النص المفهرس

281
RIYĀD AL-ȘĀLIĶĪN
يَعُودُهُ ، فَقَالَ : ((إِنِّي لاَ أرى طَلْحَةَ إِلَّ قَدْ حَدَثَ فِيهِ المَوْتُ، فَآذِنُونِي بِهِ وَعَجِّلُوا بِهِ ، فَإِنَّهُ
لاَ يَنْبَغِي لِجِيفَةِ مُسْلِمٍ أنْ تُحْبَسَ بَيْنَ ظَهْرَانِيْ أَهْلِهِ )) رواه أَبُو داود .
Husayn ibn Wahwah
" narrates that Talhah ibn al-Bara' fell ill and
the Messenger of Allah
came to visit him. He said: "I think that the
time of Talhah's demise is near, so you should inform me of it and hasten
with it because it is not appropriate for the corpse of a Muslim to be held
back among his family people." (Abū Dāwūd)
Commentary
In this hadith, we are commanded to hasten with the funeral proceedings. Once a person
passes away, there should be no delay in his ghusl, shrouding and burial. The wisdom of this
is that the corpse begins to decompose and emit an odour if the burial is delayed. A delay
also prolongs the grief and sadness of the family.
CHAPTER 160
باب الموعظة عند القبر
Chapter on advising at a grave
Hadith 945
﴿ فَقَعَدَ ، وَفَعَدْنَا
عن عَلِيٍّ ◌ِهِ، قَالَ: كُنَّا فِي جَنَازَةٍ فِي بَقِيعِ الغَرْقَدِ ، فَأَتَانَا رسولُ الله ◌ُ
حَوْلَهُ وَمَعَهُ مِخْصَرَةٌ فَنَكَّسَ وَجَعَلَ يَنْكُتُ بِمِخْصَرَتِهِ ، ثُمَّ قَالَ: (( مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّ وَقَدْ
كُتِبَ مَقْعَدُهُ مِنَ النَّارِ وَمَقْعَدُهُ مِنَ الجَنَّةِ )) فقالوا : يَا رسولَ الله ، أَفَلا نَتَّكِلُ عَلَى كِتَابِنَا ؟
فَقَالَ : ((اعْمَلُوا؛ فكلٌّ مُيَسرٌ لِمَا خُلِقَ لَهُ ... )) وذكَر تَمَامَ الحديث . متفقٌ عَلَيْهِ .
'Alī dog narrates: We attended a funeral in Baqi' al-Gharqad. The Messenger
of Allāh
came to us and sat down, so we sat down around him. He was
holding a stick and he lowered his head and began prodding the ground
with the stick. He then said: "Every one of you has his place in the Hell-fire
and in Paradise written for him." The Sahabah asked: "O Messenger of
Allah, should we not then rely on what has been written for us?" He replied:
"Perform good deeds because every person is inspired to do the deeds for
which he was created." He then related the entire hadīth. (Bukhārī, Muslim)

282
RIYĀD AL-ȘĀLIĶĪN
Commentary
There is great benefit in giving advice to others at a grave because the heart of a person is
more receptive when he is in the vicinity of the deceased.
This hadith touches upon a delicate aspect of predestination. The Sahabahd
here asked
whether they should abandon the effort of engaging in good deeds when Allah & already
has knowledge of one's end result. The Messenger
explained that it is incorrect to abstain
from righteous actions by relying on the knowledge of Allah &S. Instead, man is obligated to
do good because Allah &s has granted him the ability to do so and He has made it compulsory
upon him to do good. A person will be held accountable for his actions which are voluntary
and not based on the knowledge of Allah des.
CHAPTER 161
باب الدعاء للميت بعد دفنه والقعود عند قبره ساعة للدعاء لهُ والاستغفار والقراءة
Chapter on supplicating for the deceased after his burial, remaining at his
grave for a while to supplicate, seek forgiveness, and recite (the Qur'an)
Hadith 946
وعن أبي عمرو - وقيل: أَبُو عبد الله، وقيل: أَبُو ليلى - عثمان بن عفان وع ◌ُّهَ، قَالَ : كَانَ
النبيُّ ﴿ إِذَا فَرَغَ مِن دَفْنِ المَيِّتِ وَقَفَ عَلَيْهِ ، وقال: ((اسْتَغْفِرُوا لأخِيكُمْ وَسَلُوا لَهُ الَِّتَ
، فَإِنَّهُ الآنَ يُسألُ )) رواه أبو داود .
Abū 'Amr - and according to some, Abū 'Abdillah, and according to others,
Abū Layla - 'Uthman ibn 'Affan 4% narrates that when the Messenger of
Allāh
completed burying the body of the deceased, he would stand at the
grave and say: "Seek forgiveness for your brother and ask for steadfastness
for him because he is presently being questioned." (Abū Dāwūd)
Commentary
If the deceased answers the questions posed by Munkar and Nakir correctly, then his grave
will become a garden of Paradise, and if his answers are incorrect, it will become a pit of
Hell. Therefore, after the burial, a person should individually seek pardon for the deceased
and supplicate for steadfastness for him during this trying time.

283
RIYĀD AL-ȘĀLIĶĪN
It is Mustahab to remain at the grave side after burial for such a length of time in which
a camel can be slaughtered and distributed (Fatāwā 'Ālamgīrī). During this time one should
supplicate for forgiveness and recite Qur'an on behalf of the deceased.
Hadith 947
وعن عمرو بن العاص عليه، قَالَ: إِذَا دَفَنْتُمُونِي، فَأَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا تُنْحَرُ جَزُورٌ
، وَيُقَسَّمُ لَحِمُهَا حَتَّى أَسْتَأْنِسَ بِكُمْ ، وَأَعْلَمَ مَاذَا أَرَاجِعُ بِهِ رُسُلَ رَبِّي . رواه مسلم . وَقَدْ
سبق بطوله .
قَالَ الشَّافِعِيُّ لِّهِ: وَيُسْتَحَبُّ أنْ يُقْرَأ عِنْدَهُ شَيْءٌ مِنَ القُرآنِ ، وَإِنْ خَتَمُوا الْقُرآنَ عِنْدَهُ كَانَ حَسَنَاً
'Amr ibn al-'Ās % said: "When you have buried me, 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 you and know what reply to give to the messengers
of my Sustainer." (Muslim, Ahmad) The entire hadith was cited previously.
Imam Shafi ī , said: "It is Mustahab (advisable) to recite some portion of
the Qur'an at his grave, and if the entire Qur'an is recited, it will be good.
Commentary
'Amr ibn al-'Aş &
requested them to stand around his grave because it is human nature
that when one is in familiar company, he is comforted and it is easier for him to speak and
answer questions, as opposed to when he is alone or in the company of strangers.
Īsal al-thawab means to perform a virtuous action and then to request Allah Les to grant
the reward of it to any person who may be alive or deceased. It is not only permissible but
Mustahab. There are two basic forms of Īșāl al-thawāb:
1. Conveying the reward of charitable deeds. Scholars are unanimous that this is permissible.
2. Conveying the reward of deeds that do not involve wealth, e.g. salah, fasting, dhikr, recitation
of the Qur'an, tawaf of the Ka'bah, etc. This is permissible according to the Hanafi and Hanbalī
Madh'hab and according to several Shafi'ī and Malikī scholars as well.
Recitation of the Qur'an is a means of attracting divine mercy, and benefits the deceased.
Allah des states,
﴿ وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَّرَحْمَةٌ لِلْمُؤْمِنِيْنَ ﴾
"And We have revealed the Qur'an in which there is a cure and mercy for the

284
RIYĀD AL-ȘĀLIĶĪN
believers." (Sūrah al-Isrā', 82)
In addition, if du'a' benefits the deceased, then recitation of the Qur'an should benefit the
deceased to a greater extent.
Al-Lajlāj 4
a Șaņābī of the Messenger
bequeathed that after his demise his son
should recite the beginning and end of Sūrah al-Baqarah at the head side of his grave. He
then mentioned that he had heard about this practice from the Messenger
. (Mu'jam al-
Kabīr) This was also the practice of 'Abdullah ibn 'Umar
. (Sunan al-Kubrā') It is therefore
abundantly clear that Īsal al-thawab is permissible in all its forms and is in fact a very virtuous
deed. This is the view of the overwhelming majority of the classical scholars of Islam.
Narrations state that it is meritorious to recite the following Surahs at the graveyard:
1. The beginning and end portions of Sūrah al-Baqarah.
2. Sūrah Ikhlās eleven times.
3. Sūrah Fātiḥah, Ikhlās and Takāthur.
4. Sūrah Yāsīn.
Imam Ahmad ibn Hanbal & encouraged that Ayat al-Kursī be recited once and Sūrah Ikhlās
thrice.
CHAPTER 162
باب الصدقة عن الميت والدعاء لَهُ
Chapter on charity and supplicating for the deceased
قَالَ الله تَعَالَى : ﴿وَالَّذِيْنَ جَاءُوْ مِنْ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِاخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا
بِالْإِيْمَانِ﴾ [ الحشر: ١٠].
Allāh & says: "Those who come after them, say: 'O our Sustainer! Forgive
us and our brothers who passed before us with īmān." (Sūrah al-Hashr, 10)
Hadith 948
:: إِنَّ أُمِّي اقْتَلِتَتْ نَفْسُهَا وَأُرَاهَا لَوْ تَكَلَّمَتْ تَصَدَّقَتْ
وعن عائشة ها: أنَّ رجلاً قَالَ للنبيِّ ل﴿
، فَهَلْ لَهَا أجْرٌ إِنْ تَصَدَّقْتُ عَنْهَا؟ قَالَ : (( نَعَمْ )) متفقٌ عَلَيْهِ .

285
RIYĀD AL-ȘĀLIĶĪN
'A'ishah
narrates that a man said to the Messenger of Allah
: "My
mother passed away suddenly and I think that if she had the opportunity
of speaking, she would have given charity. Will she be rewarded if I give
charity on her behalf?" He replied: "Yes." (Bukhārī, Muslim)
Commentary
Scholars state that if a person performs any optional good deed, then he can convey the
rewards of it to the deceased by saying, "O Allah, whatever reward has been granted on
account of this action, convey it to so-and-so person." Examples of actions whose reward
could be conveyed to others are feeding and clothing someone, performing optional salah,
observing optional fasts, performing an optional Haj or 'Umrah, reciting the Qur'an, making
dhikr, building a masjid or madrasah, and printing Islamic literature and distributing it.
Hadith 949
، قَالَ : ((إِذَا مَاتَ الإنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّ مِنْ
وعن أبي هريرة ﴿ه: أنَّ رسول الله
ثَلاثٍ : صَدَقَةٍ جَارِيَةٍ ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "When a
man passes away, his deeds come to an end except for three: continuous
charity, knowledge which benefits and a righteous child who supplicates
for him." (Muslim, Ahmad, Abū Dāwūd, Tirmidhī)
Commentary
"A continuous charity" may include such actions as building a masjid or madrasah, digging a
well or borehole and providing water for people, distributing Qur'ans, etc.
"Knowledge which benefits" refers to knowledge which one imparts to others. As long as the
recipient practises upon it and imparts it, the dispenser will continue to reap the rewards.
A "righteous child" refers to a believer. Scholars state that by qualifying child with the word
righteous, the child is encouraged to become pious, in which case his every action will be a
source of reward for his parents. However, even if the child is not pious, his supplication for
his parents will benefit them. Some scholars have stated that this serves as an encouragement
to parents to ensure that they guide their children towards righteousness, so that they can
gain maximum benefit when they are most in need of it.

286
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 163
باب ثناء الناس عَلَى الميت
Chapter on people praising the deceased
Hadith 950
: ((وَجَبَتْ )) ثُمّ
عن أنسِ ﴿هَ، قَالَ: مَرُّوا بِجَنَازَةٍ ، فَأَثْنَوْا عَلَيْهَا خَيْراً ، فَقَالَ النبيُّ
﴾ : ((وَجَبَتْ )) ، فَقَالَ عمر بن الخطاب
مَرُّوا بِأَخْرَى ، فَأْنَوْا عَلَيْهَا شَرّاً ، فَقَالَ النبي
﴿ُّ: مَا وَجَبَت؟ فَقَالَ: (( هَذَا أَثْنَيُمْ عَلَيْهِ خَيْراً، فَوَجَبَتْ لَهُ الجَنَّةُ ، وهَذَا أَثْنَيْتُمْ عَلَيْهِ شَرّاً
، فَوَجَبَتْ لَهُ النَّارِ ، أَنْتُمْ شُهَدَاءُ اللهِ فِي الأَرضِ )) متفقٌ عَلَيْهِ .
Anas 4% narrates: A funeral passed by and the people praised him. The
Messenger of Allah
said: "It is compulsory." Then another passed by
and the people spoke evil of him. The Messenger of Allah
said: "It is
compulsory." 'Umar ibn al-Khattab % asked: "What is compulsory?" He
replied: "You people praised him, so Paradise is compulsory for him, and
you spoke evil of this person, so the Hell-fire is compulsory for him. You
are the witnesses of Allah on earth." (Bukhārī, Muslim)
Commentary
Imām Nawawī
stated that the scholars have provided two possible meanings for this
hadith. Some state that the praises and reproaches mentioned here refer to those uttered by
the people of virtue and piety because their statements will be according to the deceased's
actions. Other scholars say that the hadith is general. In other words, if a Muslim passes
away, Allah &s inspires all or many of the people to praise him and this is a sign that he is
amongst the inhabitants of Paradise, irrespective whether his actions necessitate it or not.
If his actions do not necessitate him entering Paradise, punishment is not binding on him,
but his result is subject to the decision of Allah &S. When Allah &s inspires the people to
praise him, we can assume that Allah &s has wished forgiveness for him.
Hadith 951
وعن أَبي الأسْوَدِ ، قَالَ: قَدِمْتُ المَدِينَةَ، فَجَلَسْتُ إِلَى عُمَرَ بِنِ الخَطَّبِ ﴿هَ فَمَرَّتْ بِهِمْ
جَنَازَةٌ ، فَأَثْنِيَ عَلَى صَاحِبِهَا خَيْراً، فَقَالَ عُمَرُ: وَجَبَتْ، ثُمَّ مُرَّ بَأُخْرَى فَأَثْنِيَ عَلَى صَاحِبِهَا
خَيْراً ، فَقَالَ عُمرُ: وَجَبَتْ ، ثُمَّ مُرَّ بِالثَّالِثَةِ ، فَأَثْنِيَ عَلَى صَاحِبِهَا شَرّاً ، فَقَالَ عُمر : وَجَبَتْ

287
RIYĀD AL-ȘĀLIĶĪN
، قَالَ أَبُو الأسودِ : فقلتُ : وَمَا وَجَبَتْ يَا أَمْيَرَ المُؤمِنِينَ ؟ قَالَ : قُلْتُ كما قَالَ النبي
:
(( أَيُّمَا مُسْلِمٍ شَهِدَ لَهُ أَرْبَعَةٌ بِخَيرٍ ، أَدْخَلَهُ اللهُ الجَنَّةَ )) فقُلْنَا: وَثَلاثَةٌ ؟ قَالَ : (( وَثَلاثَةٌ))
فقلنا : وَاثْنَانِ ؟ قَالَ : ((وَاثْنَانِ )) ثُمَّ لَمْ نَسْأَلُهُ عَنِ الواحِدِ . رواه البخاري .
Abu al-Aswad narrates: "I came to Madinah and sat in the company of 'Umar
ibn al-Khattab . A funeral passed by and people praised the deceased.
‘Umar
said: 'It is compulsory' Then another funeral passed by and
people praised the deceased. 'Umar
said: 'It is compulsory' Then a third
funeral passed by and people spoke evil of the deceased. 'Umar
's said: 'It
is compulsory' I asked: 'What is compulsory, O Amir al-Mu'minin?' He replied:
'I said as the Messenger of Allah
said: 'When four people testify to the
goodness of a deceased Muslim, Allah admits him into Paradise.' We asked:
'What about three?' He said: 'Even three.' We asked: 'What about two?' He
said: 'Even two.' We did not ask him about one." (Bukhārī)
Commentary
The word "Muslim" shows that the virtue mentioned here applies only to a believer. If a
disbeliever is praised for his good actions, noble character, etc. he will not be entered into
Paradise because he lacks the qualifying quality of īman. The praise and honour which is
lauded on a disbeliever is the worldly reward granted to him by Allah & for whatever good
he has done in this world. However, he will never enter Paradise because of his disbelief (kufr).
This hadith relates to the opinions of the people of īman and taqwa. The opinions of evildoers
and sinners are not taken into consideration, since their praise or criticism is generally for
ulterior motives.
The hadith teaches us to praise the deceased. Ibn 'Umar es narrates that the Messenger of
Allāh
said, "Mention the noble actions of your deceased and abstain from mentioning
their evil qualities." (Abū Dāwūd, Tirmidhī)
CHAPTER 164
باب فضل من مات لهُ اولاد صغار
Chapter on the merit of the person whose little children pass away

288
RIYĀD AL-ȘĀLIĶĪN
Hadith 952
﴾ : ((مَا مِنْ مُسْلِمٍ يَمُوتُ لَهُ ثَلاَثَةٌ لَمْ يَبْلُغوا الحِنْثَ
وعن أنسٍ ر ◌َّهُ ، قَالَ : قَالَ رسول الله
إِلاَّ أَدْخَلَهُ اللهُ الجَنَّةَ بِفَضْلِ رَحْمَتِهِ إِيَّهُمْ )) متفقٌ عَلَيْهِ .
Anas dog narrates that the Messenger of Allah
said: "A Muslim whose
three children pass away before reaching puberty, Allah will admit him
into Paradise by virtue of His mercy for them." (Bukhārī, Ahmad)
Commentary
The hadith means that if a person's three children pass away, and he bears the loss patiently
and has hope of receiving reward from Allah &s, then Allah &s will enter him into Paradise.
Hadith 953
: (( لاَ يَمُوتُ لأَحَدٍ مِنَ المُسْلِمِينَ ثَلاَثَةٌ مِنَ
وعن أبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله :
الوَلَدِ لاَ تَمسُّهُ النَّارُ إِلَّ تَحِلَّةَ القَسَمِ )) متفقٌ عَلَيْهِ .
وَ(( تَحِلَّةُ القَسَمِ )) قول الله تَعَالَى: ﴿وَإِنْ مِّنْكُمْ إِلَّ وَارِدُهَا﴾ وَالوُرُودُ: هُوَ العُبُورُ عَلَى
الصِّرَاطِ ، وَهُوَ جِسْرٌ مَنْصُوبٌ عَلَى ظَهْرِ جَهَنَّمَ ، عَافَانَا اللهُ مِنْهَا .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A Muslim
whose three children pass away, the Hell-fire will not touch him except in
fulfilment of the oath." (Bukhārī, Muslim, Tirmidhī)
Commentary
The oath that is referred to in this hadith refers to the Qur'anic verse wherein Allah & states
that every person will have to pass through the Hell-fire.
Every person has to pass over the Șirat which is a bridge spanning over Hell and that leads
a person into Paradise. The believers will cross over the bridge in accordance with their
actions. Some will cross over as fast as lightning due to their piety, while others will pass
over more slowly. The disbelievers and sinful Muslims will fall headlong into Hell, however
by intercession, the sinful believers will eventually be removed. In this hadith, we learn that
if a person patiently bears the difficulty of losing three children, he will pass over this bridge
comfortably without the flames burning him in any way.
Hadith 954
، فَقَالَتْ : يا رسولَ
وعن أبي سعيد الخدري ﴿ه، قَالَ: جَاءتِ امْرأَةٌ إِلَى رسولِ الله ◌ُ

289
RIYĀD AL-ȘĀLIĶĪN
الله ، ذَهبَ الرِّجَالُ بِحَدِيثكَ ، فَاجْعَلْ لَنَا مِنْ نَفْسِكَ يَوْماً نَأْتِكَ فِيهِ تُعَلِّمُنَا مِمَّا عَلَّمَكَ اللهُ
، قَالَ : (( اجْتَمِعْنَ يَوْمَ كَذَا وَكَذَا )) فَاجْتَمَعْنَ ، فَأَنَاهُنَّ النبيُّ ل﴿ فَعَلَّمَهُنَّ مِمَّا عَلَّمَهُ اللهُ،
ثُمَّ قَالَ : (( مَا مِنْكُنَّ مِنِ امْرَأةٍ تُقَدِّمُ ثَلاَثَةً مِنَ الوَلَدِ إِلَّ كَانُوا لَهَا حِجَاباً مِنَ النَّارِ )) فقالتِ
: (( وَاثْنَيْنِ )) متفقٌ عَلَيْهِ .
امْرَأَةٌ : وَاثْنَيْنِ ؟ فَقَالَ رسولُ الله
Abū Sa'īd al-Khudrī 4% narrates: A woman came to the Messenger of Allah
and said: "O Messenger of Allah, the men are benefiting from your
discourses, so assign a day for us in which we can come to you and you
can teach us some of that which Allah has taught you." He said: "Gather
on such-and-such day." So they gathered and the Messenger of Allah
went to them and taught them some of that which Allah had taught him.
He then said: "If any of you women loses three of her children, they will
be a barrier for her from the Hell-fire." A woman asked: "And two?" The
Messenger of Allah
said: "Even two." (Bukhārī, Muslim)
Commentary
The lap of the mother is the first madrasah of a child. Hence, Muslim women should yearn to
acquire sound Islamic knowledge which they can practise upon and impart to their children.
Scholars should allocate time to teach them about such matters of importance. However, such
gatherings should comply with the rules of hijab and should be free of fitnah (evil).
The Messenger of Allah
stipulated a day and time for the womenfolk so that they would
yearn for it because knowledge that is acquired by effort is more beneficial than that which
is attained without effort and desire.
CHAPTER 165
باب البكاء والخوف عِنْدَ المرور بقبور الظالمين ومصارعهم وإظهار الافتقار إلى الله تَعَالَى والتحذير
من الغفلة عن ذلك
Chapter on crying and being fearful when passing by the graves and ruins
of the wrongdoers, and showing one's dependence on Allah and warning
against negligence in this regard

290 g
RIYĀD AL-ȘĀLIĶĪN
Hadith 955
قَالَ لأَصْحَابِهِ - يَغْنِي لَمَّا وَصَلُوا الحِجْرَ - دِيَارَ
ابن عمرَ ها: أنَّ رسول الله ﴾
ثَمُودَ - : (( لاَ تَدْخُلُوا عَلَى هَؤُلاءِ المُعَذَّبِينَ إِلَّ أنْ تَكُونُوا بَاكِينَ ، فَإِنْ لَمْ تَكُونُوا بَاكِينَ ،
فَلاَ تَدْخُلُوا عَلَيْهِمْ، لاَ يُصِيبُكُمْ مَا أَصَابَهُمْ )) متفقٌ عَلَيْهِ .
وفي روايةٍ قَالَ: لَمَّا مَرَّ رسولُ اللهِ ﴿هَ بِالحِجْرِ، قَالَ: ((لاَ تَدْخُلُوا مَسَاكِنَ الَّذِينَ ظَلَمُوا
أَنْفُسَهُمْ، أَنْ يُصِيبَكُمْ مَا أصَابَهُمْ، إِلَّ أنْ تَكُونُوا بَاكِينَ)) ثُمَّ قَّعَ رسولُ الله ﴿ه، رَأْسَهُ
وأسْرَعَ السَّيْرَ حَتَّى أجَازَ الوَادِي .
Ibn 'Umar
narrates that the Messenger of Allah
said to his Sahābah
when they reached al-Hijr, the houses of the Thamud: "Do not enter the
area where these people were punished, without crying. If you are unable
to cry, then do not enter for fear that what afflicted them may afflict you."
Another narration has: When the Messenger of Allah
passed by al-Hijr,
he said: "Do not enter the houses of those who wronged themselves, without
crying for fear that what afflicted them may afflict you." The Messenger of
Allāh
then covered his head and quickened his pace until he crossed
the valley. (Bukhārī, Muslim)
Vocabulary and Definitions
Al-Hijr is the name of the place where the tribe of Thamud resided. It is situated between
Sham and Madinah Munawwarah. The Messenger, Salih , was sent to them. The incident
referred to in this hadith took place when the Messenger of Allah
was proceeding to
Sham for the Battle of Tabūk.
Commentary
If a person happens to pass by an area where people were punished due to their wrongdoings,
then he should contemplate and ponder over the power of Allah &s and the need to obey His
commands. One should not pass by negligently nor view such places as holiday destinations
or places of sight-seeing. One should hasten and pass the area quickly, seeking Allah's de
protection and forgiveness.
Other examples of such places of punishment are 'Wadi Muhaşşar' in Makkah Mukarramah
where the People of the Elephant were destroyed, the museum in Egypt where the mummy
of Fir awn is kept and the Dead Sea which is where the people of Lut & were destroyed.
The Dead Sea is nowadays a place of enjoyment where people have picnics and swim in

291
RIYĀD AL-ȘĀLIĶĪN
the accursed water. Medicine is also made with water emanating from this sea. This is all
unacceptable because there can never be goodness in those places in which Allah's des
punishment descended.
كِتَاب آداب السَّفَر
THE BOOK OF THE ETIQUETTE OF TRAVELLING
CHAPTER 166
باب استحباب الخروج یوم الخمیس ، واستحبابه أول النهار
Chapter on the desirability of departing on a Thursday and in the early part
of the day
Introduction
Ası literally means to open. Travelling is referred to as Aus in the Arabic language since a
journey reveals a person's character.
Hadith 956
خَرَجَ فِي غَزْوَةِ تَبُّوكَ يَوْمَ الخَمِيس ، وَكَانَ يُحِبُّ أنْ
عن كعب بن مالك طه : أنَّ النبيَّ
يَخْرُجَ يَوْمَ الْخَمِيسِ . متفقٌ عَلَيْهِ .
وفي رواية في الصحيحين: لقَلَّمَا كَانَ رسولُ اللهِ ﴾﴿ يَخْرُجُ إِلَّ فِي يَوْمِ الخَمِيسِ.
Ka'b ibn Malik 4% narrates that the Messenger of Allah
departed for the
expedition to Tabuk on a Thursday, and he liked departing on a Thursday.
Another narration has: "Rarely did the Messenger of Allah
depart on
a day besides Thursday." (Bukhārī)
Vocabulary and Definitions
Tabuk is an area between Madinah Munawwarah and Damascus. It is approximately 465 miles
from Madinah Munawwarah.
The Battle of Tabuk took place in 9th year of Hijrī. This was the final battle in which the

292
RIYĀD AL-ȘĀLIĶĪN
Messenger of Allah
participated.
Commentary
Scholars have given various possible reasons why Thursday is specified for commencing a
journey:
1. On Mondays and Thursdays, one's book of deeds is presented in the court of Allah des,
hence the Messenger of Allah &es wished that the noble act of jihad should commence on a
Thursday.
2. In Arabic, an army is referred to as khamīs, and Thursday is called Yaum al-Khamīs. The
Messenger of Allah
used to begin his journeys on this day, in order to take a good omen
that his army will be victorious against the enemy.
It is advisable to depart on a journey on a Thursday, however, this does not mean that it is
incorrect to commence a journey on any other day. Other narrations show that the Messenger
of Allāh
also commenced some of his journeys on other days.
Hadith 957
وعن صخر بن وَدَاعَةَ الغامِدِيِّ الصحابِّ لَهُ: أَنَّ رسولَ اللهِ ﴾، قَالَ: ((اللَّهُمَّ بَارِكْ
الأُمَّتِي فِي بُكُورِهَا )) وَكَانَ إِذَا بَعَثَ سَرِيَّةً أَوْ جَيْشَاً بَعَثَهُمْ مِنْ أَوَّلِ النَّهَارِ. وَكَانَ صَخْرٌ تَاجِراً
، وَكَانَ يَبْعَثُّ تِجَارَتَهُ أوَّلَ النَّهَارِ ، فَأَثْرَى وَكَثُرَ مَالُهُ. رواه أبو داود والترمذي ، وقال : ((
حديث حسن )) .
Şakhr ibn Wadā'ah al-Ghāmidī34
narrates that the Messenger of Allah
said: "O Allah, bless my Ummah in the early part of the day." When he
sent out an expedition or army, he would send them out in the first part
of the day. Sakhr de was a trader and used to send out his goods in the
early part of the day. As a result, he became wealthy and possessed much
wealth. (Abū Dāwūd, Tirmidhī, Ibn Mājah)
Commentary
Due to the supplication of the Messenger of Allah
the time of early morning contains
great blessings. It is therefore best to start trading and working immediately after sunrise.
The early morning is also beneficial because a person is fresh and vibrant at that time and
can easily expend more energy which will be a cause of progress and blessings.
34 His name was 'Amr. He was from the Ghamid family of the Azd tribe. He lived in Țaif. Only one
ahādīth can be traced to him.

293
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 167
باب استحباب طلب الرفقة وتأميرهم عَلَى أنفسهم واحداً يطيعونه
Chapter on the desirability of travelling in company and appointing one of
them as their leader whom they will obey
Hadith 958
: (( لَوْ أَنَّ النَّاسَ يَعْلَمُونَ مِنَ الوحدَةِ مَا أَعْلَمُ،
عن ابن عمرَ حُهَا، قَالَ: قَالَ رسولُ الله ﴿
مَا سَارَ رَاكبٌ بِلَيْلٍ وَحْدَهُ !)) رواه البخاري.
Ibn 'Umar
narrates that the Messenger of Allah
said: "If people only
knew what I know about travelling alone, no traveller will travel alone at
night." (Bukhārī, Ahmad)
Commentary
Scholars state that there are worldly and religious harms in travelling alone. The religious
harm is that a person will be deprived of performing salah in jama ah (congregation). The
worldly harm is that if any accident or difficulty befalls him, there will be nobody to assist.
This was more so in the days of the past when people used to travel on camels, horses or
on foot, and they had to traverse through deserts and jungles. There was also the fear of
animals, thieves, etc. For these reasons, the Messenger of Allah
prohibited a person from
travelling alone.
However, Imam Bukharī , has dedicated a chapter to this entitled 'The chapter of a man
travelling alone,' in his Sahih showing that it is permissible. Such a scenario will occur when
a person has to suddenly travel alone, or act as a spy in times of war such as when the
Messenger of Allah
sent Zubayr
e to spy during the Battle of the Trench.
Hadith 959
: ((الرَّاكِبُ شَيْطَانٌ
وعن عمرو بن شُعَيْبٍ، عن أبيه، عن جَدِهِ رُهُ، قَالَ : قَالَ رسولُ الله
، وَالرَّاكِبَانِ شَيْطَانَانِ، وَالثَّلاَثَةُ رَكْبٌ)) رواه أبو داود والترمذي والنسائي بأسانيد صحيحةٍ
، وقال الترمذي : (( حديث حسن )) .
'Amr ibn Shu'ayb narrates from his father who narrates from his grandfather
that the Messenger of Allah
said: "One rider is Shaitan. Two riders
are two Shaitans. Three is a group." (Abū Dāwūd, Tirmidhī, Ahmad)

294
RIYĀD AL-ȘĀLIĶĪN
Commentary
As far as possible, at least three people should travel together on a journey. If there are only
two and one of them has to leave to fulfil some need, then the remaining person may easily
become perplexed and influenced by Shaitan. Similarly, if a person is alone and passes away,
there will be none to bath him, shroud him and bury him. There will be no one to take his
goods back to his heirs and inform them about what had transpired. There will be none to
help him to carry his possessions. Therefore, if there are at least three people, they can
assist one another and take turns to guard their possessions. Importantly, they can perform
șalāh in jamā ah.
Another interpretation of this hadith is that one or two people can easily fall into the plots
and deceit of Shaitan, but when in a group, the assistance of Allah &es will be with them.
Sa'īd ibn Musayyab
" narrated, "Shaitan attacks one or two. If there are three, he will not
attack them."
Hadith 960
: (( إِذَا خَرَجَ ثَلاثَةٌ فِي سَفَرٍ
وعن أبي سعيد وأبي هريرة عظُهَا، قالا: قَالَ رسولُ الله
فَلْيُؤَمِّرُوا أحَدَهُمْ )) حديث حسن ، رواه أبو داود بإسنادٍ حسن .
Abū Sa'īd 4% and Abu Hurayrah & narrate that the Messenger of Allah
said: "When three people set out on a journey, they should appoint one
of them as their leader." (Abū Dawud, Bayhaqī)
Commentary
'Allāmah Țībī (> stated that the command to appoint a leader is so that if during the journey,
any such matter occurs which could lead to a dispute, then they can refer to the leader and
practise in accordance to what he says.
'Allāmah Zabīdī
stated that such a person should be appointed as a leader who possesses
noble character, is soft-natured and has the quality of giving preference to others over
himself. Shaikh 'Abdul Haq Muhaddith Dehlawi w> stated that the leader should not only
possess noble character and a soft nature, but he should also be intelligent, experienced,
have a desire to do good and give preference to others over himself.
Hadith 961
، قَالَ : (( خَيْرُ الصَّحَابَةِ أَرْبَعَةٌ ، وَخَيْرُ السَّرَايَا أرْبَعُمِئَةٍ
وعن ابن عبّاس ◌َّهًا، عن النبيِّ

295
RIYĀD AL-ȘĀLIĶĪN
، وَخَيْرُ الجُيُوشِ أَرْبَعَةُ آلافٍ ، وَلَنْ يُغْلَبَ اثْنَا عَشَرَ أَلْفاً مِنْ قِلةٍ )) رواه أَبُو داود والترمذي،
وقال : (( حديث حسن )).
Ibn 'Abbas dog narrates that the Messenger of Allah
said: "The best
number of companions is four, the best expedition is 400, the best army
is 4000, and 12 000 will never be defeated because of small numbers." (Abū
Dāwūd, Tirmidhī, Ahmad)
Commentary
If there are only three people together on a journey, two of them will engage in obtaining
food or guarding their possessions while the third person will be left alone. If there are at
least four people, then two of them can engage in one duty whilst the other two can engage
in another duty.
The number of 12 000 is regarded as a large number and if they are defeated, it will not be
due to a lack of numbers. It will be due to some other weakness such as pride, arrogance, etc.
CHAPTER 168
باب آداب السير والنزول والمبيت والنوم في السفر واستحباب السُّرَى والرفق بالدواب ومراعاة
مصلحتها وأمر من قصّر في حقها بالقيام بحقها وجواز الإرداف عَلَى الدابة إِذَا كانت تطيق ذلك
Chapter on the etiquette of travelling, stopping, spending the night and
sleeping while travelling. The desirability of travelling by night, being kind
to animals and seeing to their needs. To order those who are deficient in
fulfilling the rights of animals to fulfil their rights. The permissibility of two
people sitting on an animal if it is able to bear it.
Hadith 962
: ((إِذَا سَافَرْتُمْ فِي الْخِصْبِ ، فَأَعْطُوا الإبلَ
عن أَبِي هُرِيرَةَ عُهُ، قَالَ : قَالَ رسولُ الله
حَظّهَا مِنَ الأَرْضِ ، وَإِذَا سَافَرْتُمْ في الجِدْبِ ، فَأَسْرِعُوا عَلَيْهَا السَّيْرَ ، وَبَادِرُوا بِهَا نِقْيَهَا ،
وَإِذَا عَرَّسْتُمْ ، فَاجْتِبُوا الطَّرِيقَ ؛ فَإِنَّهَا مُرُقُ الدَّوَابِّ، وَمَأْوَى الهَوَامِّ بِاللَّيْلِ )) رواه مسلم .
مَعَنَى ((أعْطُوا الإِبِلَ حَظَّهَا مِنَ الأرْضِ)) أْ: ارْقُقُوا بِهَا فِي السَّيْرِ لِتَرْعَى فِي حَالِ سَيِهَا
، وَقوله : ((نِقْيَهَا)) هُوَ بكسر النون وإسكان القاف وبالياءِ المثناة من تَحْت وَهُوَ : المُخُّ ،

296
RIYĀD AL-ȘĀLIĦĪN
معناه: أسْرِعُوا بِهَا حَتَّى تَصِلُوا المَقصِدَ قَبْلَ أنْ يَذْهَبَ مُخَّهَا مِنْ ضَنْكِ السَّيْرِ . وَ((التَّعْرِيسُ
)) : النُّزولُ في اللَّيلِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
you travel in grasslands, then give the camel its share of the land. When
you travel in barren lands, then travel quickly so that you reach your
destination before it tires. When you camp at night, avoid the paths because
those are the paths of animals and the places of refuge for other creatures."
(Muslim, Bayhaqī
Commentary
In the days of the past, and even today in many rural areas, camels, horses, donkeys and
mules are used to travel from one place to another. In this hadith, the Messenger of Allah
provides some guidelines for those who travel in this manner. The first is that a person
should provide sufficient fodder for his animals. He should allow them to graze when the
opportunity allows for it. If not, one should try to complete the journey as quickly as possible,
so that one can reach one's destination where the animals can feed. The second guideline is
that if a person has to stop over at night to rest, he should divert from the main road since
other creatures may utilise these paths at night and may pose a danger to his safety.
Hadith 963
وعن أبي قتادة: ﴿لَهُ، قَالَ: كَانَ رسولُ اللهِ ﴿ إِذَا كَانَ فِي سَفَرٍ ، فَعَرَّسَ بِلَيْلِ اضْطَجَعَ عَلَى
يَمِينِهِ ، وَإِذَا عَرَّسَ قُبَلَ الصُّبْحِ نَصَبَ ذِرَاعَهُ ، وَوَضَعَ رَأْسَهُ عَلَى كَفِّهِ . رواه مسلم .
قَالَ العلماءُ: إِنَّمَا نَصَبَ ذِرَاعَهُ لِثَلاَّ يَسْتَغْرِقَ في النَّومِ ، فَقُوتَ صَلاَةُ الصُّبْحِ عَنْ وَقْتِهَا أَوْ
عَنْ أَوَّلٍ وَفْتِهَا .
Abū Qatādah
narrates that when the Messenger of Allah
was on a
journey and camped over at night, he would lie down on his right side. If
he camped over just before dawn, he would place his arm upright and put
his head on his palm." (Muslim)
Scholars state that he would place his arm upright so that he would not
fall into a deep sleep and miss the Fajr salah at its appointed time or at
the beginning of its time.

297
RIYĀD AL-ȘĀLIĶĪN
Commentary
If the time for salah is near and one feels tired, then he should ensure that he does not fall
into a deep sleep making it difficult to wake up for salah. If the time for salah has already
entered, then one should first perform salah before resting.
Hadith 964
: ((عَلَيْكُمْ بِالدُّلْجَةِ، فَإِنَّ الأرْضَ تُطْوَى بِاللَّيْلِ
وعن أنس رحّهُ ، قَالَ : قَالَ رسول الله
)) رواه أبو داود بإسناد حسن .
((الدُّلْجَةُ )): السَّيْرُ فِي اللَّْلِ .
Anas 4% narrates that the Messenger of Allah
said: "You should travel
at night because the earth is folded at night." (Abū Dawud, Ahmad)
Commentary
The hadith means that it is easier to travel by night than by day because one feels energetic
and fresh due to the coolness of the night. Secondly, a person does not notice many landmarks
at night and he will therefore think that he has travelled very little whereas this is not the
case. It is also possible that the earth in reality is folded up at night as is mentioned in a
narration of Kanz al-'Ummāl.
The hadith does not mean that one should not travel during the day since other ahadith
encourage one to commence his journey in the beginning portion of the day. It means that
a person should not confine himself to only travelling by day, but should also travel at night.
Hadith 965
وعن أَبِي ثَعْلَبَةَ الخُشَِّ لَِّهُ، قَالَ: كَانَ النَّاسُ إِذَا نَزَلُوا مَنْزِلاَ تَفَرَّقُوا في الشِّعَابِ وَالأَوْدِيَةِ
. فَقَالَ رسولُ اللهِ ﴿: ((إِنَّ تَفَرُّفَكُمْ فِي هذِهِ الشِّعَابِ وَالأَوْدِيَةِ إِنَّمَا ذَلِكُمْ مِنَ الشَّيْطَانِ
! )) فَلَمْ يَنْزِلُوا بَعْدَ ذَلِكَ مَنْزِلاَ إِلَّ انْضَمَّ بَعْضُهُمْ إِلَى بَعْضٍ . رواه أبو داود بإسناد حسن .
Abū Tha labah al-Khushanī35 4
narrates: When the people used to stop over
35 There is great difference of opinion regarding his name. The majority of the scholars have
stated that it was Jurthum. Abū Tha'labā was his agnomen. He accepted Islam in the early stages. He
accompanied the Messenger of Allah
during the incident of Hudaibiyah and was present at Bait
al-Ridwan. The Messenger of Allah
sent him to invite his people to Islam. Due to his efforts, his
whole tribe accepted Islam. He later relocated to Sham. He passed away in prostration one night whilst
performing șalāh. 40 ahādīth have been narrated from him.

298
RIYĀD AL-ȘĀLIĶĪN
at a place, they would disperse into the passes and valleys. The Messenger
of Allāh
said to them: "This dispersing of yours into passes and valleys
is from Shaitan." Thereafter, whenever they would stop over at a place,
they would remain close together. (Abū Dāwūd, Bayhaqī)
Commentary
The closer the companions on a journey remain together, the easier it is for them to assist
each other in times of difficulty.
Hadith 966
وعن سهل بن عمرو - وقيل : سهل بن الربيع بن عمرو الأنصاري المعروف بابن الحنظلِيَّة
، وَهُوَ من أهل بيعة الرِّضْوَانِ، قَالَ: مَرَّ رسولُ اللهِ ﴾ بِبَعِيرٍ قَدْ لَحِقَ ظَهْرُهُ بِبَطْنِهِ ، فَقَالَ
: ((اتَّقُوا الله في هذِهِ البَهَائِمِ المُعجَمَةِ، فَارْكَبُوهَا صَالِحَةً، وَكُلُوهَا صَالِحَةً )) رواه أَبُو
داود بإسناد صحيح .
Sahl ibn 'Amr 4% (or according to some, Sahl ibn al-Rabi' ibn 'Amr al-
Anșārī), popularly known as Ibn al-Hanzalīyyah36 , who was from among
those present for the Bay'ah al-Ridwan, narrates: "The Messenger of Allah
passed by a camel whose back was sticking to its stomach and said: "Fear
Allah with regard to these dumb animals. Ride them in good condition and
eat them in good condition." (Abū Dāwūd)
Commentary
Animals are the creation of Allah des and have a soul like man. They can perceive pain
and starvation like human beings, but they cannot express their feelings in words, hence
a Muslim should ensure that he is merciful to them. It is incorrect to deprive them of food
and to overwork them. On the day of Qiyamah, a person will be questioned regarding his
treatment of animals.
When animals have been given rights in Islam, servants and workers should to a greater
extent not be overburdened with work which is beyond their capabilities and strength. The
Messenger of Allah
said, "Do not burden them with that which will overcome them. If
you do give them work which overpowers them, then assist them." (Bukhārī)
36 Sahl &
was from the Aws tribe of the Ansar. It was his habit to perform excessive salah and dhikr.
He took part in all the battles besides Badr. 9 ahadith have been narrated from him. He eventually
moved to Damascus and passed away in the era of Mu'awiyah

299
RIYĀD AL-ȘĀLIĶĪN
"Eat them in good condition," means that one should eat the flesh of healthy and fit animals
and not that of ill or lean animals as this will contribute towards good health. It could also
mean that one should slaughter animals in a humane manner by ensuring that the knife is
sharp and that the animal is not harmed in any way while slaughtering.
Hadith 967
وعن أبي جعفر عبد الله بن جعفر عليه، قَالَ: أردفني رسولُ الله ﴿ ذَاتَ يَوْمٍ خَلْقَهُ، وَأسَرَّ
* لِحَاجَتِهِ
إليَّ حَدِيثاً لا أُحَدِّثُ بِهِ أحَدَاً مِنَ النَّاسِ ، وَكَانَ أحَبَّ مَا اسْتَتَرَ بِهِ رسولُ الله
هَدَفٌ أَوْ حَائِشُ نَخْلٍ ، يَعِي : حَائِطَ نَخْلٍ . رواه مسلم هكَذَا مُختصراً .
وزادَ فِيهِ البَرْقاني بإسناد مسلم - بعد قَوْله: حَائِشُ نَخْلٍ - فَدَخَلَ حَائِطَاً لِرَجُلٍ مِنَ الأَنْصَارِ
، فَإِذَا فِيهِ جَمَلٌ ، فَلَمَّا رَأى رَسولَ اللهِ ﴿هَ جَرْجَرَ وَذَرَفَتْ عَيْنَاهُ، فَأَتَاهُ النَّبِّ: ﴿َ فَمَسَحَ
سَرَاتَهُ - أَيْ : سِنَامَهُ - وَذِفْرَاهُ فَسَكَنَ ، فَقَالَ : (( مَنْ رَبُّ هَذَا الجَمَلِ؟ لِمَنْ هَذَا الجَمَلُ ؟ ))
فَجَاءَ فَتَى مِنَ الأَنْصَارِ ، فَقَالَ: هَذَا لِي يَا رسولَ الله . قَالَ : ((أَفَلاَ تَتَّقِي اللهَ في هذِهِ الْبَهِيمَةِ
الَّتِي مَلَّكَكَ اللهُ إِيَّاهَا؟ فَإِنَّهُ يَشْكُو إِلَيَّ أَنَّكَ تُجِيعُهُ وتُدْتِبُهُ)) رواه أبو داود كرواية البرقاني .
قَوْله (( ذِفْرَاهُ)): هُوَ بكسر الذال المعجمة وإسكان الفاءِ ، وَهُوَ لفظ مفرد مؤنث . قَالَ أهل
اللغة : الذِّفْرى : الموضع الَّذِي يَعْرَقُ مِن الْبَعِيرِ خَلف الأُذُنِ ، وَقوله : (( تُدْئِبِهُ)) أيْ : تتعِبه .
Abū Ja'far 'Abdullah ibn Ja'far37
narrates: "The Messenger of Allah
made me ride behind him one day and he confided to me something which
I will never relate to anyone. When the Messenger of Allah
answered
the call of nature, the place he liked best for concealing himself was a wall
or a date orchard." (Muslim)
37 His name was 'Abdullah and his agnomen was Abū Ja'far. He was the paternal cousin of the
Messenger of Allāh
and the son of Ja'far Țayyār
og. He was born in Abysinnia, when his father
migrated. In the 7th year of Hijri, his father came to Madinah Munawwarah with 'Abdullah , who
was seven years of age. The Messenger of Allah
took the pledge of allegiance from 'Abdullah 44
at that time. When his father was martyred in Mu'tah, the Messenger of Allah
showed intense love
to 'Abdullah . Once he
said, "'Abdullah is similar to me in appearance and character." He was
known for his generosity, chastity, nobility and truthfulness. 'Abdullah
passed away in Madinah
Munawwarah in 80 Hijrī and was buried in Jannat al-Baqi. A huge crowd attended his funeral. Even
though he was only ten years old at the demise of the Messenger of Allah
, he memorised and
quoted some ahādīth, two of which are mentioned in Bukhārī and Muslim.

300
RIYĀD AL-ȘĀLIĶĪN
Al-Bargānī adds with the chain of narrators of Muslim: "He entered an
orchard belonging to one of the Ansar in which there was a camel. When it
saw the Messenger of Allah
it cried out, and its eyes started watering.
The Messenger of Allah
came to it, stroked its hump and behind its ears,
and it calmed down. He then asked: 'Who owns this camel? To whom does
this camel belong?' A young boy from the Ansar came and said: 'It belongs
to me, O Messenger of Allah.' He said: 'Do you not fear Allah with regard
to this animal over which Allah gave you ownership? It is complaining to
me that you starve it and tire it." (Abū Dāwūd)
Commentary
Animals are a bounty from Allāh &S. One who owns an animal should be grateful for this
bounty and should feed and treat it well.
Additional Points
The secret matter which the Messenger
confided to the Șaļābī was obviously regarding
a personal issue. It was not a matter relating to the laws of Islam because this was not
permissible to conceal.
v When one is in an area where one has to answer the call of nature in the open, one should
ensure that one's private parts are concealed from the view of others.
v The speaking and tearing of the camel was a miracle of the Messenger of Allah
v It is permissible for two people to sit on a conveyance if it has sufficient strength to
bear their weight.
One should encourage others to be compassionate to the creation of Allah des.
V The Messenger
was a mercy to the entire creation.
Hadith 968
وعن أنس ﴿له، قَالَ: كُنَّا إِذَا نَزَلْنَا مَنْزِلاً، لاَ نُسَبِّحُ حَتَّى نَحُلَّ الرِّحَال . رواه أَبُو داود بإسناد
عَلَى شرط مسلم .
وَقَوْلُهُ : ((لا نُسَبِّحُ)): أيْ لاَ نُصَلِّي النَّافِلَةَ ، ومعناه: أنَّا - مَعَ حِرْصِنَا عَلَى الصَّلاَةِ - لا
نُقَدِّمُهَا عَلَى حَطِّ الرَّحَالِ وَإِرَاحَةِ الدَّوَابِّ .
Anas 4% narrates: "When we used to stop over at a place, we would not
engage in optional salah until we off loaded the goods from our conveyances."
(Abū Dāwūd)