النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
believes in Allah & and the Last Day should be hospitable to his guest.
One who believes in Allah &s and the Last Day should maintain his ties
of kinship. One who believes in Allah &s and the Last Day should speak
good or remain silent." (Bukhārī, Muslim)
Commentary
In this hadith, three signs of a true believer have been enumerated: being hospitable to guests,
maintaining ties of kinship and speaking good.
A person who believes in Allah &s will not be miserly to his guests as he realises that Allah
cks is the sole Provider. Similarly, a believer in the Hereafter understands that he will be
rewarded in Paradise for every morsel that he feeds to others. Honouring of guests was a
common Sunnah amongst all the Messengers of Allah ). If a guest is so hungry that there
is a fear of him losing his life, then it is compulsory to feed him, otherwise, in general
circumstances, it is Mustahab (commendable).
Honouring of the guest means welcoming him with a smiling face, serving him with food,
and seeing to his needs. Once Allah & sent revelation to Ibrahim &
de, "Honour your guests."
So he prepared a roasted calf for every guest. Again revelation was sent to him, "Honour
them." So he prepared a bull. When revelation came down a third time, he prepared a camel
for each one. But revelation was sent down yet again: "Honour your guests." Ibrahim &de was
perplexed. He then realised that honouring them did not refer to excessive food, but serving
them himself, which he did. Then revelation was sent to him, "Now you have honoured
them." (Dalīl al-Faliķīn)
The second sign of a believer that is mentioned in this hadith is maintaining ties of kinship.
When other family members attempt to break off ties, he attempts to maintain them. A person
who believes in Allah & realises that Allah & is watching his every action; if he does good
to them and they do not appreciate it, he understands that Allah & is most appreciative. A
believer in the Hereafter also knows that soon he will leave this world, and if he had fulfilled
the rights of his family members, he will be rewarded.
The third sign of a believer is that he tries to benefit others by means of all his limbs. The
tongue has been singled out because, in comparison to the other limbs, it causes the most
harm and benefit. A person who believes in Allah &s realises that his every word is heard by
Him who is All-Hearing. A believer in the Hereafter knows that he is accountable for every
word he utters and will be rewarded or punished for it in the Hereafter.

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Hadīth 707
، يقول: (( مَنْ
وعن أَبِي شُرَيْح خُوَيْلِدِ بن عَمرو الخُزَاعِّ ◌َِهُ، قَالَ: سَمِعْتُ رسول الله ﴾
كَانَ يُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ جَائِزَتَهُ )) قالوا: وَمَا جَائِزَتُهُ ؟ يَا رسول الله ، قَالَ
: (( يَوْمُهُ وَلَيْلَتُهُ ، وَالصِّيَافَةُ ثَلاثَةُ أَيَّامٍ ، فَمَا كَانَ وَرَاءَ ذَلِكَ فَهُوَ صَدَقَةٌ عَلَيْهِ )) متفقٌ عَلَيْهِ .
وفي رواية لِمسلمٍ : ((لاَ يَحِلُّ لِمُسْلِمٍ أنْ يُقِيمَ عِنْدَ أخِيهِ حَتَّى يُؤْثِمَهُ)) قالوا : يا رسول الله
، وَكَيْفَ يُؤْثِمُهُ؟ قَالَ : (( يُقِيمُ عِنْدَهُ وَلاَ شَيْءَ لَهُ يَقْرِيهِ بِهِ )) .
Abū Shurayh Khuwaylid ibn 'Amr al-Khuzā'ī
narrates: I heard the
Messenger of Allah
saying: "One who believes in Allah &s and the
Last Day should honour the right of his guest." The Sahabah A asked:
"What is his right, O Messenger of Allah?" He replied: "One day and one
night. Hospitality is for three days, and anything in addition to that is
charity for him." (Bukhārī, Muslim)
A narration of Muslim has: "It is not lawful for a Muslim to stay with his
brother for so long that he leads him to sin." The Sahabah A asked: "O
Messenger of Allah! How can he lead him to sin?" He replied: "He continues
staying with him while he has nothing to offer him in hospitality."
Commentary
This means that on the first day, the host should take extra care in serving his guest, and
for the next two days, he should feed his guest according to his normal routine. After three
days, the guest has no right to stay longer; however, if the host allows him to stay, it will be
an act of kindness for which he will be greatly rewarded.
The guest should, however, be considerate towards the host. He should not prolong his stay
to the extent that the host is inconvenienced. The host may then begin harbouring evil
thoughts of the guest, backbite regarding him, or he may be forced to take unnecessary loans
which he may not be able to repay.
If the guest stays more than three days on the insistence of his host or the guest knows
that his host does not mind him staying longer than three days, then it will be acceptable
for him to do so.

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CHAPTER 95
باب استحباب التبشير والتهنئة بالخير
Chapter on the desirability of giving glad tidings and congratulating on the
performance of good deeds
قَالَ الله تَعَالَى: ﴿فَبَشَّرْ عِبَادِ الَّذِيْنَ يَسْتَمِعُوْنَ الْقَوْلَ فَتَّبِعُوْنَ اَحْسَنَهُ﴾ (الزمر: ١٧ -١٨)،
Allāh & says: "So convey glad tidings to My servants who listen attentively
to the speech and follow the best of it." (Sūrah al-Zumar, 17-18)
وقال تَعَالَى: ﴿يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِّنْهُ وَرِضْوَانٍ وَّجَنْتِ لَّهُمْ فِيْهَا نَعِيْمٌ مُّقِيْمٌ﴾ ( التوبة
: ٢١ ) ،
Allāh &s says: "Their Sustainer gives them the glad tidings of His mercy,
pleasure and such gardens where they shall have everlasting bounties."
(Sūrah al-Taubah, 21)
وقال تَعَالَى: ﴿وَأَبْشِرُوْا بِالْجَنَّةِ الَّتِىْ كُنْتُمْ تُوْعَدُوْنَ﴾ (فصلت: ٣٠)،
Allāh &s says: "And rejoice about the Paradise which you have been
promised." (Sūrah Fuşșilat, 30)
وقال تَعَالَى: ﴿فَبَشَرْتُهُ بِغُلْمٍ حَلِيْمِ﴾ (الصافات: ١٠١)،
Allāh &s says: "So we conveyed to him the glad tidings of an obedient
son." (Sūrah al-Ļāffāt, 101)
وقال تَعَالَى: ﴿وَلَقَدْ جَاءَتْ رُسُلُنَآَ اِبْرُهِيْمَ بِالْبُشْرَى﴾ (هود: ٦٩)،
Allāh & says: "Indeed Our Messengers came to Ibrahim with glad tidings."
(Sūrah Hūd, 69)
وقال تَعَالَى: ﴿وَامْرَاتُهُ قَائِمَةٌ فَضَحِكَتْ فَشَّرْنُهَا بِاِسْحْقَ وَمِنْ وَّرَآءِ اِسْحْقَ يَعْقُوْبَ ﴾
( هود : ٧١ )،

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RIYĀD AL-ȘĀLIĶĪN
Allāh &s says: "His wife, standing by, laughed as We conveyed to her the
glad tidings of Ishaq, and Ya qub after Ishaq." (Sūrah Hūd, 71)
وقال تَعَالَى: ﴿فَنَادَتْهُ الْمَلَتِكَةُ وَهُوَ قَائِمٌ يُّصَلَّىْ فِى الْمِحْرَابِ اَنَّ اللهَ يُبَشِّرُكَ بِيَحْيِى﴾
( آل عمران : ٣٩) ،
Allāh &s says: "So the angels called out to him while he stood praying in the
chamber, "Allāh gives you the glad tidings of Yahya." (Sūrah Āl 'Imran, 39)
وقال تَعَالَى: ﴿إِذْ قَالَتِ الْمَلْتِكَةُ يُمَرْيَمُ إِنَّ اللهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيْحُ﴾ ( آل
عمران : ٤٥) الآية ، والآيات في الباب كثيرة معلومة . وأما الأحاديث فكثيرةٌ جِدّاً
وهي مشهورة في الصحيح ، مِنْهَا :
Allāh &s says: "When the angels said, 'O Maryam! Indeed Allah conveys
to you the glad tidings of a word from Him. His name shall be Masih."
(Sūrah Āl 'Imran, 45)
Verses in this regard are many and well known. As for ahadith, they are
numerous and well known. Among them, are the following:
Hadith 708
عن أَبي إبراهيم، ويقال: أَبُو محمد، ويقال: أَبُو معاوية عبد اللهِ بن أبي أوفى ﴾: أنّ رسول
بَشَّرَ خَدِيجَةَ ﴿ه بَيْتِ فِي الجَنَّةِ مِنْ قَصَبٍ ، لَاَ صَخَبَ فِيهِ ، وَلاَ نَصَبَ . متفقٌ عَلَيْهِ .
الله
((القَصَبُ )): هُنَا اللُّؤْلُؤُ الْمُجَوَّفُ. وَ((الصَّخَبُ)): الصِّيَاحُ وَاللَّغَطُ. وَ((النَّصَبُ))
: التَّعَبُ .
Abū Ibrāhīm, who is also known as Abū Muhammad and Abū Mu'āwiyah
'Abdullah ibn Abī Awfa 40%, narrates that the Messenger of Allah
gave
to Khadijah wes the glad tidings of a mansion of pearls in Paradise in which
there will be no noise and no fatigue. (Bukhārī, Muslim)
Commentary
This hadith points to the tremendous virtue of Khadijah wes. She was the first wife of the
Messenger of Allah
and bore all his children except Ibrahim age. She was the first to
accept his message, she spent all her wealth for the cause of Islam, and she consoled the

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Messenger of Allah
when he had little support. As long as she lived, the Messenger of
Allāh
did not remarry. She passed away in the 10th year after prophethood.
Hadīth 709
وعن أبي موسى الأشعري ﴿هُ: أَنَّهُ تَوَضَّأ فِي بَيْتِهِ ، ثُمَّ خَرَجَ ، فَقَالَ: لِأَلْزَمَنَّ رسول الله
، وَلَأَكُونَنَّ مَعَهُ يَوْمِي هَذَا، فَجَاءَ الْمَسْجِدَ ، فَسَأَلَ عَنِ النَّبِّ ﴿، فَقَالُوا وجَّهَ هاهُنَا،
قَالَ : فَخَرَجْتُ عَلَى أَثَرِهِ أسْألُ عَنْهُ ، حَتَّى دَخَلَ بِثْرَ أريسٍ، فَجَلَسْتُ عِندَ الْبَابِ حَتَّى قضى
رسول الله ﴾ حاجتهُ وتوضأ، فقمتُ إليهِ ، فإذا هو قد جلسَ على بئرِ أريسٍ وتوَسَّطَ قُفَّهَا
، وكَشَفَ عنْ ساقيهِ ودلاّهُما في البئرِ ، فسلمتُ عَليهِ ثُمَّ انصَرَفتُ ، فجلستُ عِندَ البابِ ،
فَقُلْتُ: لَأَكُونَنَّ بَوَّابَ رسولِ اللهِ ﴿ الْيَوْمَ، فَجَاءَ أَبُو بَكْرٍ ﴿هُ فَدَفَعَ الْبَابَ ، فقلتُ : مَنْ
هَذَا؟ فَقَالَ : أَبُو بَكْرٍ ، فَقُلتُ : عَلَى رِسْلِكَ ، ثُمَّ ذَهَبْتُ ، فقلتُ: يَا رسول الله ، هَذَا أَبُو بَكْرٍ
يَسْتَأْذِنُ ، فَقَالَ : (( اقْذَنْ لَهُ وَبَشِّرُهُ بِالْجَنَّةِ)) فَأَقْبَلْتُ حَتَّى قُلْتُ لَبِي بَكْرٍ : ادْخُلْ وَرسول
الله ﴿ يُبَشِّرُكَ بِالجَنَّةِ، فَدَخَلَ أَبُو بَكرٍ حَتَّى جَلَسَ عَنْ يَمِينِ النَّبِّ :﴿َ مَعَهُ فِي الْقُفِّ ،
وَدَلَّى رِجْلَيْهِ فِي الِثْرِ كَمَا صَنَعَ رسول الله ﴿، وَكَشَفَ عَنْ سَاقَيْهِ، ثُمَّ رَجَعْتُ وَجَلَسْتُ ،
وَقَدْ تَرَكْتُ أَخِي يَتَوَضَّأْ وَيَلْحَقُنِي ، فقلتُ : إِنْ يُرِدِ الله ◌ِفُلانٍ - يُرِيدُ أَخَاهُ - خَيْراً يَأْتِ بِهِ .
فَإِذَا إِنْسَانٌ يُحَرِّكُ الْبَابِ ، فقلتُ: مَنْ هَذَا؟ فَقَالَ: عُمَرُ بن الخَطَّابِ ، فقلتُ : عَلَى رِسْلِكَ
، ثُمَّ جِئْتُ إِلَى رسول الله ﴿، فَسَلَّمْتُ عَلَيْهِ وَقُلْتُ: هَذَا عُمَرُ يَسْتَأذِنُ؟ فَقَالَ: (( ائْذَنْ لَهُ
وَبَشِّرْهُ بِالجَنَّةِ )) فَجِئْتُ عُمَرَ ، فقلتُ: أَذِنَ وَيُبَشِّرُكَ رسول الله ﴿ بِالجَنَّةِ، فَدَخَلَ فَجَلَسَ
في القُفِّ عَنْ يَسَارِهِ وَدَلَّى رِجْلَيْهِ في البِرِ ، ثُمَّ رَجَعْتُ فَجَلَسْتُ ، فَقُلتُ
مَعَ رسول الله
: إِنْ يُرِدِ اللهُ بِفُلاَنٍ خَيْراً - يَعْنِي أَخَاهُ - يَأْتِ بِهِ ، فَجَاءَ إِنْسَانٌ فَحَرَّكَ الْبَابَ . فَقُلتُ : مَنْ
هَذَا؟ فَقَالَ: عُثْمَانُ بِنِ عَقَّانَ. فقلتُ: عَلَى رِسْلِكَ، وحِثْتُ النَّبِّ ﴿ فَأَخْبَرْتُهُ، فقالَ: ((
ائْذَنْ لَهُ وَبَشِّرْهُ بِالجَنَّةِ مَعَ بَلْوَى تُصِيبُهُ)) فَجِئْتُ ، فقلتُ: ادْخُلْ وَيُبَشِّرُكَ رسولُ الله
بِالجَنَّةِ مَعَ بَلْوَى تُصيبُّكَ ، فَدَخَلَ فَوجَدَ الْقُفَّ قَدْ مُلِىَ، فجلس وِجَاهَهُمْ مِنَ الشِّقِّ الآخرِ .
قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ : فَأَوَّلْتُهَا قُبُورَهُمْ . متفقٌ عَلَيْهِ .
بحفظِ الباب . وَفِيها : أَنَّ عُثْمَانَ حِيْنَ بَشَّرَهُ حَمِدَ
وزاد في رواية : وأمرني رسولُ الله
اللهَ تَعَالَى، ثُمَّ قَالَ : اللهُ المُسْتَعانُ .
وَقَوْلُهُ : ((وَجَّهَ)) بفتحِ الواوِ وتشديد الجيمِ. أَيْ: تَوَجَّهَ . وَقَوْلُه: (( بِثْر أَرِيْسٍ)) هُوَ بفتح

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الهمزة وكسرِ الراءِ وبعدها ياءٌ مثناة من تحت ساكنة ثُمَّ سِين مهملة وَهُوَ مصروف ومنهم
من منع صرفه، وَ((القُفَّ)) بضم القاف وتشديد الفاءِ: وَهُوَ المبنيُّ حول البئر. وَقَوْلُه: ((
عَلَى رِسْلِك)) بكسر الراء عَلَى المشهور ، وقيل : بفتحِهَا ، أَيْ : ارفق .
Abū Mūsā al-Ash'arī 4
" narrates that he performed wudū' at his house
and then went out. He said to himself: "I will stay close to the Messenger
of Allāh
and remain with him today." He went to the masjid and asked
where the Messenger of Allah
was. The Șahabah A
said: "He went
in that direction." He said: "So I followed him asking about him until
he entered the well of Arīs. I sat down at the entrance waiting until the
Messenger of Allah
had relieved himself and performed wudū'. I then
went up to him. He was sitting on the edge of the well, his legs were
exposed and were dangling into the well. I greeted him, and then went
and sat at the entrance. I thought to myself: 'Today, I will be the guard of
the Messenger of Allah
' Abu Bakr
came and knocked at the door.
I asked: 'Who is it?' He replied: 'Abu Bakr' I said: 'Please wait.' I went and
said: 'O Messenger of Allah
Abu Bakr is requesting permission to enter.'
He said: 'Allow him in and give him the glad tidings of Paradise.' I went
back and said to Abu Bakr: 'You may enter, and the Messenger of Allah
gives you glad tidings of Paradise.' Abu Bakr entered and sat down on the
right of the Messenger of Allah
on the edge of the well with his legs
dangling over the edge as the Messenger of Allah
had done, exposing
his shanks. I then went back and sat down. I had left my brother performing
ablution and intending to join me, and I thought to myself: 'If Allah des
wills good for someone - referring to his brother - He will bring him.' At
that moment, someone knocked at the door. I asked: 'Who is it?' He said:
"Umar ibn al-Khattab.' I said: 'Please wait.' I went to the Messenger of
Allāh
, greeted him and said: "Umar is requesting permission to enter.'
He said: 'Allow him in and give him glad tidings of Paradise.' I went back
and said to 'Umar: 'You may enter, and the Messenger of Allah
gives
you glad tidings of Paradise.' 'Umar entered, sat down on the left of the
Messenger of Allah
on the edge of the well with his legs dangling over
the edge. I then went back and sat down. I thought to myself: 'If Allah des
wills good for someone - referring to his brother - He will bring him.' At
that moment someone knocked at the door. I asked: 'Who is it?' He said:
"Uthman ibn 'Affan.' I said: 'Please wait.' I went to the Messenger of Allah
and informed him. He said: 'Allow him in and give him glad tidings of

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RIYĀD AL-ȘĀLIĶĪN
Paradise together with a calamity that will afflict him.' I went back and
said to him: 'You may enter, and the Messenger of Allah
gives you the
glad tidings of Paradise together with a calamity that will afflict you.' He
entered and found no space to sit at the edge. So he went and sat on the
other side facing them."
Sa'īd ibn al-Musayyib
said: "I interpreted it as their graves." (Bukhārī,
Muslim)
Another narration adds: "The Messenger of Allah
commanded me to
guard the door." It also states: "When the Messenger of Allah
gave
'Uthman 4% glad tidings, he praised Allah &s and said: 'Help is sought
from Allah 's alone."
Commentary
This hadith points to the virtue of Abu Bakr
'Umar
and 'Uthman &
s, and shows that
they are from the inhabitants of Paradise.
Additional Points
V The Șahabah
were eager to be in the company of the Messenger of Allah
and
serve him.
v One should clearly state one's name when requesting for permission to enter any place.
V The Messenger of Allah
miraculously predicted the calamity that 'Uthman de would
face. Scholars mention that this calamity referred to the incident when people besieged
his house and eventually martyred him after being influenced by the baseless propaganda
of the Jew, 'Abdullah ibn Sabā.
v It is preferable to sit on the right hand side of a person if space permits.
v Said ibn al-Musayyib & regarded their sitting arrangement as an indication that the
Messenger of Allah
, Abu Bakr de and 'Umar
would be buried together while
'Uthman å
would be buried separately. His interpretation was correct because Abu Bakr
was buried on the right of the Messenger of Allah
‘Umar
on his left while
'Uthman dog was buried in Baqī.
Hadith 710
، وَمَعَنَا أَبُو بَكرٍ وَعُمَرُ فعله في
وعن أبي هريرة ﴿لَهُ، قَالَ: كُنَّا قُعُوداً حَوْلَ رسولِ الله
نَفَرٍ ، فَقَامَ رسولُ اللهِ ﴿ مِنْ بَيْنِ أَظْهُرِنَا فَأَبْطَأْ عَلَيْنَا، وَخَشِيَنَا أنْ يُقْتَطَعَ دُونَا وَفَزِعْنَا فَقُمْنَا
، فَكُنْتُ أَوَّلَ مَنْ فَزَعَ ، فَخَرَجْتُ أَبْتَغِي رسولَ اللهِ ﴿، حَتَّى أَتَيْتُ حَائِظاً للأنصَارِ لِبَنِي

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النَّجَارِ ، فَدُرْتُ بِهِ هَلْ أَجِدُ لَهُ بَاباً ؟ فَلَمْ أَجِدْ ! فَإِذَا رَبِيعٌ يَدْخُلُ فِي جَوْفِ حَائِطٍ مِنْ بِثْرٍ
خَارِجَهُ - وَالرَّبِيعُ: الجَدْوَلُ الصَّغِيرُ - فَاحْتَفَرْتُ، فَدَخَلْتُ عَلَى رسول اللـهِ﴾، فَقَالَ: ((
أَبُو هُرَيْرَةَ؟ )) فقلتُ : نَعَمْ، يَا رسول اللهِ ، قَالَ: (( مَا شأنُكَ؟ )) قُلْتُ: كُنْتَ بَيْنَ أَظْهُرِنَا
فَقُمْتَ فَأَبْطَأْتَ عَلَيْنَا ، فَخَشِيَنَا أنْ تُقْتَطَعَ دُونَنَا ، ففزعنا ، فَكُنْتُ أوّلَ مَنْ فَزِعَ ، فَأَتَيْتُ هَذَا
الحَائِطَ ، فَاحْتَفَرْتُ كَمَا يَحْتَفِرُ الثَّعْلَبُ، وهؤلاء النَّاسُ وَرَائِي، فَقَالَ: (( يَا أَبَا هُرَيْرَةَ ))
وَأَعْطَانِي نَعْلَيْهِ ، فَقَالَ : (( اذْهَبْ بِنَعْلَّ هَاتَيْنِ ، فَمَنْ لَقِيتَ مِنْ وَرَاءِ هَذَا الحَائِطِ يَشْهَدُ أنْ
لا إله إِلاَّ اللـه مُسْتَيِّقِنَا بِهَا قَلْبُهُ، فَبَشِّرْهُ بِالجَنَّةِ ... )) وَذَكَرَ الحديثَ بطوله ، رواه مسلم .
(( الرَّبِيعُ)): النَّهْرُ الصَّغَيرُ، وَهُوَ الجَدْوَلُ - بفتح الجيمِ - كَمَا فَسَّرَهُ في الحديثِ . وَقَوْلُهُ
: ((احْتَفَرْتُ)) روِي بالراء وبالزاي ، ومعناه بالزاي: تَضَامَمْتُ وتَصَاغَرْتُ حَتَّى أَمْكَنَنِي
الدُّخُولُ .
Abū Hurayrah
e narrates: "We were sitting in a group with the Messenger
of Allāh
together with Abu Bakr &
and 'Umar
The Messenger
of Allāh
then stood up and left us. After quite some time had passed
and he still did not return, we began to fear that some harm had come
to him. We stood up in alarm. I was the first to be alarmed and I went
out in search of the Messenger of Allah
until I reached an orchard of
the Ansar belonging to the Banu al-Najjar." I walked around the orchard
to see if I could find an entrance, but I did not find any. But, there was a
brook flowing into the orchard from a well on the outside. A brook is a
small stream. I squeezed through and went inside to meet the Messenger
of Allāh
. He asked: 'Is that Abū Hurayrah?' I replied: 'Yes, O Messenger
of Allah.' He asked: 'What is the matter?' I replied: 'You were with us and
then you got up and took a long time returning. We feared that something
had happened to you in our absence and we became alarmed. I was the
first to be alarmed and I came to this orchard, squeezing in like a fox. The
people are waiting behind me.' He said: 'O Abū Hurayrah!' and he gave
me his shoes. He said, 'Take these shoes of mine and give glad tidings of
Paradise to whoever you meet behind this orchard who testifies with full
conviction of heart that there is none worthy of worship except Allah &s."
He then related the hadith in full. (Muslim)
Commentary
After Abū Hurayrah 4% received this good news, he conveyed it to the first person he met,

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RIYĀD AL-ȘĀLIĶĪN
which was 'Umar
‘Umar
struck him on his chest and told him not to convey this to
the people. When the Messenger of Allah
heard of this, he asked 'Umar de why he had
prevented Abu Hurayrah 4
from conveying the message. 'Umar de explained that people
would rely on this good news and neglect the performance of good deeds, with the result
that they would be deprived of the higher stages of Paradise. The Messenger of Allah
agreed with 'Umar's 44
s opinion.
This hadith gives glad tidings for a true believer who lives with īman and passes away with
īman that he will enter Paradise, either directly or after being punished in Hell for his sins.
The qualification of having "full conviction of heart" when testifying to the oneness of Allah
confirms the belief of the Ahlus Sunnah Wal Jama ah who consider both a verbal declaration and
internal belief as essential components of true faith. Further, the testimony of the oneness of
Allah &s must be accompanied with the belief in Muhammad
as the Messenger of Allah.
One who proclaims the testimony of faith must also fulfil all its prerequisites such as salah,
zakāh, fasting Haj, etc. in order for him to successfully enter Paradise without punishment.
Hadith 711
وعن ابن شَمَاسَة ، قَالَ: حَضَرْنَا عَمْرَو بِنَ العَاصِ ﴿هُ وَهُوَ فِي سِيَاقَةِ الْمَوْتِ ، فَبَكَى طَوِيلاً
، وَحَوَّلَ وَجْهَهُ إِلَى الْجِدَارِ ، فَجَعَلَ ابْنُهُ، يَقُولُ: يَا أَبَتَاهُ، أمَا بَشَّرَكَ رسولُ الله ◌ِ﴿هُ بِكَذَا؟
بِكَذَا؟ فَأَقْبَلَ بِوَجْهِهِ ، فَقَالَ: إِنَّ أَفْضَلَ مَا نُعِدُّ شَهَادَةُ أنْ لا إلهَ إِلَّ
أمَا بَشَّرَكَ رسولُ اللهِ لُ﴾
الله ، وَأَنَّ مُحَمَّداً رسول اللهِ ، إنِّي قَدْ كُنْتُ عَلَى أَطْبَاقِ ثَلاَثٍ: لَقَدْ رَأيْتُنِي وَمَا أَحَدٌ أَشَدّ
﴿ مِّ ، وَلاَ أَحَبَّ إِلَّ مِنْ أنْ أَكُونَ قِدِ اسْتَمكنتُ مِنْهُ فَقَتَلْتُهُ ، فَلَوْ مُتُّ
بُغْضاً لرسولِ الله ﴾
عَلَى تلكَ الحَالِ لَكُنْتُ مِنْ أَهْلِ النَّارِ ، فَلَمَّا جَعَلَ اللهُ الإسلامَ في قَلْبِي أَتَيْتُ النبيَّ
فقُلْتُ: ابسُطْ يَمِينَكَ فَأُبَايِعُك ، فَبَسَطَ يَمِينَهُ فَقَبَضْتُ يَدِي ، فَقَالَ : (( مَا لَكَ يَا عَمْرُو ؟))
قلتُ: أردتُ أنْ أَشْتَرِطَ ، قَالَ : ((تَشْتَرِطِ مَاذا؟ )) قُلْتُ: أنْ يُغْفَرَ لِي، قَالَ : (( أمَا عَلِمْتَ
أن الإسلامَ يَهْدِمُ مَا كَانَ قَبْلَهُ ، وَأن الهِجْرَةَ تَهْدِمُ مَا كَانَ قَبَلَهَا، وَأَنَّ الحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ
(؟)) وَمَا كَانَ أحدٌ أَحَبَّ إِلَّ مِنْ رَسُولِ اللهِ ﴾، وَلاَ أَجَلَّ في عَينِي مِنْهُ وَمَا كُنْتُ أُطيقُ أن
أملاً عَينِي مِنْهُ؛ إجلالاً لَهُ ، ولو سئلت أن أصفه مَا أطقت ، لأني لَمْ أكن أملأ عيني مِنْهُ ،
ولو مُتُّ عَلَى تِلْكَ الحالِ لَرجَوْتُ أن أَكُونَ مِنْ أهْلِ الجَنَّةِ ، ثُمَّ وَلِنَا أَشْيَاءَ مَا أَدْرِي مَا حَالِي
فِيهَا ؟ فَإِذَا أَنَا مُتُّ فَلاَ تَصْحَبِّي نَائِحَةٌ وَلاَ نَارٌ ، فَإِذَا دَفَتُمُونِي ، فَشُنُّوا عَلَّ التُّرابَ شَّاً ،
ثُمَّ أقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا تُنْحَرُ جَزورٌ ، وَيُقْسَمُ لَحْمُهَا، حَتَّى أَسْتَأْنِسَ بِكُمْ ، وَأَنْظُرَ مَا

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أُرَاجِعُ بِهِ رَسُلَ رَبّي . رواه مسلم .
قَوْله : (( شُنُّوا)) رُوِي بالشّين المعجمة والمهملةِ ، أيْ: صُبُّوه قَليلاً قَليلاً ، والله سبحانه
أعلم .
Ibn Shimasah & narrates: We were with 'Amr ibn al-'As aga while he was on his deathbed.
He cried for a long time with his face turned towards the wall. His son said to him: O my
father! Did the Messenger of Allah
not give you such and such glad tiding? Did the
Messenger of Allāh
not give you such and such glad tiding?" He turned his face and said:
"The best we prepared is the testimony that there is none worthy of worship except Allah
Les and that Muhammad is the Messenger of Allah. I have passed through three stages in
my life. I remember a time when there was no one with greater enmity for the Messenger
of Allāh
than I, and I desired nothing more than to have power over him so that I could
kill him. If I had died in that condition, I would have certainly been from the inhabitants
of the Hell-fire. When Allah & placed Islam in my heart, I went to the Messenger of Allah
and said: 'Extend your right hand so that I may pledge allegiance to you.' He stretched
out his right hand, but I then withdrew my hand. He
asked: 'What is wrong, O 'Amr?' I
replied: 'I would like to make a condition.' He
asked: 'What condition would you like to
make?' I replied: 'That I be forgiven.' He
said: 'O 'Amr! Do you not know that Islam wipes
out all the sins committed before it, and that emigration wipes out all the sins committed
before it, and that Haj wipes out all the sins committed before it?' There was no one who I
loved more than the Messenger of Allah
and no one was more honourable in my sight
than him. I could not even look at him in the eye, due to the respect I had for him. If I were
asked to describe him, I would not be able to do so because I never looked at him in the
eye. If I had passed away in that condition, I would have hoped to be among the inhabitants
of Paradise. Then we were assigned the responsibility of certain matters and I do not know
what my condition is regarding them. When I pass away, no wailing woman or fire should
accompany me. When you bury me, ensure that you throw sand onto me gently. Then stand
around my grave for as long as it takes to slaughter a camel and distribute its meat so that
I may be comforted by your presence and I may know what answers to give to the angels
of my Sustainer." (Muslim)
Commentary
This hadith teaches us that it is desirable to encourage a person in the throes of death to be
hopeful of Allah's & mercy. Verses and ahadith of Allah's & mercy and forgiveness may be
mentioned to him, and he may be reminded of his good deeds.
'Amr ibn al-'Āş
mentioned three stages of his life:

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RIYĀD AL-ȘĀLIĶĪN
1. Before he accepted Islam.
2. After he accepted Islam.
3. His era of governorship.
At the time of his demise, he was concerned about this third phase of his life, perhaps
because he felt that he had been deficient in fulfilling his responsibilities. Historians have
stated that he was the governor of Egypt for ten years and three months: four years during
the rule of 'Umar &
, four years during the rule of 'Uthman &
and two years and three
months during the rule of Mu'awiyah 4
The hadith mentions the great virtue of Islam, emigration and Haj. Scholars have stated that
these noble actions obliterate sins pertaining to the rights of Allah &s. As for sins pertaining
to the rights of fellow human beings, such as trusts and loans, these will not be forgiven
until they have been restored or forgiveness has been sought from the wronged individual.
Additional Points
v It is permissible to cry at the time of one's death hoping for Allah's & forgiveness.
v The Șahabah respected the Messenger of Allah
to such an extent that they would not
even gaze at him directly.
v It is necessary to make a bequest during one's lifetime for the prohibition of incorrect
customs at the time of one's burial or else one will receive a share of the resultant sin.
v It is Mustahab (advisable) to remain at the grave for a while after burial.
v The deceased is aware of those at the graveyard and even hears their footsteps.
v Questioning in the grave by the angels, Munkar and Nakir, is a reality.
CHAPTER 96
باب وداع الصاحب ووصيته عند فراقه للسفر وغيره والدعاء لَهُ وطلب الدعاء مِنْهُ
Chapter on someone saying farewell and his advice when he departs on a
journey, etc., and supplicating for him and asking him to supplicate
قَالَ الله تَعَالَى: ﴿وَوَصَّى بِهَا اِبْرُهُمُ بَنِيْهِ وَيَعْقُوْبُ يُبَنِىَّ إِنَّ اللهَ اصْطَفَى لَكُمُ الدِّيْنَ فَلاَ
تَمُؤْتُنَّ إِلَّ وَاَنْتُمْ مُّسْلِمُوْنَ آَمَ كُنْتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوْبَ الْمَوْتُ إِذْ قَالَ لِبَنِيْهِ مَا تَعْبُدُوْنَ
مِنْ بَعْدِىْ قَالُوْا نَعْبُدُ الْهَكَ وَالْهَ أَبَتِكَ اِبْرُهِمَ وَاِسْمُعِيْلَ وَاِسْحْقَ الْهَا وَ احِدًا وَّنَحْنُ لَهُ
مُسْلِمُوْنَ﴾ ( البقرة: ١٣٢ - ١٣٣ ).

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RIYĀD AL-ȘĀLIĶĪN
Allāh &s says: "Ibrahim and Ya qub advised their sons about it saying, 'O my
sons! Verily Allah has chosen this religion for you, so die only as Muslims.
Or were you present when death presented itself before Ya'qub? When he
asked his sons: 'What will you worship after my death?' They replied: 'We
will worship your Sustainer and the Sustainer of your forefathers, Ibrahim,
Ismā'il and Ishaq, Him Who is only One Allah. We surrender to Him only."
(Sūrah al-Baqarah, 132-133)
Hadīth 712
- الذي سبق في باب إكرام أهل بَيْتِ رسول
وأما الأحاديث فمنها : حديث زيد بن أرقم
- قَالَ: قَامَ رسول الله ﴿ فِنَا خَطِيباً، فَحَمِدَ الله، وَأَثْنَى عَلَيْهِ، وَوَعَظَ وَذَكَّرَ ،
الله م
ثُمَّ قَالَ : (( أمَّا بَعْدُ ، ألاَ أَيُّهَا النَّاسُ، إِنَّمَا أَنَا بَشَرٌ يُوشِكُ أنْ يَأْتِيَ رَسُولُ رَبِّي فَأُجِيبَ ، وَأَنَا
تَارِكٌ فِيَكُمْ تَقَلَيْنِ ، أَوَّلَهُمَا: كِتَابُ اللهِ ، فِيهِ الْهُدَى وَالنُّورُ ، فَخُذُوا بِكِتَابِ اللهِ وَاسْتَمْسِكُوا
بِهِ))، فَحَثَّ عَلَى كِتَابِ اللهِ ، وَرَغَّبَ فِهِ، ثُمَّ قَالَ : (( وَأَهْلُ بَيْتِي ، أَذَكِّرُكُمُ اللهَ في أَهْلِ
بَّتِي )) رواه مسلم ، وَقَدْ سَبَقَ بِطُولِهِ .
A hadith passed in the chapter on honouring the family of the Messenger
of Allāh
in which Zayd ibn Arqam
% narrates: "The Messenger of
Allāh
stood up among us to deliver a sermon. He praised and glorified
Allāh &s, admonished and reminded us and said: 'Listen, O people! I am
merely a mortal. A messenger of my Sustainer (i.e. the angel of death) will
soon come to me and I will respond to his call. I am leaving two important
things among you. The first is the Book of Allah which contains guidance
and illumination. So accept the Book of Allah and hold on firmly to it.'
He emphasised practising on the Book of Allah and encouraged holding
firmly onto it. He then said: And (the second is) my family. I order you to
obey Allah and to fulfil the rights of my family." (Muslim) This hadith was
quoted previously in full.
Commentary
This hadith was mentioned previously. See hadith 346. It has been mentioned in this chapter
in order to show that the Messenger of Allah
advised his Sahābah when he felt that his
death was imminent. It is, similarly, Mustahab (advisable) for a Muslim to advise family and
friends to practise upon Islam, at the time of death and before departing on a journey.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 713
وعن أبي سليمان مالِك بن الحُوَيْرِثِ ﴿هَ، قَالَ: أَيْنَا رسولَ الله ﴿، وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ،
رَحِيماً رَفيقاً ، فَظَنَّ أَنّا قد اشْتَقْنَا أَهْلَنَا، فَسَأْلَنَا
فَأَقَمْنَا عِنْدَهُ عِشْرِينَ لَيْلَةً، وَكَانَ رسولُ اللهِ ﴾
عَمَّنْ تَرَكْنَا مِنْ أَهْلِنَا، فَأَخْبَرْنَاهُ ، فَقَالَ : ((ارْجِعُوا إِلَى أَهْلِيَكُمْ، فَأَقِيمُوا فِيهِمْ ، وَعَلِّمُوهُم
وَمُرُوهُمْ ، وَصَلُّوا صَلاَةَ كَذَا فِي حِيْنِ كَذَا ، وَصَلُّوا كَذَا فِي حِيْنِ كَذَا ، فَإِذَا حَضَرَتِ الصَّلاَةُ
فَلْيُؤَذِّنْ لَكُمْ أحَدُكُمْ وَلْيُؤُمَّكُمْ أَكْبَرُكُمْ )) متفقٌ عَلَيْهِ .
زاد البخاري في رواية لَهُ : (( وَصَلُّوا كَمَا رَأيْتُمُونِي أُصَلِّي)).
وَقَوْلُه : (( رحِيماً رَفِيقاً )) رُوِيَ بِفاءٍ وقافٍ ، وَرُوِيَ بقافينِ .
Abū Sulayman Mālik ibn al-Huwayrith12
narrates: "We went to the
Messenger of Allah
and we were a group of young men of similar
age. We stayed in his company for 20 days. The Messenger of Allah
was very merciful and soft-hearted. It therefore occurred to him that we
were probably missing our families, and he asked us about those of our
family we had left behind. When we informed him, he said: 'Return to your
families, remain among them, teach them, and instruct them towards good.
Perform such-and-such salah at such-and-such time, and such-and-such
șalāh at such-and-such time. When it is time for salah, one of you should
call out the adhan and the eldest of you should lead the salah as Imām."
(Bukhārī, Muslim)
Bukhārī adds in a narration of his: "Perform salah as you saw me performing
șalāh."
Commentary
The young men went to spend some time in the company of the Messenger of Allah
in order to learn the laws of Islam from him. This proves the compulsion of travelling for
knowledge if there is no knowledgeable person in one's area. After acquiring knowledge, it
is also necessary to impart it to those who are unlearned.
The Messenger of Allah
was extremely merciful and soft-hearted to those who sacrificed
12 Abū Sulayman Malik ibn al-Huwayrith 4% was from the Laith tribe. He stayed for 20 days in the
company of the Messenger of Allah
and then resided in Başrah, where he passed away in 94 Hijrī.
15 ahādīth have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
their time to acquire knowledge. He understood their mind-set, and when he felt that they
were missing home, he sent them back. From this, we learn that it is Mustahab (advisable)
for a teacher or superior to enquire regarding the well-being of his students or subordinates.
Additional Points
v Adhan should be called out before salah, even if one is on a journey.
v The hadith stresses the importance of performing salah in congregation at its appropriate
time, whether one is resident or on a journey. Many people are lax during travel, hence
the Messenger of Allah
commanded them to always be punctual with salah.
v If all the people present are equal in knowledge, as was the case here, then the eldest
should lead the salah. This is on condition that there is no appointed Imam.
Hadith 714
وعن عمرَ بن الخطاب ﴿ه، قَالَ: اسْتَأَذَنْتُ النَّبِيَّ :﴿ فِي الْعُمْرَةِ ، فَأَذِنَ ، وقال : (( لاَ
تَنْسَانَا يَا أُخَيَّ مِنْ دُعَائِكَ )) فقالَ كَلِمَةَ ما يَسُرُّنِي أَنَّ لِي بِهَا الدُّنْيًا .
وفي رواية قَالَ : ((أَشْرِكْنَا يَا أُخَيَّ فِي دُعَائِكَ )) رواه أَبُو داود والترمذي ، وقال: (( حديث
حسن صحيح )) .
'Umar ibn al-Khattab 4% narrates: "I sought permission from the Messenger
of Allāh
to perform 'Umrah, so he granted me permission and said: 'O
my brother! Do not forget us in your supplications.' 'Umar
said: 'This
phrase of the Messenger of Allah
pleased me to such an extent that I
would not exchange it for the entire world."
Another narration has: "O my brother! Include us in your supplications."
(Abū Dāwūd, Tirmidhī)
Commentary
This hadith was discussed previously. See hadith 373. It has been mentioned in this chapter
to show that one should request for du'a' from others, even if one is superior in knowledge
and status. It also proves that it is beneficial to request the pious for du'ās.
Additional Points
The hadith illustrates the tremendous humility of the Messenger of Allah
Despite
his elevated status, he sought the du'a' of his Sahābah.
The fact that 'Umar de sought permission before proceeding for an act of worship
teaches us that juniors should always seek advice and permission from their seniors even

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when engaging in optional good actions.
The hadith points to the virtue and status of 'Umar
and that he was from amongst
those whose du'as were readily accepted by Allah &s.
v One should not only supplicate for oneself, but also for family, friends and others.
Hadith 715
وعن سالم بنِ عبدِ الله بنِ عمر: أنَّ عبدَ اللهِ بن عُمَرَ ﴿هَ، كَانَ يَقُولُ للرَّجُلِ إِذَا أَرَادَ سَفَراً:
﴿ يُوَدِّعُنَا، فَيَقُولُ : (( أَسْتَوْدِعُ اللهَ دِينَكَ ،
ادْنُ مِنِّي حَتَّى أُوَدِّعَكَ كَمَا كَانَ رسولُ الله .
وَأَمَانَتَكَ، وَخَواتِيمَ عَمَلِكَ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Sālim ibn 'Abdillah ibn 'Umar & narrates that 'Abdullah ibn 'Umar
used to say to a person who intended going on a journey, "Come close to
me so that I may say farewell to you just as the Messenger of Allah
used to say farewell to us." He would then say: "I entrust to Allah &s your
religion, your trust, and your final actions." (Tirmidhi)
Vocabulary and Definitions
sie (your religion) - May Allah &s protect your religion and faith.
JELi (your trust) - May Allah Les protect your obligations of Shari ah, your family at home,
and the rights of fellow human beings on your journey.
suas sl (your final actions) - May Allah &s allow you to perform righteous actions which
will benefit you in the Hereafter.
Commentary
The du'a' mentioned in this hadith is concise yet comprehensive. It combines the best needs
of this world and the Hereafter.
Religion is mentioned first because people generally become lax in salah and other religious
injunctions during travel. One interacts with various types of people, therefore lies and
deception may easily occur. Hence, the du'a' is a reminder that one should always remain
Allāh- conscious.
'Allamah Munawi stated that it is Sunnah for a person who intends to go on a journey
to repent from his sins, seek the forgiveness of those he has oppressed, join ties of kinship
with estranged family members, prepare his will and testament, and return all trusts in his
possession.

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Hadith 716
﴿ إِذَا أَرَادَ أنْ يُوَدِّعَ
وعن عبدِ الله بن يزيدَ الخطْمِيِّ الصحابيِّ ﴿َّهُ، قَالَ : كَانَ رسولُ الله
الجَيشَ ، قَالَ : ((أسْتَوْدِعُ اللهَ دِينَكُمْ، وَأَمَانَتَكُمْ، وَخَواتِيمَ أَعْمَالِكُمْ )) حديث صحيح ،
رواه أبو داود وغيره بإسناد صحيح .
'Abdullah ibn Yazīd al-Khațmī13 ¿
narrates that when the Messenger of
Allāh
wanted to say farewell to an army, he would say: "I entrust to
Allāh & your religion, your trust, and your final actions." (Abū Dawud)
Commentary
It is advisable for a leader to send off his army with the du'a' quoted in this hadith, impressing
upon them the importance of the religion for which they are going out to engage in battle.
Hadith 717
، فَقَالَ : يَا رسولَ الله، إنّي أُرِيدُ سَفَراً ،
وعن أنسٍ ﴿هُ، قَالَ: جَاءَ رَجُلٌ إِلَى النبي ◌ِ
فَزَوِّدْنِي ، فَقَالَ : ((زَوَّدَكَ اللـه التَّقْوَى)) قَالَ: زِدْنِي قَالَ: (( وَغَفَرَ ذَنْبَكَ )) قَالَ : زِدْنِي ،
قَالَ: ((وَيَسَّرَ لَكَ الْخَيْرَ حَيْثُمَا كُنْتَ)) رواه الترمذي ، وقال: ((حديث حسن )).
Anas 4% narrates: "A man came to the Messenger of Allah
and said: 'O
Messenger of Allah! I intend going on a journey so give me provisions.' He
said: 'May Allah provide you with righteousness.' The man said: 'Give me
more.' He said: 'May He forgive your sins.' The man said: 'Give me more.'
He said: 'May He make goodness easy for you wherever you are." (Tirmidhi)
Vocabulary and Definitions
The word 39; is derived from the root word 31; which means provisions. The Qu'ran utilises
the same word while discussing Haj.
﴿وَتَزَوَّدُوْا فَإِنَّ خَيْرَ الَّادِ التَّقْوَى﴾
13 Abdullah ibn Yazīd al-Khațmī dog accepted Islam with his father Yazid. He was present at the pledge
of Ridwan, while he was only 17 years of age. In the year 65 Hijrī he was appointed as the governor
of Makkah Mukarramah for a few days during the khilafah of 'Abdullah Ibn Zubair 4%. He was also
appointed as governor of Kufa, where he eventually passed away. 27 ahadith have been narrated from
him, some directly, and some through Șahabah such as Abū Ayyub al-Ansarī 4%, Ibn Mas'ud 4%, 'Umar
s and Hudhaifah ibn al-Yaman

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Take your provisions along with you, but the best provision is taqwa. (Sūrah
al-Baqarah, 197)
Commentary
It is Mustahab (advisable) for one proceeding on a journey to request du'ās from his brothers,
and for them to supplicate on his behalf for goodness. Based on this hadith, it is also acceptable
to ask a person for additional du'ās, and for the latter to comply in order to bring joy to the
heart of the one requesting du'ās.
From his approach, the Messenger of Allah
realised that the questioner wanted spiritual
provisions, hence the Messenger of Allah
supplicated for him. 'Allamah Țībī > mentioned
that it is possible that he requested physical provisions for the journey such as food, however
the Messenger of Allah
wisely directed his focus to that which was of greater importance,
namely righteousness and Allah-consciousness.
The greatest provision that a believer can have is taqwa, which is to abstain from the
disobedience of Allah & and follow His commands. In the Qur'an, Allah & has promised
forgiveness and His assistance for those who adopt taqwa.
"May He make goodness easy for you wherever you are," is a comprehensive supplication of
goodness for all worldly and religious needs.
CHAPTER 97
باب الاستخارة والمشاورة
Chapter on seeking guidance from Allah &s and on mutual consultation
قَالَ الله تَعَالَى: ﴿وَشَاوِرْهُمْ فِى الْأَمْرِ﴾ (آل عمران: ١٥٩)،
Allāh &s says: "And consult with them in matters." (Sūrah Al 'Imran, 159)
وقال الله تَعَالَى: ﴿وَآَمْرُهُمْ شُوْرِى بَيْنَهُمْ﴾ (الشورى: ٣٨) أيْ: يَتَشَاوَرُونَ بَيْنَهُمْ فِيهِ .
Allāh & says: "and whose matters are by mutual consultation." (Sūrah
al-Shūrā, 38) In other words, they consult each other.

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Introduction
Allah & advised the Messenger of Allah
in the Qu'ran to consult the Sahabah
before
commencing any important action. Hence, the Messenger of Allah
often consulted them
in order to determine the best course of action. For example, when the confederates were
marching towards Madinah Munawwarah to attack the Muslims, the Messenger of Allah
gathered the Șahabah A
and acted on the view of Salman al-Farisi &
, who advised
that a trench be dug around a specific portion of Madinah Munawwarah. In emulation of
the Messenger
the Sahabah also used to consult with one another in their affairs.
‘Alī
narrates that he asked the Messenger of Allah
"If any matter arises (after
your demise) regarding which there is no clear command or prohibition regarding it, then
what should we do?" The Messenger of Allah
said, "Consult the jurists and worshippers
regarding it (and then pass a decision). Do not pass a decision on an individual opinion."
(Țabarānī in Awsat)
A narration of Adab al-Mufrad states that when people consult before proceeding with an
action, they will be guided to the right path.
It should be remembered that consultation only applies to matters regarding which there
are no clear guidelines in the Shariah. However, wherever there are commands from Allah
or the Messenger of Allah
then it is not permissible to consult. Also, consultation
should be with those who are knowledgeable and experienced. Consulting with those who
are sinful and ignorant causes more harm than good.
Hadith 718
يُعَلِّمُنَا الاسْتِخَارَةَ في الأمُورِ كُلُّهَا كَالسُّورَةِ مِنَ
وعن جابر ﴿هُ، قَالَ : كَانَ رسولُ الله :
القُرْآنِ ، يَقُولُ : (( إِذَا هَمَّ أحَدُكُمْ بِالأَمْرِ ، فَلْيَرَكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الفَرِيضَةِ ، ثُمَّ ليقل : اللَّهُمَّ
إِنِّي أَسْتَخِيْرُكَ بِعِلْمِكَ ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وأسْألُكَ مِنْ فَضْلِكَ العَظِيْمِ ، فَإِنَّكَ تَقْدِرُ وَلاَ
أَقْدِرُ ، وَتَعْلَمُ وَلاَ أَعْلَمُ ، وَأَنْتَ عَلَّمُ الْغُيُوبِ. اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الأَمْرَ خَيْرٌ لِي
فِي دِينِي وَمَعَاشِي وَعَاقِبَةٍ أَمْرِي)) أَوْ قَالَ : ((عَاجِلٍ أمْرِي وَآَجِلِهِ ، فاقْدُرْهُ لِي وَيَسِّرُهُ لِي ،
ثُمَّ بَارِكْ لِي فِيهِ . وَإِنْ كُنْتَ تَعْلَمُ أنَّ هَذَا الأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةٍ أَمْرِي )) أَوْ
قَالَ : ((عَاجِلٍ أَمْرِي وَآجِلِهِ ؛ فَاصْرِفُهُ عَنِّي ، وَاصْرِفْنِي عَنْهُ ، وَاقْدُرْ لِيَ الخَيْرَ حَيْثُ كَانَ ،
ثُمَّ أَرْضِنِي بِهِ )) قَالَ : ((وَيُسَمِّيْ حَاجَتَهُ )) رواه البخاري .
Jābir dog narrates: "The Messenger of Allah
used to teach us to make

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RIYĀD AL-ȘĀLIĶĪN
istikhārah just as he would teach us a sūrah of the Qur'an. He would say:
'When any of you intends doing something, he should perform two rak'āts
of optional salah and then say: O Allah! I ask You for guidance through
Your knowledge and I ask you for strength through Your power. I ask You
of Your vast bounty. Surely, You have the power while I do not. You have
knowledge while I do not. You have ultimate knowledge of the unseen. O
Allah, if You know that this matter is beneficial to my Islam, my livelihood
and the final outcome of my matters (or he said: my matter now or later)
then ordain it for me, make it easy for me, and then bless me in it. And if
You know that this matter is harmful to my Islam, my livelihood and the
final outcome of my matters (or he said: my matter now or later) then
divert it from me and divert me from it, ordain good for me wherever
it may be and make me pleased with it.' He said: 'He should then state
whatever his need is." (Bukhārī)
Vocabulary and Definitions
Istikhārah literally means to ask for goodness and protection from harm. Technically, it
means to ask Allāh &s for goodness. Istikharah may only be sought in permissible matters
and matters in which man does not know whether there is benefit or harm such as nikāh
(marriage), travel, business transactions, etc. Istikhārah cannot be performed for compulsory
religious duties and prohibitions.
Commentary
This hadith teaches us the importance of seeking the guidance of Allah &S. We also learn
that a believer should hand over all his matters to Allah , since He possesses all power
and might. By istikharah, one humbles himself before Allah Ks, acknowledging his limited
and imperfect understanding.
Additional Points
V The fact that the Messenger of Allah
would teach the Sahābah istikhārah just like a
sūrah of the Qur'an shows the importance he accorded to it.
V The compassion of the Messenger of Allah
led him to teach his followers what was
beneficial for their spiritual and worldly lives.
v After performing two rak'āts of salah and reciting the du'a' stated in this hadith, a person
should act according to that which seems beneficial to him. It is not a requirement that
one should find divine guidance in a dream.
V Istikhārah is not confined to the time before sleeping. It can be done whenever one needs

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to make an important decision.
CHAPTER 98
باب استحباب الذهاب إلى العيد وعيادة المريض والحج والغزو والجنازة ونحوها من طريق
والرجوع من طريق آخر لتكثير مواضع العبادة
Chapter on the desirability of going to the 'Id salah, visiting the ill, going for
Haj, jihad, janazah, etc. by one route and returning by another in order to
increase the places of worship
Hadith 719
﴿ إِذَا كَانَ يومُ عيدٍ خَالَفَ الطَّرِيقَ . رواه البخاري .
عن جابر ﴿هُ، قَالَ: كَانَ النبي
قَوْله : (( خَالَفَ الطَّريقَ )) يعني: ذَهَبَ في طريقٍ ، وَرَجَعَ في طريقٍ آخَرَ .
Jābir 4% narrates that when it was the day of 'Id, the Messenger of Allah
would return using a different route. (Bukhārī)
In other words, he would go by one route and return by another.
Commentary
Scholars have mentioned various reasons why the route should be changed:
1. The worship of Allah & will be performed in more places.
2. Two roads, instead of one, will testify in one's favour on the day of Qiyamah.
3. The dhikr of Allah &s will be more wide-spread.
4. The poor can be assisted on both routes.
5. There will be a greater show of the power and unity of the Muslims.
6. It is a means of taking a good omen. By changing ones route, it is hoped there will also
be a change in one's life for the better.
7. It is a means of creating awe within the hypocrites and enemies of Islam.
8. It will be possible to visit the graveyards on both routes.
9. One may attain the blessings of both routes.
In Faid al-Qadir, it is mentioned that the Messenger of Allah
would take the longer route
to the 'Id salah and return on the shorter route because going towards worship is more