النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
Muslim, Tirmidhī, Abū Dāwūd)
Commentary
This hadith shows the great virtue of performing 'Umrah in Ramadan. The benefit of 'Umrah
in Ramadan compared to other months, is that a person combines two great acts of worship
at once: fasting and 'Umrah.
'Umrah being equivalent to Haj is with regards to rewards. It does not mean that an 'Umrah
performed in Ramadan will absolve one of performing Haj.
The fact that the Messenger
never performed 'Umrah in Ramadan can be ascribed to him
being involved in other more pressing matters during Ramadan. It was also possible that he
did not perform 'Umrah in Ramadan out of mercy and kindness for His Ummah because they
would have found it difficult if it had become binding upon them.
The doubt mentioned in the hadith about a general Haj or a Haj with the Messenger
is
from the side of the narrator and not from the Messenger
Hadith 1279
وعنه : أنَّ امرأة قالت: يا رسول الله، إنَّ فَرِيضَةَ اللهِ عَلَى عِبَادِهِ في الحَجِّ ، أدْرَكَتْ أَبي
شَيْخاً كَبِيراً ، لاَ يَثْبُتُ عَلَى الرَّاحِلَةِ أَفَأَحُجُّ عَنْهُ؟ قَالَ : (( نَعَمْ )) متفقٌ عَلَيْهِ .
Ibn 'Abbas ( narrates that a woman said: "O Messenger of Allah, Allah
made the Haj obligatory on His servants. It is obligatory on my father
now that he is an old man and cannot remain firm on a conveyance. Can
I perform the Haj on his behalf?" He replied: "Yes." (Bukhārī, Muslim, Abū
Dāwūd, Tirmidhī)
Commentary
Scholars state that one may perform Haj on behalf of another if the latter pays his expenses
and commands him to go, or makes a bequest to this effect at the time of his death. According
to some scholars, parents are excluded from this rule, hence if children want to perform Haj
on their parent's behalf, they may do so, even if they were not commanded or the parent
did not make a bequest to this effect.
The hadith proves the importance of Haj as it highlights that if a person is unable to perform
Haj, then he should appoint someone on his behalf to do so.

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Additional Points
v A female may perform Haj on behalf of a male and vice versa.
v Children should show kindness to their parents by assisting to fulfil their debts, serving
them, performing Haj on their behalf if they cannot do so, etc.
Hadīth 1280
وعن لقيط بن عامر له: أَنَّه أتى النبيَّ ﴿هَ، فَقَالَ: إِنَّ أَبِي شَيْخٌ كَبِيرٌ، لاَ يَسْتَطِيعُ الحَجَّ ،
وَلاَ العُمْرَةَ ، وَلاَ الظَّعَنَ؟ قَالَ : ((حُجَّ عَنْ أبِيكَ وَاعْتَمِرْ )) رواه أبو داود والترمذي ، وقال
: (( حديث حسن صحيح )) .
Laqīt ibn 'Amir 4% narrates that he went to the Messenger of Allah
and
said: "My father is an old man. He cannot perform Haj, 'Umrah or undertake
a journey." The Messenger of Allah
said: "Perform Haj and 'Umrah on
behalf of your father." (Abū Dāwūd, Tirmidhī, Ibn Mājah, Nasa'ī)
Commentary
If Haj is Fard on a person, and he is unable to perform it due to some excuse which will remain
until death, such as old age, blindness or paralysis, then another person may perform Haj
on his behalf. This is acceptable on condition that the excused person instructs the other to
perform Haj and pays for all his expenses.
Hadith 1281
﴿، في حَجَةِ الوَدَاعِ ، وَأَنَا ابْنُ
وعن السائب بن يزيد ﴿ثه ، قَالَ : حُجَّ بي مَعَ رسولِ اللهِ
سَبِعٍ سِنِينَ . رواه البخاري .
Al-Sā'ib ibn Yazīd 4% narrates: "I was taken for Haj with the Messenger
of Allāh
during the Farewell Haj when I was seven years old." (Bukhārī,
Tirmidhī)
Commentary
According to the majority of the scholars, if an immature child performs Haj, it will be valid
and regarded as an optional Haj. After he reaches maturity, he will have to repeat the Haj
if it is compulsory upon him. The benefit of a child performing Haj is that he will become
accustomed to the rites of Haj.

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Hadith 1282
لَقِيَ رَكْباً بِالرَّوْحَاءِ ، فَقَالَ : (( مَنِ القَوْمُ؟ )) قالوا:
: أنَّ النبيَّ
وعن ابن عباس ظـ
المسلِمُونَ . قالوا: مَنْ أَنْتَ؟ قَالَ : ((رسولُ اللهِ)). فَرَفَعَتِ امْرَأَةٌ صَبيّاً ، فَقَالَتْ: ألِهَذَا
حَجٌ ؟ قَالَ : (( نَعَمْ ، وَلَكِ أَجْرٌ )) رواه مسلم .
Ibn 'Abbas
narrates that the Messenger of Allah
met a group of
travellers at al-Rauha' and asked: "Who are you?" They replied: "We are
Muslims," and they then asked him, "Who are you?" He replied: "I am the
Messenger of Allah." A woman (from among them) lifted up her child and
asked: "Can this one perform Haj?" He replied: "Yes, and you will receive
the reward." (Muslim, Tirmidhī, Bayhaqī)
Vocabulary and Definitions
Al-Rauņā' is around 74 kilometres from Madinah Munawwarah on the road to Badr.
Commentary
Haj is not compulsory upon an immature child, and if he performs Haj it will be regarded
as an optional Haj.
Scholars state that any good action performed by a child is written in his favour, whereas no
sin is written against him if he does a wrong action. Similarly, the rewards of a child's good
actions are recorded in his guardian's favour, but not his sins.
Hadith 1283
13
حَجَّ عَلَى رَحْلٍ وَكَانت زَامِلَتُهُ . رواه البخاري .
: أن رسول الله
عن أنس
Anas dog narrates: "The Messenger of Allah
performed Haj on a camel
which also served to carry his belongings." (Bukhārī, Abū Dāwūd)
Commentary
This refers to Hajjat al-Wada' as the Messenger of Allah
did not perform any other Haj
after migrating to Madinah Munawwarah.
The hadith means that the Messenger of Allah
did not have any separate camel for his
food and possessions. The camel that he rode was used to carry his provisions. This points to
the humility of the Messenger of Allah
and his indifference to possessions of this worldly
life. According to another narration, the Messenger of Allah
rode on a conveyance with
a cloth which was not even worth four dirhams and he further said: "O Allah, let this be a

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Haj in which there is no show and no boasting." (Ibn Mājah)
Hadith 1284
وعن ابن عباس ﴿هَ، قَالَ: كَانَتْ عُكَاظُ ، وَجَنَّةُ ، وَذُو الَجَازِ أسْوَاقاً في الجَاهِلِيَّةِ ، فَتَأَثَّمُوا
أن يَتَّجِرُوا فِي الْمَوَاسِم، فَزَلَتْ: ﴿ لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَبْتَغُوْا فَضْلًا مِّنْ رَّبِّكُمْ﴾ ( البقرة
: ١٩٨) في مَوَاسِمِ الحَجِّ . رواه البخاري .
Ibn 'Abbas
narrates: "'Ukāz, Mijannah and Dhul Majāz were markets in
the days of ignorance and people considered it a sin to conduct business
during the Haj period. Then the verse was revealed: 'There is no sin on
you to seek the bounty of your Sustainer,' during the Haj season." (Bukhārī)
Commentary
The hadith teaches us that conducting business during the period of Haj is permissible.
Scholars, however mention, that it is best for a Haji not to engage in business as it diverts
one's focus from Allah &s.
The market of 'Ukaz was held in the first twenty days of Dhul Qa'dah between Najd and Ța'if,
Mijannah was held in the last ten days of Dhul Qa'dah close to Makkah Mukarramah and
Dhul Majaz' was held in the first eight days of Dhul Hijjah. Thereafter all the pilgrims would
go to Mīnā.
كتَاب الجِهَاد
THE BOOK OF JIHAD
CHAPTER 234
باب فضل الجهاد
The virtue of Jihad
Introduction
Jihad literally means to strive. Technically, it means to strive in fighting the disbelievers. It
is also used in the context of striving against the carnal desires, Shaitan and the flagrant
transgressors.
Jihad is an essential component of Islam because there are times when the Muslims need to

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engage in offensive as well as defensive wars. Just as a doctor sometimes needs to amputate a
gangrenous limb from the body, there is sometimes a need to remove the poisonous menace
of polytheism and disbelief when these have no chance of being remedied and cured.
In this context it is also important to understand that Islam only allows those persons to
be killed from amongst the enemy, who are adamant on harming the Muslims, who plot
to destroy Islam, and who are active on the battle front. Women, children, the elderly and
religious leaders who do not participate in battles are not to be harmed. In fact, Islamic history
teaches us that even those who were forced to fight against the Muslims were protected from
Muslim hands. During the battle of Badr, the Messenger
commanded that people from
the Banu Hashim were to be spared as they were forced to participate in the battle. On other
occasions, the Messenger of Allah
also ordered that those who were known for their good
morals and decent way of life be spared.
In comparison to Islamic jihad, the world wars of the European nations were fought to satisfy
their lust and greed. In the process, men, women and children were killed indiscriminately.
Entire localities were mercilessly wiped out. In World War 1, more than 37 million people were
wounded and 8,5 million were killed. In World War 2, more than 50 million were injured. In
contrast, in the 23 battles in which the Messenger
participated, there was only fighting
in nine, and a total of only 1018 lives were lost.
Another of the myths and lies levelled against Islam by biased European historians is that
Islam was spread by the sword. This is completely false. For the first thirteen years of the
Messenger's
mission, thousands of people accepted Islam, despite the fact that they
were most bitterly persecuted, let alone fighting an enemy in battle. People like Abū Bakr,
'Umar, 'Uthman, 'Alī, Abū Dharr, Țufail ibn 'Amr al-Dausi, Najāshī, the king of Abyssinia, the
Christians of Najran, the Ansar of Madinah Munawwarah and many others
accepted
Islam out of their own free will. Similarly, history shows that Islam spread to countries such
as Malaysia without any battles being fought.
The purpose of jihad, whether offensive or defensive, is for the purpose of spreading good
morals, removing of obstacles in the propagation and preservation of Islam, establishment
of peace and harmony in the world and delivering the oppressed from oppression.
قَالَ الله تَعَالَى: ﴿وَقَاتِلُوا الْمُشْرِكِيْنَ كَافَّةً كَمَا يُقَاتِلُوْنَكُمْ كَافَّةً وَاعْلَمُوَا أَنَّ اللهَ مَعَ الْمُتَّقِيْنَ ﴾
( التوبة : ٣٦)،
Allāh & says: "Fight all the polytheists just as they fight all of you, and know
that indeed Allah is with those who possess taqwa." (Sūrah al-Tawbah, 36)

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وقال تَعَالَى: (كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْءٌ لَّكُمْ وَعَسّى أَنْ تَكْرَهُوْا شَيْئًا وَّهُوَ خَيْرٌ لَّكُمْ
وَعَسِّى اَنْ تُحِبُّوْا شَيْئًا وَّهُوَ شَرٌّ لَّكُمْ وَاللهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَّمُوْنَ﴾ ( البقرة: ٢١٦)،
Allāh &s says: "Fighting is ordained for you even though you may dislike
it. You may dislike something although it is good for you, or you may like
something although it is bad for you. Allah knows and you do not." (Sūrah
al-Baqarah, 216)
وقال تَعَالَى: ﴿إِنْفِرُوْا خِفَافًا وَّتِقَالاً وَّ جَاهِدُوْا بِأَمْوَالِكُمْ وَاَنْفُسِكُمْ فِى سَبِيْلِ اللهِ﴾ ( التوبة
: ٤١ )،
Allāh &s says: "Proceed when light or heavy, and exert yourselves with
your wealth and lives in Allah's way." (Sūrah al-Tawbah, 41)
وقال تَعَالَى: ﴿إِنَّ اللّهَ اشْتَرِى مِنَ الْمُؤْمِنِيْنَ انْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُوْنَ فِىْ
سَبِيْلِ اللهِ فَيَقْتُلُوْنَ وَيُقْتَلُوْنَ وَعْدًا عَلَيْهِ حَقًّا فِى النَّوْرَةِ وَالْإِنْجِيْلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ
مِنَ اللهِ فَاسْتَبْشِرُوْا بِبَبْعِكُمُ الَّذِىْ بَايَعْتُمْ بِهِ وَذُلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ﴾ ( التوبة: ١١١)،
Allāh && says: "Indeed Allah has purchased from the believers their lives
and wealth so that they may have Paradise. They fight in Allah's path killing
and being killed. This is Allah's promise that is binding in the Tawrah, the
Injil and the Qur'an. Who fulfils their promise better than Allah? So rejoice
with your bargain that you have made. This is the supreme success." (Sūrah
al-Tawbah, 111)
وقال الله تَعَالَى: ﴿لَا يَسْتَوِى الْقُعِدُوْنَ مِنَ الْمُؤْمِنِيْنَ غَيْرُ أُولِى الضَّرَرِ وَالْمُجْهِدُوْنَ
فِىْ سَبِيْلِ اللهِ بِأَمْوَالِهِمْ وَانْفُسِهِمْ فَضَّلَ اللهُ الْمُجْهِدِيْنَ بِأَمْوَالِهِمْ وَانْفُسِهِمْ عَلَى الْقُعِدِيْنَ
دَرَجَةً وَكُلاًّ وَّعَدَ اللهُ الْحُسْنَى وَفَضَّلَ اللهُ الْمُجْهِدِيْنَ عَلَى الْقُعِدِيْنَ اَجْرًا عَظِيمًاَ دَرَجْتِ
مِّنْهُ وَمَغْفِرَةً وَّرَحْمَةً وَكَانَ اللهُ غَفُوْرًا رَّحِيْمًا﴾ ( النساء: ٩٥ - ٩٦)، "
Allāh &s says: "The believers who sit back without excuse cannot be equal
to those who strive in Allah's way with their wealth and their lives. Allah
has elevated the stages of those who strive in His way with their wealth
and lives over those who sit back. Allah has promised the most beautiful for

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each of them. Allah has preferred those who strive over those who sit back
by granting them a tremendous reward, many ranks, forgiveness and mercy
from Him. Allah is Most Forgiving, Most Merciful." (Sūrah al-Nisa', 95-96)
وقال تَعَالَى: ﴿يَأَيُّهَا الَّذِيْنَ أُمَنُوا هَلْ آَدُلُّكُمْ عَلَى تِجَارَةٍ تُنْجِيْكُمْ مِّنْ عَذَابٍ أَلِيْمٍ تُؤْمِنُوْنَ
بِاللهِ وَرَسُوْلِهِ وَتُجَاهِدُوْنَ فِى سَبِئْلِ اللهِ بِأَمْوَالِكُمْ وَانْفُسِكُمْ ذُلِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ
يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنُّتٍ تَجْرِئْ مِنْ تَحْتِهَا الْآَنْهُرُ وَمَسْكِنَ طَيَِّةً فِىْ جَنَّتِ عَدْنٍ
ذُلِكَ الْفَوْزُ الْعَظِيْمُ وَأُخْرِى تُحِبُّوْنَهَا نَصْرٌ مِّنَ اللّهِ وَفَتْحُ قَرِيْبٌ وَبَشِّرِ الْمُؤْمِنِيْنَ﴾ ( الصف
: ١٠ - ١٣ ).
Allāh & says: O believers! Should I not show you a trade that will save you
from a painful punishment? Believe in Allah and His Messenger and strive
in Allah's path with your wealth and lives. This is best for you if you but
knew. Allah shall forgive your sins and enter you into Paradises beneath
which rivers flow and into wonderful mansions in the eternal Paradise.
That is the supreme success. Another that you love is help from Allah
and a near victory. Give good news to the believers. (Sūrah al-Saff, 10-13)
. والآيات في الباب كثيرةٌ مشهورةٌ . وأما الأحاديث في فضل الجهاد فأكثر من أن تحصر
، فمن ذلك :
The ahadith on the virtues of jihad are far too many to be enumerated. We
quote only a few.
Hadith 1285
: أُّ العَملِ أَفْضَلُ ؟ قَالَ : (( إِيمَانٌ بِاللِهِ
عن أَبي هريرة ﴿هُ، قَالَ : سُئِلَ رسول الله
وَرَسُولِهِ )) قيلَ: ثُمَّ مَاذَا؟ قَالَ : (( الجهادُ في سَبيلِ اللهِ )) قِيلَ: ثُمَّ مَاذَا؟ قَالَ : (( حَجٌّ
مَبْرُورٌ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
was asked:
"Which action is the best?" He replied: "Belief in Allah and His Messenger."
He was asked: "Then what?" He replied: "Jihad in the path of Allah." He was
asked: "Then what?" He replied: "A Haj Mabrūr." (Bukhārī, Muslim, Bayhaqī)

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Commentary
In various ahādīth, different actions are said to be most superior. These differences can
be attributed to differences in time, circumstances and the type of person who posed the
question. For example, salah is generally more virtuous than giving charity, however when
people are faced with starvation, then the reward of giving charity will surpass that of salah.
Similarly, in the beginning of Islam, jihad was amongst the most virtuous of actions because
it led to the establishment and consolidation of Islam.
Hadith 1286
وعن ابن مسعود ﴿ه، قَالَ: قُلْتُ: يَا رسولَ الله، أُّ العَمَلِ أَحَبُّ إِلَى اللهِ تَعَالَى ؟ قَالَ
: (( الصَّلاَةُ عَلَى وَقْتِهَا )) قُلْتُ: ثُمَّ أُّ؟ قَالَ: (( بِرُّ الوَالِدَيْنِ )) قلتُ: ثُمَّ أُّ؟ قَالَ: ((
الجِهَادُ فِي سَبِيلِ اللهِ )) متفقٌ عَلَيْهِ .
Ibn Mas'ud 4og narrates: "I asked the Messenger of Allah
: 'Which action
is the most beloved to Allah?' He replied: 'Salah at its prescribed time.' I
asked: 'Then what?' He said: 'Obedience to parents.' I asked: 'Then what?'
He said: 'Jihad in the path of Allah." (Bukhārī, Muslim)
Commentary
'Allāmah Qurțubī « stated: "The Messenger of Allah
specifically mentioned these three
actions since they are symbolic of the other acts of worship. A person who does not perform
his Fard salāhs, despite it being so easy and so greatly meritorious, will to a greater extent
leave out other acts of worship. A person who is not obedient to his parents, despite their
rights being so many, will be less obedient to others. A person who abstains from jihad with
the disbelievers despite their extreme enmity for Islam will to a greater extent abstain from
jihad against sinners and wrongdoers."
Hadith 1287
وعن أَبي ذرّ ﴿هَ، قَالَ: قُلْتُ: يَا رسول الله ، أُّ العَمَلِ أفْضلُ؟ قَالَ : ((الإِيمَانُ بِاللهِ ،
وَالِجِهَادُ فِي سَبِيلِهِ )) متفقٌ عَلَيْهِ .
Abū Dharr
narrates: "I asked: 'O Messenger of Allah, which action is the
best?' He replied: 'Belief in Allah and jihad in His path." (Bukhārī, Muslim,
Nasa'ī, Bayhaqī)

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Hadith 1288
، قَالَ : (( لَغَدْوَةٌ فِي سَبيلِ اللهِ ، أَوْ رَوْحَةٌ ، خَيْرٌ مِنَ
: أنّ رسول الله
وعن أنس رق
الدُّنْيَا وَمَا فِيهَا)) متفقٌ عَلَيْهِ .
Anas dog narrates that the Messenger of Allah
said: "Going out in the
path of Allah in the morning or in the evening is better than the world
and whatever it contains." (Bukhārī, Muslim, Tirmidhī)
Commentary
The words of the hadith imply that even a short while spent in the path of Allah &s is great
in the sight of Allah &s.
The reward in Paradise has been compared with worldly riches simply because the latter are
perceivable and loved by man. In reality, there can be no comparison because the treasures of
Paradise far exceed those of this world, and the bounties of this world are temporary whilst
the treasures of the Hereafter are eternal. One who attains the lowest stage in Paradise will
be given a space equal to ten times this world.
The hadith could also mean that a short while in the path of Allah &s is better than spending
all the wealth of this world in His path. This is corroborated by another hadith which states
that the Messenger of Allah
sent out an army and 'Abdullah ibn Rawahah dog stayed back
so that he could perform salah with the Messenger
. The Messenger of Allah
said to
him, "If you had to spend whatever is in the world, you will not be able to attain the virtue
of their going out in the path of Allah in the morning." (Tirmidhi)
Hadīth 1289
وعن أبي سعيد الخدريِّ ◌ِ﴿هُ، قَالَ: أَتَى رَجُلٌ رسولَ اللهِ ﴿، فَقَالَ: أُّ النَّاسِ أَفْضَلُ ؟
قَالَ : (( مُؤْمِنٌ يُجَاهِدُ بِنَفْسِهِ وَمَالِهِ في سَبيلِ اللهِ )) قَالَ: ثُمَّ مَنْ ؟ قَالَ : (( مُؤْمِنٌ فِي شِعبٍ
مِنَ الشِّعَابِ يَعْبُدُ اللهَ ، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ )) متفقٌ عَلَيْهِ .
Abū Sa īd al-Khudrī
g narrates that a man came to the Messenger of Allah
and asked: "Who is the best of people?" He replied: "A believer who
wages jihad with his life and wealth in the path of Allah." The man asked:
"Then who?" He replied: "A believer residing (alone) in a valley, worshiping
Allah and sparing the people from his evil." (Bukhārī, Muslim, Tirmidhī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
A hadith with similar wording was mentioned in a previous chapter. See hadith 598. It is
repeated here to show the virtue of jihad. It teaches us that the best of people are those
who strive with their lives and wealth to bring Islam alive in the world. However, if a person
cannot do so due to fear of harm coming to his religion, then it will be best to worship Allah
des in solitude. He should keep away from people with the intention that they are saved from
his evil, and not because they are evil as this indicates vanity.
Hadith 1290
، قَالَ : (( رِبَاطُ يَوْمٍ فِي سَبِيلِ اللهِ خَيْرٌ مِنَ الدُّنْيَا
وعن سهل بن سعد طلّه : أنَّ رسول الله .
وَمَا عَلَيْهَا ، وَمَوْضِعُ سَوْطِ أَحَدِكُمْ مِنَ الجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا ، وَالرَّوْحَةُ يَرُوحُهَا
العَبْدُ فِي سَبِيلِ اللهِ تَعَالَى، أَوْ الغَدْوَةُ ، خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا )) متفقٌ عَلَيْهِ .
Sahl ibn Sa'd 440g narrates that the Messenger of Allah
said: "Guarding
the Islamic borders for one day in the path of Allah is better than this
world and whatever is on it. The place in Paradise of one of your whips
is better than the world and whatever is on it. An evening or morning
spent in the path of Allah is better than the world and whatever is on it."
(Bukhārī, Muslim, Ibn Mājah)
Commentary
This hadith encourages us to guard the Islamic frontiers and engage in jihad to spread the
word of Allah &s.
A whip occupies a very small area, hence the hadith shows the immense treasures of Paradise
compared to the paltry wealth of this fleeting world.
Hadith 1291
، يقول : ((رِبَاطُ يَوْمٍ وَلَيْلَةٍ خَيْرٌ مِنْ صِيَامٍ
وعن سَلَمَانَ ﴿هُ، قَالَ: سَمِعْتُ رسول الله ﴿
شَهْرٍ وَقِيَامِهِ ، وَإِنْ مَاتَ فِيهِ جَرَى عَلَيْهِ عَمَلُهُ الَّذِي كَانَ يَعْمَلُ ، وَأَجْرِيَ عَلَيْهِ رِزْقُهُ ، وَأَمِنَ
الفَتَّانَ )) رواه مسلم .
Salman 4% narrates: "I heard the Messenger of Allah
saying: 'Guarding
the Islamic borders for a day and night is better than fasting and night
worship for a month. If one passes away while doing so, the actions that
he used to do will continue to be recorded in his favour, his sustenance

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RIYĀD AL-ȘĀLIĶĪN
will continue, and he will be safe from the tribulations of the grave."
(Muslim, Nasa'ī)
Vocabulary and Definitions
Sean (tribulations of the grave), according to the scholars, refer to Munkar and Nakir, the two
angels that will be appointed to question one in the grave.
Commentary
The hadith mentions three virtues of one who guards the Islamic borders. Firstly, his divine
rewards will perpetually accrue in his favour. Secondly, he will continue receiving his
sustenance in Paradise just as the martyrs receive the fruits of Paradise. Thirdly, he will be
saved from tribulations in the grave.
Scholars deduce from this hadith that a murabit (one who guards the Islamic borders) will
not be questioned in the grave. Others state that he will be questioned, but in such a manner
that will not frighten him.
The reason for ribat being better than fasting and staying awake in worship is that ribāt
protects the religion and property of many, whereas the benefit of fasting and individual
worship is confined to an individual.
Hadīth 1292
وعن فَضَالَةَ بن عُبَيْدِ مَّلهُ: أَنَّ رسول الله ﴿، قَالَ: ((كُلُّ مَيِّتٍ يُخْتَمُ عَلَى عَمَلِهِ إِلَّ المُرَابِطَ
فِي سَبيلِ اللهِ ، فَإِنَّهُ ينمى لَهُ عَمَلُهُ إِلَى يَوْمِ القِيَامَةِ، وَيُؤَمَّنُ من فِتْنَةَ القَبْرِ )) رواه أَبُو داود
والترمذي ، وقال : (( حديث حسن صحيح )) .
Fadalah ibn 'Ubayd &g
g narrates that the Messenger of Allah
said: "The
actions of every deceased person are sealed except for a murabit in the
path of Allah. His actions continue increasing until the day of Qiyamah
and he is saved from the trials and tribulations of the grave." (Abū Dawud,
Tirmidhī, Ahmad, Hakim)
Commentary
That Allah des guarantees a murabit Paradise is based on the Qur'anic verse,
﴿إِنَّ اللّهَ اشْتَرِى مِنَ الْمُؤْمِنِيْنَ اَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ يُقَاتِلُوْنَ فِىْ سَبِيْلِ اللهِ
فَيَقْتُلُوْنَ وَيُقْتَلُوْنَ وَعْدًا عَلَيْهِ حَقًّا فِى النَّوْرَةِ وَالْإِنْجِيْلِ وَالْقُرْأنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللهِ

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فَاسْتَبْشِرُوْا بِبَيْعِكُمُ الَّذِىْ بَايَعْتُمْ بِهِ وَذُلِكَ هُوَ الْفَوْزُ الْعَظِيْمُ﴾ (التوبة: ١١١)
Indeed Allah has purchased from the believers their lives and wealth so that
they may have Paradise. They fight in Allah's path, killing and being killed.
This is Allah's promise that is binding in the Tawrah, the Injil and the Quran.
Who fulfils the promise better than Allah? So rejoice with your bargain that
you have made. This is the supreme success. (Sūrah Tawbah, 111)
Hadith 1293
وعن عثمان رط ◌ّه، قَالَ: سَمِعْتُ رسولَ الله ◌ُ﴾، يقول: ((رِبَاطُ يَوْمٍ في سَبيلِ اللهِ ، خَيْرٌ
مِنْ أَلْفِ يَوْمٍ فِيمَا سِوَاهُ مِنَ المَنَازِلِ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
'Uthmān ibn 'Affan 4% narrates: "I heard the Messenger of Allah
saying:
'Guarding the Islamic borders for a single day in the path of Allah is better
than a thousand days in other places." (Tirmidhī, Nasa'ī, Dārimī)
Hadith 1294
: (( تَضَمَّنَ الله لِمَنْ خَرَجَ فِي سَبِيلِهِ ، لا
وعن أبي هريرة ﴿هَ، قَالَ : قَالَ رسول الله
يُخْرِجُهُ إِلَّ جِهَادٌ فِي سَبِيلِي ، وَإِيمَانٌ بِي ، وَتَصْدِيقٌ بِرُسُلِي، فَهُوَ ضَامِنٌ عَلَيَّ أنْ أُدْخِلَهُ الجَنَّةَ
، أَوْ أَرْجِعَهُ إِلَى مَنْزِلِهِ الَّذِي خَرَجَ مِنْهُ بِمَا نَالَ مِنْ أَجْرٍ ، أَوْ غَنِيمَةٍ . وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ،
مَا مِنْ كَلْمٍ يُكْلَمُ فِي سَبِيلِ اللهِ ، إِلَّ جَاءَ يَوْمَ القِيَامَةِ كَهَيْئَتِهِ يَوْمَ كُلِمٍ ؛ لَوْنُهُ لَوْنُ دَمٍ ، وَرِيحُهُ
ريحُ مِسْكِ . وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ ، لَوْلاَ أنْ يَشُقَّ عَلَى الْمُسْلِمِينَ مَا فَعَدْتُ خِلاَفَ سَرِيَّةٍ
تَغْزُو في سَبيلِ اللهِ أبداً ، وَلكِنْ لاَ أَجِدُ سَعَةً فَأَحْمِلُهُمْ وَلاَ يَجِدُونَ سَعَةً ، وَيَشُقُّ عَلَيْهِمْ أنْ
يَتَخَلَّقُوا عَنِّي . وَالَّذِي نَفْس مُحَمَّدٍ بِيَدِهِ ، لَوَدِدْتُ أَنِّي أَغْزُوَ فِي سَبيلِ اللهِ ، فَأُقْتَلَ ، ثُمَّ أَغْرُوَ
فَأُقْتَلَ، ثُمَّ أغْرُوَ فَأَقْتَلَ )) رواه مسلم ، وروى البخاري بعضه .
(( الكَلْمُ )) : الجَرْحُ .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "Allāh
takes responsibility for the person who goes out in His path: I guarantee
one who goes out for no other reason than jihad in My path, belief in Me
and affirmation of My Messengers of either admitting him into Paradise or
returning him to his home from which he left after acquiring reward or booty.
I take an oath by that Being in whose control is the life of Muhammad, any

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RIYĀD AL-ȘĀLIĶĪN
injury sustained in the path of Allah will appear on the day of Qiyamah as
it was on the day that it was inflicted. Its colour will be that of blood, but
its fragrance will be that of musk. I take an oath by that Being in whose
control is the life of Muhammad, if it were not that it would cause difficulty
to the Muslims, I would never stay behind from any military expedition in
the path of Allah. However, I do not have the means to provide them with
conveyances and neither do they have the means, and they would find it
difficult to remain behind if I went out. I take an oath by that Being in
whose control is the life of Muhammad, I would love to wage jihad in the
path of Allah and be killed, and then wage jihad and be killed, and then
wage jihād and be killed." (Bukhārī, Muslim, Ahmad, Bayhaqī)
Commentary
This hadith explains that sincerity in jihad earns a person one of two bounties: Paradise, or
booty and reward in the Hereafter. It also highlights the fervour for jihad and martyrdom
which the Messenger of Allah
possessed. During his life, he did not participate in some
battles because there were some Șahabah who could not participate due to poverty, and if the
Messenger of Allah
had gone out, their sorrow at being left behind would have caused
them much difficulty. This again was indicative of his love and affection for the Ummah.
Scholars state that the sweet fragrance emitting from the wounds of a mujahid on the day of
Qiyamah will be in order to reveal his honour of sacrificing his life for Allah's & pleasure.
Hadith 1295
: (( مَا مِنْ مَكْلُومٍ يُكْلَمْ فِي سَبِيلِ الله إِلاَّ جَاءَ يَومَ القِيَامِةِ
وعنه ، قَالَ : قَالَ رسولُ الله
، وَكَلِمُهُ يَدْمِي : اللَّوْنُ لَوْنُ دَمٍ ، وَالرِّيحُ ريحُ مِسكٍ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4
,narrates that the Messenger of Allah
said: "Every
person who is injured in the path of Allah, will come on the day of Qiyamah
with his wound bleeding. Its colour will be that of blood, but its fragrance
will be that of musk." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith highlights the special status which will be granted to those who are injured in
the path of Allah &S. Just as they bled in this world, they will be brought forward bleeding
on the day of Qiyamah in order to show their status and virtue. For this reason, scholars state
that a martyr should be buried with his blood and clothing, without being given a ghusl.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1296
﴿ قَالَ : (( مَنْ قَاتَلَ فِي سَبِيلِ الله من رَجُلٍ مُسْلِمٍ فُوَاقَ نَاقَةٍ
وعن معاذٍ له ، عن النبيِّ
، وَجَبَتْ لَهُ الجَنَّةُ ، وَمَنْ جُرِحَ جُرْحاً في سَبِيلِ اللهِ أَوْ نُكِبَ نَكْبَةً فَإِنَّهَا تَجِيءُ يَوْمَ القِيَامَةِ
كَأَغْزَرِ مَا كَانَتْ: لَونُها الزَّعْفَرَانُ ، وَريحُها كَالِمِسْكِ )) رواه أَبُو داود والترمذي ، وقال :
(( حديث حسن )) .
Mu'adh ibn Jabal 4
narrates that the Messenger of Allah
said: "A
Muslim who fights in the path of Allah for the time taken between two
milkings of a camel, Paradise becomes incumbent for him. One who suffers
an injury or is afflicted by a misfortune in the path of Allah, it will appear
on the day of Qiyamah as severest as it ever was: its colour will be that of
saffron and its fragrance will be that of musk." (Tirmidhī, Abū Dāwūd, Nasa'ī)
Commentary
The time period between two milkings of a camel is extremely short, hence if a person
engages in jihād for even such a minimal period, Paradise becomes incumbent for him. This
will of course depend on his sincerity.
Hadīth 1297
بِشِعِبٍ فِيهِ عُبَّنَةٌ مِنْ مَاءٍ
وعن أبي هريرة ﴿هُ، قَالَ: مَرَّ رَجُلٌ مِنْ أَصْحَابٍ رسولِ الله .
عَذْبَةٍ ، فَأَعْجَبَتْهُ ، فَقَالَ : لَوَ اعْتَزَلْتُ النَّاسَ فَأَقَمْتُ فِي هَذَا الشِّعْبِ ، وَلَنْ أَفْعَلَ حَتَّى أَسْتَأْذِنَ
، فَقَالَ : (( لاَ تَفْعِلْ؛ فَإِنَّ مُقَامَ أَحَدِكُمْ فِي سَبِيلٍ
رسولَ اللهِ ﴿®، فذكَرَ ذَلِكَ لرسول الله لـ
اللهِ أَفْضَلُ مِنْ صَلاَتِهِ فِي بَيْتِهِ سَبْعِينَ عَاماً، أَلاَ تُحِبُّونَ أنْ يَغْفِرَ الله لَكُمْ، وَيُدْخِلَكُمُ الجَنَّةَ
؟ أَغْزُوا في سَبيلِ الله، من قَاتَلَ فِي سَبِيلِ اللهِ فُوَاقَ نَاقَةٍ وَجَبَتْ لَهُ الجَنَّةُ)) رواه الترمذي
، وقال : (( حديث حسن )) .
والفواق: ما بين الحلبتين.
Abū Hurayrah
narrates: One of the Șahabah of the Messenger of Allah
passed by a valley in which there was a spring of sweet water. He was
attracted to it and said to himself: "If only I could withdraw from the people
and settle in this valley. But, I will not do so until I ask the Messenger of
Allāh's
permission." He mentioned it to the Messenger
who said
to him: "Do not do it. The standing of any of you in the path of Allah is

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RIYĀD AL-ȘĀLIĶĪN
better than his salah in his house for seventy years. Would you not love
Allah to forgive you and admit you into Paradise? Wage jihad in the path
of Allah. One who fights in the path of Allah for the time taken between
two milkings of a camel, Paradise becomes incumbent for him." (Tirmidhī,
Ahmad, Bayhaqī, Hākim)
Commentary
According to the majority of the scholars, jihad is the best bodily act of worship at a time
when the disbelievers attack the Muslim lands and there is genuine fear that they will gain
dominance over the Muslims. However until conditions do not reach this stage, salah will be
the best bodily act of worship.
Additional Points
One should always seek guidance from the senior scholars just as the Sahabahe sought
permission from the Messenger
before embarking on any new venture.
v Living among people and bearing their difficulties is more virtuous than staying in
solitude. This was the general practice of the Messengers , the Sahabah A
š and
those who came after them. However, if it becomes difficult to preserve one's religion,
then it will be permissible to adopt solitude.
Hadīth 1298
وعنه، قَالَ : قيل: يا رسولَ اللهِ ، مَا يَعْدِلُ الجهادَ في سَبِيلِ اللهِ ؟ قَالَ: ((لاَ تَسْتَطِيعُونَهُ ))
فَأَعَادُوا عَلَيْهِ مَرَّتَيْنِ أَوْ ثَلاَثًاً كُلُّ ذَلِكَ يَقُولُ : (( لاَ تَسْتَطِيعُونَهُ )) ! ثُمَّ قَالَ: (( مَثَلُ الْمُجَاهِدِ
فِي سَبيلِ اللهِ كَمَثلِ الصَّائِمِ القَائِ القَانتِ بِآيَاتِ الله لا يَفْتُ مِنْ صِيَامٍ ، وَلاَ صَلَةٍ ، حَتَّى
يَرْجِعَ المُجَاهِدُ فِي سَبِيلِ اللهِ )) متفقٌ عَلَيْهِ ، وهذا لفظ مسلمٍ .
وفي رواية البخاري : أنَّ رَجُلاً قَالَ: يَا رسول الله ، دُلَِّي عَلَى عَمَلِ يَعْدِلُ الجِهَادَ ؟ قَالَ :
(( لاَ أَجِدُهُ )) ثُمَّ قَالَ : (( هَلْ تَسْتَطِيعُ إِذَا خَرَجَ المُجَاهِدُ أنْ تَدْخُلَ مَسْجِدَكَ فَتَقومَ وَلاَ تَفْتُرَ
، وَتَصُومَ وَلاَ تُفْطِرَ )) ؟ فَقَالَ : وَمَنْ يَسْتَطِيعُ ذَلِكَ ؟ ! .
Abū Hurayrah 4% narrates that the Messenger of Allah
was asked:
"What is equal to jihad in the path of Allah?" He replied: "You will not be
able to do it." The Șahabah repeated the question twice or thrice, and each
time he replied: "You will not be able to do it." He then said: "A mujahid in
the path of Allah is like that person who fasts (during the day), worships
at night, remains devoted to the verses of Allah, and does not abandon

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RIYĀD AL-ȘĀLIĶĪN
fasting and șalāh until the mujahid in the path of Allah returns."
The narration of Bukhārī has: A person said: "O Messenger of Allah, direct
me to an action which is equal to jihad." He replied: "I do not know of
one." He then said: "Is it possible for you, when the mujahid departs, to
enter your masjid and perform salah without stopping, and to fast without
breaking your fast?" He replied: "Who could ever manage that?" (Bukhārī,
Muslim, Nasa'ī, Mālik)
Commentary
This hadith shows the virtue of jihad over all other acts of optional worship.
Hadith 1299
وعنه: أنَّ رسول الله ﴿، قَالَ: ((مِنْ خَيْرِ مَعَاشِ النَّاسِ لَهُمْ، رَجُلٌ مُمْسِكٌ عِنَانَ فَرَسِهِ في
سَبِيلِ اللهِ ، يَطِيرُ عَلَى مَتْنِهِ ، كُلَّمَا سَمِعَ هَيْعَةً أَوْ فَزْعَةً طَارَ عَلَيْهِ يَبْتَغِيِ القَتْلَ وَالمَوْتَ مَظَانَّهُ أَوْ
رَجُلٌّ فِي غُنَيْمَةٍ فِي رَأْسٍ شَعَفَةٍ مِنْ هَذَا الشَّعَفِ ، أَوْ بَطْنِ وَادٍ مِن هذه الأَوْدِيَةِ ، يُقِيمُ الصَّلاَةَ
، وَيُؤْتِي الزَّكَاةَ ، وَيَعْبُدُ رَبَّهُ حَتَّى يَأْتِيَّهُ الْيَقِينُ ، لَيْسَ مِنَ النَّاسِ إِلَّ فِي خَيْرٍ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One of
the best livelihoods that people can have is that of a man who holds on to
the reins of his horse in the path of Allah, jumping onto its back; whenever
he hears of a battle or danger, he hurries towards it, seeking the killing or
death that he expects. (Another is that of) a man who tends to sheep at
the top of one of these mountains or the bottom of one of these valleys,
establishing salah, giving zakāh, and worshipping his Sustainer until death
comes to him. He does not meddle in the affairs of people except in good."
(Muslim)
Commentary
This hadith was mentioned previously. See hadith 601. It has been repeated here to show the
virtue of being prepared for jihad at all times. It also mentions the virtue of a person who
remains in solitude at a time when he needs to protect his faith.
Hadīth 1300
﴿، قَالَ : ((إِنَّ فِي الجنَّةِ مِئَةَ دَرَجَةٍ أَعَدَّهَا اللهُ لِلْمُجَاهِدِينَ فِي سَبِيلٍ
و عنه : أن رسول الله

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اللهِ مَا بَيْنَ الدَّرَ جَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأرْضِ )) رواه البخاري .
Abū Hurayrah
narrates that the Messenger of Allah
said: "There are
one hundred stages in Paradise which Allah has prepared for the mujahidīn
in the path of Allah. The distance between one stage and the next is like
the distance between the heavens and the earth." (Bukhārī)
Commentary
This hadith shows the lofty ranks which the mujahidin will receive in the Hereafter because
of their noble objective of spreading the religion of Allah Les.
Hadith 1301
وعن أبي سعيد الخدري ﴿هَ: أَنَّ رَسولَ اللهِ ﴿ه، قَالَ: ((مَنْ رَضِيَ بِاللهِ رَبّاً، وَبِالإسْلاَمِ
ديناً، وَبِمُحَمَّدٍ رَسُولاً، وَجَبَتْ لَهُ الجَنَّةُ )) ، فَعَجِبَ لَهَا أَبُو سَعيدٍ ، فَقَالَ: أَعِدْهَا عَلَيَّ يَا
رسولَ اللهِ ، فَأَعَادَهَا عَلَيْهِ، ثُمَّ قَالَ: (( وَأُخْرَى يَرْفَعُ اللهُ بِهَا العَبْدَ مِنَةَ دَرَجَةٍ في الجَنَّةِ ، مَا
بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالأَرْضِ)) قَالَ: وَمَا هَيَ يا رسول الله؟ قَالَ: (( الجِهَادُ
في سَبِيلِ اللهِ ، الجهَادُ في سَبيلِ اللهِ )) رواه مسلم .
Abū Sa'īd al-Khudrī a
narrates that the Messenger of Allah
said:
"Paradise is incumbent for one who is pleased with Allah as Sustainer,
Islam as religion, and Muhammad
as Messenger." Abū Sa'īd was amazed
by this, so he said: "Repeat it to me, O Messenger of Allah." He repeated
it and then said: "There is something else by which Allah raises a servant
by a hundred stages in Paradise, and the distance between one stage and
the next is like the distance between the heavens and the earth." He asked:
"What is it, O Messenger of Allah?" He replied: "Jihad in the path of Allah.
Jihad in the path of Allah." (Muslim, Nasa'ī, Hakim)
Commentary
According to the actions of people, they will be awarded different ranks and stages in
Paradise. A Muslim should be desirous of doing as many good actions as possible so that he
may be granted the highest of ranks. One such good action by which one can attain a lofty
rank is to engage in jihād.
Additional Points
v Correct beliefs regarding Allah KS, Islam and the Messenger
will ensure a person's

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RIYĀD AL-ȘĀLIĶĪN
entry into Paradise.
Hadīth 1302
وعن أَبي بكر بن أبي موسى الأشعريِّ، قَالَ: سَمِعْتُ أَبِيِ ﴿هُ، وَهُوَ بَحَضْرَةِ العَدُوِّ ، يقول
: قَالَ رسول الله ﴿: ((إِنَّ أَبْوَابَ الجَنَّةِ تَحْتَ ظِلالِ السُّيُوفِ)) فَقَامَ رَجُلٌ رَتُّ الهَيْئَةِ،
فَقَالَ: يَا أَبَا مُوسَى أَنْتَ سَمِعْتَ رسولَ اللهِ ﴿ يقول هَذَا؟ قَالَ: نَعَمْ ، فَرَجَعَ إِلَى أَصْحَابِهِ
، فَقَالَ : أَقْرَأُ عَلَيْكُمْ السَّلاَمَ ، ثُمَّ كَسَرَ جَفْنَ سَيْفِهِ فَالْقَاهُ، ثُمَّ مَشَى بِسَيْفِهِ إِلَى العَدُوِّ فَضَربَ
بِهِ حَتَّى قُتِلَ . رواه مسلم .
Abu Bakr ibn Abī Musa al-Ash'arī narrates: While my father was in the face
of the enemy, I heard him saying: "The Messenger of Allah
said: 'The
doors of Paradise are beneath the shadows of the swords."" A man with
tattered clothing stood up and said: "O Abū Mūsā, did you really hear the
Messenger of Allah
saying this?" He replied: "Yes." So he returned to his
companions and said: "I hereby convey my greetings to you." He then broke
the sheath of his sword, threw it away and walked with his sword towards
the enemy striking with it until he was killed." (Muslim, Ahmad, Tirmidhi)
Commentary
"The doors of Paradise are beneath the shadows of the swords," explains the virtue of jihad
in the path of Allah &s by means of a vivid description. One is encouraged to proceed close
to the enemy so that his sword is over the enemies heads, and by striking their necks, one
will be rewarded with Paradise. Another possible meaning of the expression is that if one
is attacked by the disbelievers with their swords above him and he passes away, he will be
admitted directly into Paradise.
In the incident mentioned in this hadith, we learn of the zeal and fervour of the Șahabah to
practise upon Islam. A single hadith was sufficient to lead them to sacrifice their lives. Here
the Sahabī even broke the sheath of his sword and threw it away in order to destroy any
hope of him returning from the battlefield.
Hadīth 1303
: (( ما اغْبَرَّتْ قَدَمَا
وعن أبي عبسٍ عبد الرحمان بن جَبْرٍ بِّهَ ، قَالَ : قَالَ رسول الله
عَبْدٍ في سَبيلِ اللهِ فَتَمَسَّهُ النَّارُ )) رواه البخاري .

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RIYĀD AL-ȘĀLIĶĪN
'Abd al-Rahman ibn Jabr1
narrates that the Messenger of Allah
said: "The Hell-fire will not touch a servant whose feet become dusty in
the path of Allah." (Bukhārī, Bayhaqī)
Commentary
The hadith means that when one proceeds in the path of Allah &S, the dust particles which
settle on his body will prevent the fire of Hell from burning him. Even though the primary
focus of this hadith is the mujahidin who fight in the path of Allah KS, the vastness of the
term, "in the path of Allah", may include those who go out to seek knowledge, those who
proceed for Haj and those who spread the religion of Allah &s.
Hadith 1304
: (( لاَ يَلِجُ النَّارَ رَجُلٌ بَكَى مِنْ خَشْبةِ الله
وعن أَبي هريرة ﴿لَهُ، قَالَ : قَالَ رسول الله
حَتَّى يَعُودَ اللَّبَنُ في الضَّرْعِ ، وَلاَ يَجْتَمِعُ عَلَى عَبْدِ غُبَارٌ في سَبيلِ اللهِ وَدُخَانُ جَهَنَّمَ )) رواه
الترمذي ، وقال : (( حديث حسن صحيح )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A person
who cries out of the fear of Allah will not enter the Hell-fire until milk
returns to the udders. Dust in the path of Allah and the smoke of the Hell-
fire can never combine for a servant of Allāh." (Tirmidhī, Nasa'ī, Ibn Mājah)
Commentary
Abū 'Imran narrated that Abu al-Jild
stated, "I read that Dawud asked Allah , "o
Allah, what is the reward for a person who cries due to Your fear until his tears flow on his
face?" Allah & replied, "I will protect his face from the flames of the Hell-Fire and I will
grant him safety on the day of terror." (Shar ibn Battāl)
The phrase "until milk returns to the udders," is used as an example to show the impossibility
of a person who cries out of the fear of Allah &s entering the Hell-fire.
The reference to smoke instead of the fire itself, indicates the tremendous distance such a
person will be from the Hell-fire.
1 'Abd al-Rahman ibn Jabr's de agnomen was Abu 'Abs, by which he is more famously known. He
was an Ansārī. He participated in the battle of Badr and was a person of great virtue. He passed away
in 34 Hijrī in Madinah Munawwarah during the era of 'Uthman 40%, who performed his Janāzah salāh.
He was buried in Baqī. 5 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1305
وعن ابن عباس رضيئها، قَالَ: سَمِعْتُ رسولَ اللهِ ﴿ه، يقول: ((عَيْنَانِ لاَ تَمسُّهُمَا النَّارُ:
عَيْنٌ بَكَتْ مِنْ خَشْيَةِ اللهِ ، وَعَيْنٌ بَاتَتْ تَحْرُسُ في سَبيلِ اللهِ )) رواه الترمذي ، وقال : ((
حديث حسن )) .
Ibn 'Abbas
narrates: I heard the Messenger of Allah
saying: "There
are two types of eyes which the Hell-fire will not touch: an eye which
cries out of the fear of Allah and an eye which keeps guard in the path of
Allāh." (Tirmidhī)
Commentary
These two groups of people will be saved from the Fire of Hell because they possessed true
belief in Allah Je and were always conscious of His presence. If this is their reward, one
can only imagine the reward of those who expend their full energies for defending and
propagating Islam.
The eyes are mentioned because they were utilised to perform the good deed and were the
cause of his salvation.
The word &'s has been used in this hadith to show that it refers to such fear which is based
on the recognition of Allah &s and His grandeur, and not natural fear which one has for a
wild animal, etc.
Hadīth 1306
وعن زيد بن خالد طه: أنَّ رسولَ الله ﴿، قَالَ: ((مَنْ جَهَّزَ غَازياً في سَبيلِ اللهِ فَقَدْ غَزَاء
وَمَنْ خَلَفَ غَازِياً في أهْلِهِ بِخَيْرٍ فَقَدْ غَزَا )) متفقٌ عَلَيْهِ.
Zayd ibn Khalid 4% narrates that the Messenger of Allah
said: "One
who equips a mujahid in the path of Allah has gone out in jihad himself.
One who takes care of a mujahid's family in his absence has gone out in
jihād himself." (Bukhārī, Muslim, Nasa'ī, Dārimī)
Commentary
This hadith encourages Muslims to aid and assist one another in acts of righteousness and
piety. Hence, those who equip a mujahid or see to the needs of his family will receive the
reward of proceeding in the path of Allah KS. Seeing to their needs includes spending on