignore the
ignorant ones." (Sūrah al-A'raf, 199)
وقال تَعَالَى: ﴿فَاصْفَحِ الصَّفْحَ الْجَمِيْلَ﴾ (الحجر: ٨٥)،
"So pardon with a most graceful pardon." (Sūrah al-Hijr, 85)
وقال تَعَالَى: ﴿وَلْيَعْفُوْا وَلْيَصْفَحُوْا اَلَا تُحِبُّوْنَ آَنْ يَّغْفِرَ اللهُ لَكُمْ﴾ ( النور: ٢٢)،
"They should forgive and pardon. Do you not like Allah to forgive you?"
(Sūrah al-Nūr, 22)
وقال تَعَالَى: ﴿وَالْعَافِيْنَ عَنِ النَّاسِ وَاللهُ يُحِبُّ الْمُحْسِنِيْنَ﴾ (آل عمران: ١٣٤)،
"and who forgive people. And Allah loves those who do good." (Sūrah Āl
'Imran, 134)
وقال تَعَالَى: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذُلِكَ لَمِنْ عَزْم الْأُمُوْرِ﴾ (الشورى: ٤٣) والآيات
في الباب كثيرة معلومة .
"Whoever exercises patience and forgives, this is certainly among the most
resolute of matters." (Sūrah al-Shūrā, 43)
Hadīth 643
: هَلْ أَتَى عَلَيْكَ يَوْمٌ كَانَ أَشَدَّ مِنْ يَوْمٍ أُحُدٍ ؟ قَالَ :
وعن عائشة بليها : أنها قالت للنبي
((لَقَدْ لَقِيتُ مِنْ قَوْمِكِ ، وَكَانَ أَشَدُّ مَا لَقِيتُ مِنْهُمْ يَوْمَ الْعَقَبَةِ ، إذْ عَرَضْتُ نَفْسِي عَلَى ابْنِ
عَبْدِ يَالِيْلَ بْنِ عَبْدِ كُلاَلٍ ، فَلَمْ يُجِبْنِي إِلَى مَا أَرَدْتُ ، فَانْطَلَقْتُ وَأَنا مَهْمُومٌ عَلَى وَجْهِي ، فَلَمْ
أَسْتَفِقْ إِلَّ وَأَنَا بِقَرْنِ الثَّعَالِبِ ، فَرَفَعْتُ رَأْسِي ، فَإِذَا أَنَا بِسَحَابَةٍ قَدْ أَظَنِي ، فَنَظَرْتُ فَإِذَا فِيهَا

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جِبْرِيلُ عَ، فَنَادَانِ ، فَقَالَ: إِنَّ الله تَعَالَى قَدْ سَمِعَ قَوْلَ قَوْمِكَ لَكَ ، وَمَا رَدُّوا عَلَيْكَ، وَقَد
بَعَثَ إِلَيْكَ مَلَكَ الجِبَالِ لِتَأْمُرَهُ بِمَا شِئْتَ فِيهِمْ . فَنَادَانِي مَلَكُ الجِبَالِ ، فَسَلَّمَ عَلَيَّ ، ثُمَّ قَالَ :
يَا مُحَمَّدُ إِنَّ اللهَ قَدْ سَمِعِ قَوْلَ قَوْمِكَ لَكَ ، وَأنا مَلَكُ الجِبال، وَقَدْ بَعَثَنِي رَبِّي إِلَيْكَ لِتَأْمُرَنِي
بِأَمْرِكَ ، فَمَا شِئْتَ ، إِنْ شِئْتَ أَطْبَقْتُ عَلَيْهِمُ الأَخْشَبَيْنِ)). فَقَالَ النبيِ ﴿هَ: ((بَلْ أرْجُو أنْ
يُخْرِجَ اللهُ مِنْ أصْلَاَبِهِمْ مَنْ يَعْبُدُ اللهَ وَحْدَهُ لاَ يُشْرِكُ بِهِ شَيْئاً )) متفقٌ عَلَيْهِ .
((الأخْشَبَان )): الجَبَلان المُحيطان بمكّة . وَالأخشبُ: هُوَ الجبل الغليظ .
'A'ishah was narrates that she asked the Messenger of Allah : "Did you
experience any day more severe than the day of Uhud?" He replied: "I
experienced many hardships from your people and the severest which I
experienced from them was on the day of 'Aqabah (Ta'if) when I presented
myself to Ibn 'Abd Yalil ibn 'Abd Kulal and he did not accept my message. I
departed in great grief and only recovered when I reached Qarn al-Tha alib.
Then I raised my head and saw a cloud shading me. I looked and saw Jibra'il
therein. He called to me and said: 'Allah &'s has heard what your people
have said to you and how they answered you. He & has sent the angel of
the mountains to you so that you may command him to do whatever you
like to these people.' The angel of the mountains then called me, greeted
me and said: 'O Muhammad! Allah has heard what your people have said
to you. I am the angel of the mountains and My Sustainer has sent me to
you so that you may command me to do whatever you like. What would
you like to do? If you so wish, I can crush them between the two mountains
surrounding Makkah.' The Messenger of Allah
said: 'No, I hope that
Allāh &s will produce from their progeny those who will worship Allah
des alone, without ascribing any partners to Him."" (Bukhārī, Muslim)
Commentary
The Messenger of Allah
was compassionate to all people, even his enemies. He forgave
their weaknesses and pardoned their excesses. He did not avenge any harm that was meted
out to him, but responded with patience and restraint, thereby setting a superb example for
those who invite to the truth.
The battle of Uhud was a difficult experience for the Messenger of Allah
because he
suffered a head injury causing him to bleed and lose his front teeth. His uncle, Hamzah
and seventy other Șahabah
s were also martyred in the battle.

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Hadīth 644
وعنها، قالت: مَا ضَرَبَ رسولُ اللهِ ﴿ه شَيْئاً قَطُّ بِيَدِهِ ، وَلاَ امْرَأَةً وَلاَ خَادِماً ، إِلَّ أنْ يُجَاهِدَ
فِي سَبِيلِ اللهِ ، وَمَا نِيلَ مِنْهُ شَيْءٌ قَطُّ فَيَنْتَقِمَ مِنْ صَاحِبِهِ ، إِلَّ أن يُنْتَهَكَ شَيْءٌ مِنْ مَحَارِمِ اللهِ
تَعَالَى ، فَيَنْتَقِمُ للهِ تَعَالَى . رواه مسلم.
A'ishah wo's narrates: "The Messenger of Allah
never struck anyone
with his hand - not a woman nor a servant - except when he was waging
jihad in the path of Allah &S. And never did he take revenge from anyone
who harmed him. However, if any sacred law of Allah &'s was violated, he
would take revenge for the sake of Allah &s." (Muslim)
Commentary
The Messenger of Allah
patiently endured the harm inflicted upon him. For example,
when he was requested to make du'a' for the destruction of the enemy who fought against
him in the battle of Uhud, he instead supplicated for their forgiveness.
Those in authority are well-advised not to take revenge upon their subjects based on personal
motives, but to always strive to establish truth and justice.
Hadith 645
﴿ وَعَلَيْهِ بُرْدٌ نَجْرَانِّ غَلِيظُ الحَاشِيَةِ ،
وعن أنس ◌ّهُ، قَالَ: كُنْتُ أمشي مَعَ رسول الله ﴿
فَأَدْرَكَهُ أَعْرَابِيٍّ فَجَبَذَهُ بِرِدَائِهِ جَبْدَةً شَديدةً ، فَنَظَرْتُ إِلَى صَفْحَةٍ عَاتِقِ النَّبِّ: ﴿، وَقَدْ أَثَّرَتْ
بِهَا حَاشِيَةُ الرِّدَاءِ مِنْ شِدَّةِ جَبْدَتِهِ ، ثُمَّ قَالَ: يَا مُحَمَّدُ ، مُر ◌ِي مِنْ مَالِ اللهِ الَّذِي عِنْدَكَ .
فَالْتَفَتَ إِلَيْهِ ، فَضَحِكَ ثُمَّ أَمَرَ لَهُ بِعَطَاءٍ . متفقٌ عَلَيْهِ .
Anas &
narrates: "I was walking with the Messenger of Allah
and he
was wearing a Najranī cloak which had thick edges. A Bedouin approached
him and pulled his cloak violently. I looked at the shoulder of the Messenger
of Allāh
, and the edges of the cloak had left a mark due to the force
with which he had pulled it. The man then said: 'O Muhammad! Grant
me some of the wealth of Allah &'s which you have.' The Messenger of
Allāh
turned towards him, smiled, and then ordered that he be given
something." (Bukhārī, Muslim)
Commentary
It was due to the Messenger of Allah's
superior character that he smiled and gave a gift to

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the Bedouin who crudely confronted him. In fact, the narration of Baihaqi mentions that the
Bedouin even abused him with the words, "Because that which you load for me is not yours
nor your father's." The Messenger of Allah's
response affirmed the Qur'anic teaching,
﴿إِذْفَعْ بِالَّتِى هِىَ أَحْسَنُ﴾
"Resist with that which is best." (Sūrah Fussilat, 34)
Hadith 646
﴿ يَحْكِي نَبِيّاً مِنَ الأنبياءِ ، صَلَوَاتُ
، قال : كأني أنظر إلى رسول الله
وعن ابن مسعود تقدّ
اللهِ وَسَلامُهُ عَلَيْهِمْ، ضَرَبَّهُ قَوْمُهُ فَأَدْمَوْهُ ، وَهُوَ يَمْسَحُ الدَّمَ عَنْ وَجْهِهِ ، ويقول: ((اللَّهُمَّ
اغْفِرْ لِقَوْمِي ؛ فَإِنَّهُمْ لاَ يَعْلَمُونَ )) متفقٌ عَلَيْهِ .
Ibn Mas'ūd 4% narrates: "It is as if I can picture the Messenger of Allah
relating the story of a Messenger whose people beat him and wounded
him. As he wiped the blood from his face, he said: 'O Allah, forgive my
people as they do not know." (Bukhārī, Muslim)
Commentary
This hadith tells of the patience, forbearance, mercy and forgiveness that the Messengers
had for their nations. Instead of supplicating for Allah's &s help against them, they
supplicated for their guidance and forgiveness.
Some scholars suggest that the Messenger referred to here was Nuh &R., however others
say that the Messenger of Allah
was referring to himself, but did not mention his name
due to humility.
Hadīth 647
، قَالَ : (( لَيْسَ الشَّديدُ بِالصُّرَعَةِ ، إِنَّمَا الشَّدِيدُ
وعن أَبي هريرة طه: أنَّ رسول الله
الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A strong
person is not one who overpowers his opponent while wrestling. Rather,
a strong person is one who controls himself when he is angry." (Bukhārī,
Muslim)

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Commentary
True strength is to discipline the soul, to restrain one's anger and to forgive when one has
the power to punish.
CHAPTER 76
باب احتمال الأذى
Chapter on enduring difficulty
قَالَ الله تَعَالَى: ﴿وَالكُظِمِيْنَ الْغَيْظَ وَالْعَافِيْنَ عَنِ النَّاسِ وَاللهُ يُحِبُّ الْمُحْسِنِيْنَ﴾ ( آل
عمران : ١٣٤ ) ،
Allāh &s says: "and swallow their anger and who forgive people. And Allah
loves those who do good." (Sūrah Al 'Imran, 134)
وقال تَعَالَى: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذُلِكَ لَمِنْ عَزْم الْأُمُوْرِ﴾ (الشورى: ٤٣)
"Whoever exercises patience and forgives, this is certainly among the most
resolute of matters." (Sūrah al-Shūrā, 43)
وفي الباب : الأحاديث السابقة في الباب قبله .
Hadīth 648
وعن أبي هريرة ◌ِ ◌ّهِ: أنَّ رَجُلاً، قَالَ: يَا رسول الله، إنّ لِي قَرَابَةً أصِلُهم وَيَقْطَعُونِي، وَأَحْسِنُ
إِلَيْهِمْ وَيُسِيُونَ إِلَّ ، وَأَخْلُمُ عَنهم وَيَجْهَلُونَ عَلَيَّ ! فَقَالَ : (( لَئِنْ كُنْتَ كَمَا قُلْتَ ، فَكَأَنَّمَا
تُسِفُّهُمُ الْمَلَّ ، وَلاَ يَزَالُ مَعَكَ مِنَ اللهِ تَعَالَى ظَهِيرٌ عَلَيْهِمْ مَا دُمْتَ عَلَى ذَلِكَ )) رواه مسلم .
وقد سَبَقَ شَرْحُهُ فِي بَابٍ صلة الأرحام .
Abū Hurayrah 4% 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

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RIYĀD AL-ȘĀLIĶĪN
remain your helper against them as long as you remain as you are." (Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 318. It is repeated here to point
out that good character entails enduring the hardships inflicted upon oneself by others and
forgiving those who do so.
CHAPTER 77
باب الغضب إِذَا انتهكت حرمات الشّرع والانتصار لدين الله تعالى
Chapter on anger when the sacred laws of Allah &'s are violated, and helping
the religion of Allah
قَالَ الله تَعَالَى: ﴿وَمَنْ يُعَظِّمْ حُرُمْتِ اللهِ فَهُوَ خَيْرٌ لَّهُ عِنْدَ رَبِّه﴾ (الحج: ٣٠)،
Allāh &s says: "Whoever honours the things that Allah has made sacred,
then this will be best for him with his Sustainer." (Sūrah al-Haj, 30)
وقال تَعَالَى: ﴿إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ اَقْدَامَكُمْ﴾ (محمد: ٧).
Allāh &s says: "O believers! If you help Allah, He will help you and keep
your feet firm." (Sūrah Muhammad, 7)
وفي الباب حديث عائشة السابق في باب العفو .
Hadīth 649
﴿، فَقَالَ : إِنِّي
وعن أبي مسعود عقبة بن عمرو البدري له، قَالَ: جَاءَ رَجُلٌ إِلَى النبيِّ
الأَنَاخَّرُ عَن صَلاةِ الصُّبْحِ مِنْ أَجْلِ فلانٍ مِمَّا يُطِيلُ بِنَا ! فَمَا رَأيْتُ النَّبِّ:﴿َ غَضِبَ في مَوْعِظَةٍ
قَطُّ أَشَدَّ مِمَّا غَضِبَ يَوْمَئِذٍ ؛ فَقَالَ: (( يَا أَيُّهَا النَّاسُ، إِنَّ مِنْكُمْ مُنَفِّرِينَ ، فَيُّكُمْ أَمَّ النَّاسَ
فَلْيُوجِزْ؛ فَإِنَّ مِنْ وَرَائِهِ الكَبِيرَ وَالصَّغِيرَ وَذَا الحَاجَةِ )) متفقٌ عَلَيْهِ .
Abū Mas'ūd 'Uqbah ibn 'Amr al-Badrī
4% narrates: "A man came to the
Messenger of Allah
and said: 'I am absent from the Fajr salah because
so-and-so person prolongs it for us.' I never saw the Messenger of Allah

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RIYĀD AL-ȘĀLIĶĪN
more angry when he was giving advice as he was on that day. He said:
'O people! Some of you are driving people away. Any of you who leads the
people in salah should shorten it because behind him are those who are
old, young, and people who have needs to fulfil." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
rightly became angry because one of his Șahabah had inadvertently
inconvenienced people by unduly lengthening the salāh.
The Messenger of Allah
mentioned three types of people who experience difficulty when
the salah is long. The old cannot stand for long due to weakness, the young do not have the
patience, and those with needs lose concentration easily because their focus is elsewhere.
Additional Points
v It is permissible to present a complaint to those in leadership when harm is caused to
people.
v It is acceptable to shorten the congregational salah when those following the Imam
cannot bear a prolonged salah. However, one should maintain the Sunnah acts pertaining
to each posture.
v One should abandon all such actions which prevent others from fulfilling their religious
duties.
It is valid to stay away from congregational salah if one has a valid Shar'ī reason.
Hadith 650
مِنْ سَفرٍ ، وَقَدْ سَتَرْتُ سَهْوَةً لِي بِقِرَامِ فِيهِ
وعن عائشة طيها ، قالت : قَدِمَ رسولُ الله .
تَمَاثِيلُ، فَلَمَّا رَآهُ رسول الله ﴿ هتكَهُ وَتَلَوَّنَ وَجهُهُ، وقال: ((يَا عائِشَةُ ، أَشَدُّ النَّاسِ عَذَاباً
عِنْدَ اللهِ يَوْمَ القِيَامَةِ الَّذِينَ يُضَاهُونَ بِخَلْقِ اللهِ! )) متفقٌ عَلَيْهِ .
((السَّهْوَةُ)): كَالصُّفَّةِ تَكُونُ بَيْنَ يدي البيت. وَ((القِرام )) بكسر القاف : سِتر رقيق ،
وَ(( هَتَكَه )) : أَفْسَدَ الصُّورَةَ الَّتِي فِيهِ .
'A'ishah wes narrates: "The Messenger of Allah
returned from a journey
and I had hung a curtain over my porch which had some pictures on it. When
the Messenger of Allah
saw it, he tore it down and his face changed
colour. He said: 'O 'A'ishah! Those who will be punished most severely on
the day of Qiyamah will be those who attempt to create the like of Allah's

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RIYĀD AL-ȘĀLIĶĪN
creation." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
here displayed his anger because he noticed a command of Allah
des being violated. Such an expression of anger for the sake of Allah & is meritorious.
The hadith means that one who creates animate images with the intention of imitating Allah's
&'s quality of being the Creator commits kufr (disbelief) and will therefore be punished most
severely in the Hereafter.
Additional Points
v One should prohibit evil by hand if one has the ability to do so.
v It is Haram (prohibited) to create images of animate objects.
Hadīth 651
وعنها : أن قريشاً أهَمَّهُمْ شَأْنُ المَرأَةِ المخزومِيَّةِ الَّتِي سَرَقَتْ ، فقالوا : مَنْ يُكَلِّمُ فِيهَا رسول
؟ فَكَلَّمَهُ أُسَامَةُ
؟ فقالوا: مَنْ يَجْتَرِى عَلَيْهِ إِلَّ أُسَامَةُ بنُ زَيْدٍ حِبُّ رسول الله ﴾
اللـه حُ لـ
، فَقَالَ رسول الله ﴿ه: ((أَتَشْفَعُ في حَدٍّ مِنْ حُدُودِ الله تَعَالَى؟! )) ثُمَّ قامَ فَاخْتَطَبَ، ثُمّ
قَالَ : ((إِنَّمَا أَهْلَك مَنْ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ ، وَإِذَا سَرَقَ فِيهِمُ
الضَّعِيفُ أقامُوا عَلَيْهِ الحَدَّ ، وَايْمُ الله، لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحمّدٍ سَرَقَتْ لَقَطَعتُ يَدَهَا ))
متفقٌ عَلَيْهِ .
'A'ishah we
narrates: "The Quraysh were concerned about the Makhzūmī
woman who had committed theft, and they said: 'Who will speak to the
Messenger of Allāh
about her?' Others said: 'Who can be bold enough
except for Usamah ibn Zayd 4
, the beloved of the Messenger of Allah?'
So Usamah 4% spoke to him and the Messenger of Allah
asked: 'Are you
interceding with regard to one of the penal laws of Allah?' He then stood
up and addressed the people, saying: 'Those before you were destroyed
because when a noble person among them committed theft, they left him
alone, but when a weak person committed theft, they applied the penal
law upon him. By Allah, if Fatimah the daughter of Muhammad were to
steal, I would cut off her hand." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
explained in his sermon that some people of the past were not

53
RIYĀD AL-ȘĀLIĶĪN
just in their judgments because they sought to evade the laws of Allah des by only subjecting
the poor to punishment and not the wealthy.
By his statement that "if Fatimah the daughter of Muhammad were to steal, I would cut
off her hand," the Messenger of Allah
laid down an integral law of justice and equality:
the poor should not be oppressed because of their weakness, neither should the wealthy be
pardoned because of their power; all men are to be regarded as equal when implementing
the law of Allah Les.
The scholars are unanimous that it is not permissible to intercede on behalf of an offender
whose case necessitates penal punishment and which has already reached a judge. If the case
has not yet reached a judge, it will be permissible to intercede on his behalf, provided that
the offender is not habitual in his crime, neither is he one who harms people. Regarding
cases in which a judge may hand down a discretionary penalty (ta'zīr), people are allowed to
intercede on behalf of the offender because the offence is of a lesser degree.
Hadith 652
وعن أنس ﴿ه: أنَّ النبيَّ ﴿ رَأى نُخَامَةً في القبلَةِ ، فَشَقَّ ذَلِكَ عَلَيْهِ حَتَّى رُؤِيَ فِي وَجْهِهِ
؛ فَقَامَ فَحَكَّهُ بِيَدِهِ ، فَقَالَ: ((إن أحدَكُمْ إِذَا قَامَ فِي صَلاَتِهِ فَإنَّهُ يُنَاجِي رَبَّهُ ، وَإِنَّ رَبَّهُ بَيْنَهُ
وَبَيْنَ القِبِلْةِ ، فَلاَ يَبْزُ قَنَّ أحَدُكُمْ قِبَلَ الْقِبْلَةِ ، وَلَكِنْ عَنْ يَسَارِهِ، أَوْ تَحْتَ قَدَمِهِ )) ثُمَّ أَخَذَ
طَرَفَ رِدَائِهِ فَصَقَ فِيهِ ، ثُمَّ رَدَّ بَعْضَهُ عَلَى بَعْضٍ ، فَقَالَ : ((أَوْ يَفْعَلُ هكذا )) متفقٌ عَلَيْهِ .
وَالأمرُ بالْبُصَاقِ عَنْ يَسَارِهِ أَوْ تَحْتَ قَدَمِهِ هُوَ فِيمَا إِذَا كَانَ فِي غَيْرِ المسجِدِ ، فَأَمَّا في المسجدِ
فَلاَ يَبْصُقُ إِلاَّ فِي ثَوْبِهِ .
Anas
narrates that the Messenger of Allah
noticed some phlegm
in the direction of the Qiblah. It displeased him to such an extent that it
was noticeable on his face. He stood up and scraped it off with his hand.
He then said: "When any of you stands up in salah, he is conversing with
his Sustainer, and his Sustainer is between him and the Qiblah. He should
therefore not spit in the direction of the Qiblah, but rather to his left or
beneath his feet." He then took hold of a corner of his cloak, spat into it,
and folded it up. He then said: "Or he should do this." (Bukhārī, Muslim)
The order to spit to the left or under the feet applies when one is not in
the masjid. In the masjid, one should only spit in his garment.

54
RIYĀD AL-ȘĀLIĶĪN
Commentary
"His Sustainer is between him and the Qiblah," means that Allah &s is that Being towards
whom one is focussed and whose pleasure one seeks while in salah. A musalli converses with
Allāh &s while in salah, hence it is as if Allah & is in front of him. For this reason, it is
reprehensible to spit in the direction of the Qiblah.
Additional Points
v The sanctity of the masjid should always be maintained, hence it is unacceptable to defile
or soil the masjid in any way.
v One should prohibit evil by hand if one has the ability to do so.
v One is permitted to spit in ones garment while in salah, if necessity demands. If one is
not in salah, one should leave the masjid in order to spit.
v Impurities and filth should be removed from the masjid.
CHAPTER 78
باب أمر ولاة الأمور بالرفق برعاياهم ونصيحتهم والشفقة عليهم والنهي عن غشهم والتشديد
عليهم وإهمال مصالحهم والغفلة عنهم وعن حوائجهم
Chapter on commanding those in authority to be kind to their subjects,
to give them good advice and to be compassionate towards them, and
forbidding those in authority from deceiving them, being harsh to them,
neglecting their best interests and being unmindful of them and their needs
قَالَ الله تَعَالَى: ﴿وَاخْفِضْ جَنَاحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِيْنَ﴾ (الشعراء: ٢١٥)،
Allāh &s says: "And be humble to those believers who follow you." (Sūrah
al-Shu'arā', 215)
وقال تَعَالَى: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَاِيْتَآَئِ ذِى الْقُرْبِى وَيَنْهَى عَنِ الْفَحْشَآءِ
وَالْمُنْكَرِ وَالْبَغْىِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُوْنَ﴾ (النحل: ٩٠).
Allāh &s says: "Verily Allah instructs justice, the doing of good, and giving
to relatives. And He forbids immoral behaviour, evil and oppression. He
advises you so that you may take heed." (Sūrah al-Nahl, 90)

55
RIYĀD AL-ȘĀLIĶĪN
Hadīth 653
، يقول: ((كُلَّكُمْ رَاعٍ ، وَكُلُّكُمْ مَسْؤُولٌ
وعن ابن عمر عنه ، قَالَ : سَمِعْتُ رسول الله
عَنْ رَعِيَّتِهِ : الإمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ ، وَالرَّجُلُ رَاعٍ في أهلِهِ وَمَسْؤُولٌ عَنْ رَعِيَتِهِ ،
وَالمَرْأَةُ رَاعِيَّةٌ فِي بَيْتِ زَوْجِهَا وَمَسْؤُولَةٌ عَنْ رَعَِتِهَا ، وَالخَادِمُ رَاعٍ في مال سيِّدِهِ وَمَسْؤُولٌ
عَنْ رَعِيَتِهِ ، وَكُلَّكُمْ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ )) متفقٌ عَلَيْهِ .
Ibn ‘Umar
narrates: I heard the Messenger of Allah
saying: "Each
one of you is a shepherd and each one of you is answerable for his flock.
The leader is a shepherd and is answerable for his flock. The man is a
shepherd over his family and is answerable for his flock. The woman is a
shepherd over her husband's house and is answerable for her flock. The
servant is a shepherd over his master's wealth and is answerable for his
flock. All of you are shepherds and each one of you is answerable for his
flock." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 300. The word "shepherd" implies
that one should protect, be trustworthy and see to the moral guidance of one's subordinates.
Hence, those in any position of authority should fulfil their responsibilities because if they
do not do so, they will be held accountable by Allah & on the day of Qiyamah.
Hadīth 654
، يقول : (( مَا مِنْ عَبْدٍ
وعن أبي يعلى مَعْقِل بن يَسارٍ ﴿لَّهِ، قَالَ: سَمِعْتُ رسول الله صل﴾
يَسْتَرْعِيِهِ اللهُ رَعِيَّةً ، يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشِّ لِرَعِيَّتِهِ ، إِلَّ حَرَّمَ اللهُ عَلَيْهِ الجَنَّة )) متفقٌ
عليه .
وفي رواية : (( فَلَمْ يَحُطْهَا بِنُصْحِهِ لَمْ يَجِدْ رَائِحَةَ الجَنَّة )) .
وفي رواية لمسلم : (( مَا مِنْ أميرٍ يلي أمور المُسْلِمِينَ ، ثُمَّ لا يَجْهَدُ لَهُمْ وَيَنْصَحُ لَهُمْ، إِلَّ
لَمْ يَدْخُلْ مَعَهُمُ الْجَنَّةَ )) .
Abū Ya'lā Ma qil ibn Yasār4
narrates: I heard the Messenger of Allah
4 Abū Ya'la Ma qil ibn Yasar 4% accepted Islam prior to the treaty of Hudaibiyah. He was appointed
as a judge over the Muzayyanah tribe. 'Umar 4% held him in high esteem and would consult with him
in important matters. 34 ahadith are narrated from him. He passed away at the age of between 60 and

56
RIYĀD AL-ȘĀLIĶĪN
saying: "No slave is made a shepherd over a flock by Allah and then dies
while deceiving his flock, except that Allah &s makes Paradise prohibited
for him." (Bukhārī, Muslim)
Another narration has: "If he did not protect them by giving good advice,
he will not get the fragrance of Paradise."
Another narration of Muslim has: "Any leader who is appointed over the
affairs of the Muslims and then does not strive for their sake and does not
advise them well, will not enter Paradise with them."
Commentary
A leader often has millions of followers and subjects whose affairs he has to oversee. If he
does not deal with them amicably and justly, he will be regarded by them as an oppressor
and will be punished in the Hereafter as well. For this reason, leaders should strive to their
utmost in fulfilling the rights of their subjects and giving them the best advice regarding
their worldly and religious matters.
"Allah & makes Paradise prohibited for him," means that such an oppressive leader will
not enter Paradise with the successful ones, or will be completely deprived of Paradise if he
assumed such oppression to be permissible.
Hadith 655
، يقول في بيتِي هَذَا: ((اللَّهُمَّ مَنْ وَلِيَ
وعن عائشة طها ، قالت : سَمِعْتُ رسول الله
مِنْ أَمْرٍ أَمَّتِي شَيْئاً فَشَقَّ عَلَيْهِمْ ، فاشْقُقْ عَلَيْهِ ، وَمَنْ وَلِيَ مِنْ أَمْرٍ أَمَّتِي شَيْئاً فَرَفَقَ بِهِمْ ، فَارِفُقْ
بِهِ )) رواه مسلم .
'Ã'ishah
narrates: I heard the Messenger of Allah
saying in this
very house of mine: "O Allah! Whoever is appointed over the affairs of
my Ummah and he inconveniences them, then You inconvenience him;
and whoever is appointed over the affairs of my Ummah and he is kind to
them, then You be kind to him." (Muslim)
Commentary
The fact that the Messenger of Allah
, despite being a mercy to mankind, made a du'a' of
this nature shows the great importance he placed upon governing the affairs of the Ummah
70 during the khilafah of Mu'awiyah

57
RIYĀD AL-ȘĀLIĶĪN
with kindness and integrity. Leaders who are unjust will face various forms of torment in
this world and the Hereafter. Their punishment will correspond to their actions, according
to the general rule,
الجزاء من جنس العمل
Recompense is in accordance with the deed.
Hadīth 656
: ((كَانَتْ بَنُو إسرَائِيلَ تَسُوسُهُمُ الأَنِيَاء ،
وعن أَبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله {
كُلَّمَا هَلَكَ نَبِّ خَلَفَهُ نَبِّ ، وَإِنَّهُ لاَ نَبِّ بَعْدِي ، وَسَيَكُونُ بَعْدِي خُلفَاءُ فَيَكثُرُونَ )) ، قالوا: يَا
رسول الله ، فَمَا تَأْمُرُنَا؟ قَالَ: ((أَوْفُوا بِبَيْعَةِ الأَوَّل فَالأَوَّل، ثُمَّ أعْطُوهُمْ حَقَّهُمْ ، وَاسْأَلُوا
الله الَّذِي لَكُمْ، فَإِنَّ اللهَ سَائِلُهُمْ عَمَّا اسْتَرْعَاهُمْ )) متفقٌ عليه .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The Banī
Isra'il were ruled by the Messengers. Whenever a Messenger passed away,
another would succeed him. There is no Messenger after me. There will be
khulafa' after me and they will be many in number." The Șahabah A
asked:
"O Messenger of Allah! What do you command us to do?" He replied: "Fulfil
the pledge of allegiance with the first and then the next. Then fulfil their
rights and ask Allah & for that which is due to you. Allah des will question
them about the authority which was given to them." (Bukhārī, Muslim)
Commentary
Leaders should rule with justice and integrity because they will be questioned regarding this
on the day of Qiyamah.
Additional Points
v Muhammad
was the final Messenger of Allah &s.
v Subjects should obey their leaders in permissible matters, even if they are open sinners.
However, if they command towards sin, they should not be obeyed.
v It is not permissible to rebel against a leader, unless he commits open kufr (disbelief).
V The Messenger of Allah
miraculously predicted events and they happened as he had
said.
v Subjects should patiently supplicate to Allah
to guide their leaders and replace them
with better ones, if they are oppressive.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 657
وعن عائِذ بن عمرو الله: أَنَّهُ دَخَلَ عَلَى عُبَيْد اللهِ بن زيادٍ ، فَقَالَ لَهُ: أيْ بُنَيَّ ، إنِّي سَمِعْتُ
، يقول: ((إِنَّ شَرَّ الرِّعَاءِ الحُطَمَةُ )) فإِيَاكَ أن تَكُونَ مِنْهُمْ . متفقٌ عَلَيْهِ .
رسول الله محمد
'A'idh ibn 'Amr dog narrates that he went to 'Ubaydullah ibn Ziyad and said
to him: "O my son! I heard the Messenger of Allah
saying: 'The worst
of rulers are those who are harsh upon their subjects.' So be careful that
you are not from amongst them." (Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 192.
The Șaļābī, 'A'idh ibn 'Amr
, wisely counselled the leader of Iraq, 'Ubaydullah ibn Ziyad,
not to oppress his subjects and to be lenient with them. Scholars state that the Ummah will
remain strong when it continues advising its leaders and when the leaders pay attention
to such advice. In addition, advice needs to be given with compassion, concern and in an
appropriate manner.
Hadīth 658
، يقول : ((
وعن أبي مريم الأزدِيِّ ﴿هُ: أَنّ قَالَ لِمعاوية وعلَّهُ: سَمِعْتُ رسول اللـه ◌ُ﴾
مَنْ وَلَّهُ اللهُ شَيْئاً مِنْ أُمُورِ المُسْلِمِينَ ، فَاحْتَجَبَ دُونَ حَاجَتِهِمْ وَخَلَّتِهِمْ وَفَقْرِهِمْ ، احْتَجَبَ
اللهُ دُونَ حَاجَتِهِ وَخَلَّتِهِ وَفَقْرِهِ يَوْمَ الْقِيَامَةِ )) فجعل معاوية رجلاً عَلَى حوائجِ النَّاسِ . رواه
أَبُو داود والترمذي .
Abū Maryam al-Azdī5
narrates that he said to Mu'awiyah 4%: "I heard
the Messenger of Allah
saying: 'When Allah & appoints a person over
the affairs of the Muslims and he is blind to their needs, necessities and
poverty, Allah &s will be blind to his needs, necessities and poverty on the
day of Qiyamah.' Muawiyah , therefore appointed a person to see to the
needs of the people." (Abū Dāwūd, Tirmidhī)
Commentary
Governors and leaders should enable their subjects to receive assistance from the state when
they require it. Leaders who are neglectful in this regard will be dealt with in the same way
5 Abū Maryam al-Azdī 4% related only this hadith.

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RIYĀD AL-ȘĀLIĶĪN
on the day of Qiyamah when they will require Allah's &s assistance.
CHAPTER 79
باب الوالي العادل
Chapter on the just ruler
قَالَ الله تَعَالَى: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ﴾ (النحل: ٩٠ ) الآية،
Allāh &s says: "Verily Allah instructs justice, the doing of good ... " (Sūrah
al-Nahl, 90)
وقال تَعَالَى: ﴿وَاقْسِطُوْا إِنَّ اللهَ يُحِبُّ الْمُفْسِطِيْنَ﴾ ( الحجرات
Allāh &s says: "Be just, for Allāh loves those who exercise justice." (Sūrah
al-Hujurāt, 9)
Hadīth 659
وعن أبي هريرة ﴿ه، عن النبيِّ :﴿ه، قَالَ: ((سَبْعَةٌ يُظِلُّهُمُ الله في ظِلِّهِ يَوْمَ لاَ ظِلَّ إِلَّ ظِلُهُ
: إِمَامٌ عادِلٌ، وَشَابٌّ نَشَأْ فِي عِبادة الله تَعَالَى، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌّ في المَسَاجِدِ ، وَرَجُلانِ
تَحَابًا في اللهِ اجَمَعَا عَلَيْهِ ، وَتَفَرَّفَا عَلَيْهِ ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذاتُ مَنْصِبٍ وجَمالٍ ، فَقَالَ :
إنّي أخافُ اللهَ ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَهَا حَتَّى لاَ تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُهُ ، وَرَجُلٌ
ذَكَرَ الله خَالِياً فَفَاضَتْ عَيْنَاهُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
> narrates that the Messenger of Allah
said: "There
are seven people to whom Allah &s will provide shade beneath His shade
on a day when there will be no shade except His shade: a just leader, a
youth who grew up in the worship of Allah Ke, a person whose heart is
attached to the masajid, two people who love each other for the sake of
Allah &s, meeting and parting ways only for the love of Allah &S, a man
who says to a woman of nobility and beauty trying to seduce him, 'I fear
Allāh', a person who gives in charity and conceals it so that even his left
hand does not know what his right hand gives, a person who engages in
the remembrance of Allah &'s in solitude, while shedding tears." (Bukhārī,

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RIYĀD AL-ȘĀLIĶĪN
Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 376.
Hadith 660
وعن عبدِ اللهِ بن عمرو بن العاصِ حُهَا، قَالَ: قَالَ رسولُ اللهِ ﴾: ((إِنَّ المُقْسِطِينَ عِنْدَ
اللـهِ عَلَى مَنَابِرَ مِنْ نُورٍ : الَّذِينَ يَعْدِلُونَ فِي حُكْمِهِمْ وَأَهْلِيْهِم وَمَا ولوْا)) رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās (
narrates that the Messenger of Allah
said: "Those who were just will be with Allah &s on pulpits of light. They
are the ones who are just in their judgments, their families, and in what
they were given authority over." (Muslim)
Commentary
According to the scholars, "pulpits of light," can be interpreted literally, or it can mean that
such people will enjoy an honourable status in the Hereafter and they will be envied by the
rest of creation.
Hadith 661
بِّهِ، قَالَ: سَمِعْتُ رسولَ الله ◌ُ﴾، يقول: ((خِيَارُ أَئِمَّتِكُمُ الَّذِينَ
وعن عوفٍ بن مَالِكِ
تُحِبُّونَهُمْ وَيُحِبُّونَكُمْ ، وَتُصَلُّونَ عَلَيْهِمْ وَيُصَلُّونَ عَلَيْكُمْ . وشِرَارُ أَئِمَتِكُمْ الَّذِينَ تُبْغِضُونَهُمْ
وَيُبْغِضُونَكُمْ ، وَتَلَعَنُونَهُمْ وَيَلْعَنُونَكُمْ! ))، قَالَ: قُلْنَا: يَا رسول اللهِ ، أَفَلاَ نُنَبِذُهُم ؟ قَالَ
: ((لاَ ، مَا أَقَامُوا فِيَكُمُ الصَّلاَةَ. لَاَ، مَا أَقَامُوا فِيكُمُ الصَّلاَةَ )) رواه مسلم .
قَوْله : ((تصلّون عَلَيْهِمْ )) : تدعون لَهُمْ .
'Auf ibn Malik
% narrates: I heard the Messenger of Allah
saying: "The
best of your rulers are those whom you love and who love you, whom you
pray for and who pray for you. The worst of your rulers are those whom
you dislike and who dislike you, whom you curse and who curse you." We
asked: "O Messenger of Allah! Should we not break our allegiance with
them?" He replied: "No, as long as they establish salah among you. No, as
long as they establish salah among you." (Muslim)