النص المفهرس

501
RIYĀD AL-ȘĀLIĶĪN
Hadith 1260
: (( صَوْمُ ثَلاَثَةِ أَيَّامٍ مِنْ
، قَالَ : قَال رسول الله
وعن عبد الله بن عمرو بن العاص
كُلِّ شَهْرٍ صَوْمُ الدَّهْرِ كُلِّهِ )) متفقٌ عَلَيْهِ .
Abdullah ibn 'Amr ibn al-'As 4% narrates that the Messenger of Allah
said: "Fasting for three days every month is equivalent to fasting the entire
year." (Bukhārī, Muslim)
Commentary
As every action is multiplied in reward tenfold, by fasting three days every month, one gains
the reward of fasting thirty days. If one does so every month, one will get the reward of
fasting throughout the year.
Hadith 1261
وعن مُعاذة العدوية: أنها سألت عائشةَ ◌ّه: أَكَانَ رسول الله ﴿ يَصُومُ مِنْ كُلِّ شَهْرٍ ثَلاثة
أَيَّامِ ؟ قالت : نَعَمْ . فقلتُ : مِنْ أِّ الشَّهْرِ كَانَ يَصُومُ ؟ قالت : لَمْ يَكُنْ يُبَالِي مِنْ أَيِّ الشَّهْرِ
يَصُومُ . رواه مسلم .
Mu'adhah al-'Adawīyyah47 narrates that she asked 'A'ishah wes: "Did the
Messenger of Allah
keep fast for three days every month?" She replied:
"Yes." I asked: "Which part of the month did he fast?" She replied: "He did
not fast any specific days of the month." (Muslim, Abū Dāwūd, Ibn Mājah)
Commentary
This hadith shows that a person can fast on any three days of the month. However, other
ahādīth indicate that it is more virtuous to fast on the Ayyam al-Bid - the illuminated days
(13th, 14th and 15th of the month).
Some scholars have suggested that these days are called Ayyam al-Bīd, because when a
person fasts during them, the darkness of his sins will be removed and his Hereafter will be
illuminated with reward.
Hadīth 1262
: ((إِذَا صُمْتَ مِنَ الشَّهْرِ ثَلاَثاً، فَصُمْ ثَلاَثَ
وعن أَبِي ذر ◌ُهُ، قَالَ : قَالَ رسول الله
47 Mu'adhah al-'Adawīyyah « was married to Silah ibn Ashyam . She resided in Basrah. She would
regularly visit 'A'ishah ws and therefore quoted ahadith from her. She was devoted to worship.

502
RIYĀD AL-ȘĀLIĶĪN
عَشْرَةَ، وَأَرْبَعَ عَشْرَةَ ، وَخَمْسَ عَشْرَةَ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Abu Dharr &
s narrates that the Messenger of Allah
said: "If you fast
for three days a month, fast on the 13th, 14th and 15th." (Tirmidhi, Nasa'ī)
Hadith 1263
يَأْمُرُنَا بِصِيَامٍ أَيَّامِ البِيضِ : ثَلاثَ عَشْرَةَ
وعن قتادة بن مِلْحَان ◌ِلَّهُ، قَالَ: كَانَ رسولُ الله
، وَأَرْبَعَ عَشْرَةَ ، وَخَمْسَ عَشْرَةَ . رواه أَبُو داود .
Qatādah ibn Milņān
narrates: "The Messenger of Allah
used to
command us to fast on the Ayyam al-bid: the 13th, 14th and 15th." (Abū
Dāwūd, Nasa'ī, Ibn Mājah)
Hadith 1264
لاَ يُقْطِرُ أَيَّامَ البِيضِ فِي حَضَرٍ وَلاَ سَفَرٍ .
وعن ابن عباس ◌ًّا، قَالَ: كَانَ رسولُ اللهِ
رواه النسائي بإسنادٍ حسن .
Ibn 'Abbas
narrates: "The Messenger of Allah
did not fail to fast on
the Ayyam al-bid when he was at home or on a journey." (Nasa'ī)
Commentary
Scholars have suggested that the wisdom of fasting on these days is that when light
encompasses the night due to the full moon, it is appropriate to fill the day with acts of
worship. Others have suggested that we are commanded to gain closeness to Allah &s during
these days because an eclipse, when it occurs, normally occurs during these nights.
CHAPTER 231
باب فضل من فطّر صائماً وفضل الصائم الذي يؤكل عنده ودعاء الآكل للمأكول عنده
Chapter on the virtue of one who feeds a fasting person at iftar, the virtue
of the fasting person in whose presence food is eaten, and the du'a' that
the fasting person makes for his host

503
RIYĀD AL-ȘĀLIĶĪN
Hadith 1265
، قَالَ : (( مَنْ فَطََّ صَائِماً، كَانَ لَهُ مِثْلُ أجْرِهِ ،
عن زيد بن خالد الجُهَنِيِّ بُّه ، عن النبي
غَيْرَ أَنَّهُ لاَ يُنْقَصُ مِنْ أجْرِ الصَّائِمِ شَيْءٌ)) رواه الترمذي ، وقال : (( حديث حسن صحيح )).
Zayd ibn Khalid al-Juhanī 4
narrates that the Messenger of Allah
said: "One who feeds a fasting person at iftar receives a reward similar
to his without the reward of the fasting person decreasing in any way."
(Tirmidhī, Ibn Mājah, Dārimī)
Commentary
The hadith provides encouragement to feed a fasting person. One of the benefits of this noble
action is that it generates love and unity amongst Muslims. It also serves to assist a Muslim
in an act of obedience. It is Allah's &s mercy that He grants such great rewards for such
small acts of kindness.
Another hadith sheds further light on this virtuous action. The Messenger of Allah
said,
"One who feeds a fasting person at iftar, it is a means of forgiveness for him and freedom
from the Fire. He will receive a similar reward as the fasting person without the reward of
the fasting person decreasing in any way." The Sahabah
asked, "O Messenger of Allah,
not all of us have the ability to feed a fasting person." The Messenger of Allah
replied,
"Allah gives this reward to the one who gives a fasting person even a date, a sip of water or
a sip of milk." (Ibn Khuzaymah, Bayhaqī)
Hadīth 1266
دَخَلَ عَلَيْهَا ، فَقَدَّمَتْ إِلَيْهِ طَعَاماً، فَقَالَ: ((
وعن أُمّ عُمَارَةَ الأنصارِيَّةِ ﴿ه: أنَّ النبيَّ
◌ُلِي )) فَقَالَتْ: إِنِّي صَائِمَةٌ، فَقَالَ رسول الله ﴿: ((إِنَّ الصَائِمَ تُصَلِّي عَلَيْهِ المَلائِكَةُ إِذَا
أُكِلَ عِنْدَهُ حَتَّى يَفْرِغُوا )) وَرُبَّمَا قَالَ: ((حَتَّى يَشْبَعُوا)) رواه الترمذي ، وقال: (( حديث
حسن )) .
Umm 'Umārah al-Anșārīyyah48
narrates that the Messenger of Allah
came to her and she presented him with some food. He said: "Eat!"
48 Her name was Nasībah and her agnomen was Umm Ammarah. She belonged to the Najjar family
of the Khazraj tribe. She was first married to Zaid ibn 'Asim, followed by Arbah ibn 'Amr. She was
amongst those who accepted Islam at 'Aqabah. During the battle of Uhud, she prevented the enemy
from attacking the Messenger of Allah
. In the battle of Yarmuk, she suffered 12 wounds and her
hand was also cut off. Her date of demise is unknown. 2 ahadith have been narrated from her.

504
RIYĀD AL-ȘĀLIĶĪN
She replied: "I am fasting." The Messenger of Allah
said: "The angels
supplicate for a fasting person when people eat in his presence until they
finish." Or perhaps he said: "Until they are satiated." (Tirmidhī, Ibn Mājah,
Ahmad, Dārimī)
Commentary
The angels seek forgiveness and supplicate for mercy on behalf of those who are fasting when
food is eaten in their presence, because of their patience and sacrifice.
Additional Points
V Leaders should visit their subordinates.
Hadith 1267
جَاءَ إِلَى سعد بن عبادة لعلّهُ فَجَاءَ بِخُبٍْ وَزَيْتٍ ، فَأَكَلَ ، ثُمَّ قَالَ
وعن أنسٍ ﴿له: أنَّ النبيَّ ﴿
: (( أَفْطَرَ عِنْدَكُمُ الصَّائِمُونَ؛ وَأَكَلَ طَعَامَكُمُ الأَبْرَارُ ، وَصَلَّتْ عَلَيْكُمُ المَلائِكَةُ
النبي
)) رواه أَبُو داود بإسناد صحيح .
Anas age narrates: "The Messenger of Allah
went to Sa'd ibn 'Ubadah 40%
who brought some bread and olive oil to him. The Messenger of Allah
ate and said: "May you host those who are fasting for iftar, may righteous
people eat your food, and may the angels supplicate for you." (Abū Dawud)
Commentary
It is Mustahab for the fasting person to supplicate with these words for the one who presents
him with food for iftār.
"May you host those who are fasting for iftar," is a du'a' which means, "May Allah grant you
the reward of those who feed a fasting person."
"May righteous people eat your food," is a du'a' for good health, afiyah (well-being), abundance
of provisions and the company of the pious.
"May the angels supplicate for you," is a du'a' for steadfastness on īman because angels only
supplicate for people of īman. It is an effective du'a' because the du'as of the angels are readily
accepted by Allah &s.
Additional Points
v It is not contrary to generosity for a host to present his guest with whatever food he
can easily acquire.

505
RIYĀD AL-ȘĀLIĶĪN
كَتَاب الاعْتِكَاف
THE BOOK OF I'TIKĀF
CHAPTER 232
باب فضل الاعْتِكَاف
Chapter on the virtue of I'tikaf
Introduction
I'tikaf means to remain in a masjid for the purpose of worship and to gain the closeness of
Allāh &s by engaging in good deeds. That the Messenger
consistently performed I'tikāf
every year shows that it is Sunnah Mu'akkadah in the last ten days of Ramadan. Some of the
wisdoms and benefits of I'tikaf are as follows:
1. In a masjid, one is saved from evil company. In addition, one benefits from the company of
the pious and those who perform extra acts of worship such as Tahajjud, tilawah, dhikr, etc.
2. One's heart is freed of worldly thoughts and has the opportunity of focussing towards
Allāh &S. This grants one the ability to attain the true radiance and blessings of worship.
3. One is saved from the many sins which generally arise due to meeting people and being
involved in business endeavours.
4. The house of Allah des is a fortified area where Shaitan cannot influence a person as he
normally does elsewhere.
5. One who is in I'tikaf, is perpetually in the remembrance and worship of Allah && just like
the angels, and this allows him to attain Allah's & closeness.
6. As long as one remains in I'tikaf, one attains the reward of worship, even if one is sleeping.
7. As one is considered to be in perpetual worship, one receives the reward of worship on
Lailat al-Qadr.
Hadīth 1268
﴿ يَعْتَكِفُ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ . متفقٌ عَلَيْهِ .
عن ابن عمر رضيالله، قَالَ: كَانَ رسولُ اللهِ .
Ibn 'Umar > narrates: "The Messenger of Allah
used to perform I'tikāf
for the last ten days of Ramadan." (Bukhārī, Muslim, Ahmad, Ibn Mājah)

506
RIYĀD AL-ȘĀLIĶĪN
Commentary
Imām Zuhrī
stated that I'tikaf was an act of worship which the Messenger
never
omitted from the time he arrived in Madinah Munawwarah until the end of his life. This
indicates the importance he gave to it.
Hadīth 1269
كَانَ يَعْتَكِفُ العَشْرَ الأَوَاخِرَ مِنْ رَمَضَانَ ، حَتَّى تَوَفَّاهُ اللهُ
وعن عائشة رها : أنَّ النبيَّ
تَعَالَى، ثُمَّ اعْتَكَفَ أَزْوَاجُهُ مِنْ بَعْدِهِ . متفقٌ عَلَيْهِ .
'A'ishah was narrates: "The Messenger of Allah
used to perform I'tikāf
for the last ten days of Ramadan until Allah brought about his demise.
Thereafter, his wives performed I'tikāf after him." (Bukhārī, Muslim, Abū
Dāwūd, Tirmidhī)
Commentary
During the last ten days of Ramadan, I'tikaf is Sunnah for women just as it is for men. This
hadith explains that after the demise of the Messenger
the noble wives of the Messenger
would sit in I'tikaf. A woman should confine herself to a specified place in her home and
dedicate herself to salah and other acts of worship during this time. As fasting is a condition
for I'tikaf, she may not sit in I'tikaf if she is in her menstrual period. A married woman also
requires the consent of her husband to perform I'tikāf.
Hadith 1270
يَعْتَكِفُ فِي كُلِّ رَمَضَانَ عَشْرَةَ أَيَّامٍ ، فَلَمَّا كَانَ
وعن أَبي هريرة ﴿هُ ، قَالَ : كَانَ النبيُّ.
العَامُ الَّذِي قُبِضَ فِيهِ اعْتَكَفَ عِشْرِينَ يَوْماً . رواه البخاري .
Abū Hurayrah 4% narrates: "The Messenger of Allah
used to perform
I'tikaf for ten days every Ramadan. In the year of his demise, he performed
I'tikāf for twenty days." (Bukhārī, Ahmad, Tirmidhī)
Commentary
When the Messenger
realised that his demise was close he doubled his efforts in worship.
Hence, he revised the Qur'an with Jibrail twice in the last year of his life as opposed to once.
Similarly, as mentioned in this hadith, he doubled the amount of time he spent in I'tikāf. This
serves as a lesson for the Ummah to increase in worship during old age.

507
RIYĀD AL-ȘĀLIĶĪN
Glossary
'ālim (pl. 'ulamā') - Muslim religious scholar
Amīrul Mu'minīn - title for the leader of the Muslims
adhan - the call to prayer.
anșār - inhabitants of Madinah who assisted the Messenger
on his arrival there after he
was constrained to leave Makkah
barakah - divine blessings
dīn - religion
du'a' - supplication
fiqh - Islamic jurisprudence
faqīh - Muslim jurist
fard - an obligatory act
fatwa - a verdict or authoritative statement issued by a competent scholar.
fard al-kifayah - a collective obligation, which is fulfilled if even one person performs it
fatwa (pl. fatāwa) - religious verdict issued by an Islamic scholar
ghusl - ritual bath
hadith al-qudsī - The meaning of a hadith al-qudsī is communicated by Allah &s to the
Messenger of Allah
through inspiration, dreams or other forms of revelation and the
Messenger of Allah
then gives expression to it through his own words.
halāl - lawful or permissible
harām - unlawful or prohibited
hafiz - one who has memorised the Qur'an.
hijrah - migration. Commonly refers to the journey of the Messenger of Allah
from
Makkah to Madīnah
iftar - meal at the time of breaking fast after sunset
ihrām - a condition of restriction for one performing haj
ikhlās - sincerity
imam - Muslim religious leader or leader of congregational salah
inshā-Allāh - if Allah wills
iqamah - call given to announce the commencement of the obligatory congregational prayer
janāzah - funeral prayer
jihad - striving in the path of Allah
jizyā - a protection tax paid by non-Muslims to a Muslim ruler
jumu ah - congregational Friday prayer

508
RIYĀD AL-ȘĀLIĶĪN
kalimah - the shahadah or testimony of faith that there is none worthy of worship besides
Allah and that Muhammed
is His Messenger
khalif - leader of the Muslims
kufr - disbelief
mahram - a person with whom marriage is forbidden
mujahid (pl. mujahidīn) - one who strives in the path of Allah &
muftī - Muslim scholar qualified to issue verdicts
muhajirūn - Muslims who were constrained to leave Makkah for Madinah due to the
persecution of the Quraish
mușallī - a person performing șalāh
mustahab - advisable
niqab - veil covering the face
prophethood - a translation of the word nubuwwah, for which there exists no single equivalent
word in English. It can be translated as 'the state of being a prophet.'
qada - fulfilling those duties that one may have missed due to some reason
qiblah - the direction of the Ka'bah in Makkah
qiyamah - the day of resurrection
rak'āt - a unit of salah
șabr - patience
sadaqah - optional charity
șaņābah - companions of the Messenger of Allah
sajdah - prostration
șalāh - obligatory or optional prayer containing specific postures and Arabic phrases
șawm - fasting / abstaining from food, drink and conjugal relations
subhanallāh - literally means "Allah is pure". Used to express the greatness of Allah & or
as an expression of surprise.
sharī ah - Islamic law or Islamic legal system
shirk - associating something or someone as a partner with Allah des
suffah - elevated platform in Masjid al-Nabawī where poorer Șahabah lived
sunnah (pl. sunan) - an act which the Messenger of Allah
said, did or approved
sūrah - a chapter of the Qur'an
tābi'ī (a follower) - the second generation of Muslims who did not meet the Messenger of
Allāh
, and learnt Islam from the Șaļābah
tafsir - commentary of the Qur'an
taqdir (predestination) - belief in the fact that all good and evil is in the control of Allah de
taqwa - fear or awareness of Allah 's
tawba - repentance or asking Allah's des forgiveness

509
RIYĀD AL-ȘĀLIĶĪN
tasbih - expressing the purity of Allah des
tahajjud - voluntary salah performed between the times of Isha' and Fajr
tawakkul - trust in Allah &
tayammum - wiping the face and arms with clean earth as a substitution for wudū' in the
absence of water
ummah - community or people, commonly used in reference to the community of Muslims
'umrah - the lesser pilgrimage performed when entering Makkah
wajib - obligatory, but of a lesser status than Fard
wudū' - ablution
zakāh - obligatory charity

510
RIYĀD AL-ȘĀLIĶĪN
Bibliography
Arabic
Al-Bughā, Mușțafā, et al. Nuzhat al-Muttaqīn. Damascus: Mu'assasah al-Risālah, 2 vols, 1432
/ 2011
Allān, Muhammad 'Alī ibn Muhammad. Dalīl al-Faliķīn. Cairo: Dār al-Hadīth, 4 vols, 1419
/1998
Muhammad Ilyas al-Bārabankawi. Sharķ Riyād al-Șāliķīn. Lebanon: Dār Nūr al-Șabāḥ, 2012
Sābūni, Muhammad 'Alī. Sharķ Riyād al-Șāliķīn. Beirut: Maktbah al-'Aşriyyah, 1433 / 2012
Urdu
Siddiqui, Muhammad Husain. Rawdat al-Șāliķīn, Karachi: Zamzam Publishers, 2012
English
Bewley, Aisha. A Glossary of Islamic Terms. London: Ta-ha Publishers Ltd, 1430 / 2009
Elias, Afzal Hoosen. Quraan made Easy. Karachi: Zam Zam Publishers, 2008
Note: Besides the above-mentioned books, various other books on a variety of topics were
used as a source of reference.

NOTES

NOTES