النص المفهرس

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them, defending them, or assisting them in any way.
In extrapolation of this hadith, one who feeds a fasting person or assists a person proceeding
for Haj or 'Umrah will also receive the reward of their good deeds.
Hadith 1307
: (( أَفْضَلُ الصَّدَقَاتِ ظِلُّ فُسْطَاطٍ فِي سَبِيلٍ
وعن أَبِي أُمَامَة ◌ِهُ، قَالَ : قَالَ رسول الله .
اللهِ وَمَنِيحَةُ خَادِمٍ في سَبِيلِ اللهِ ، أَوْ طَرُوقَهُ فَحلٍ فِي سَبِيلِ اللهِ )) رواه الترمذي ، وقال :
(( حديث حسن صحيح )) .
Abū Umamah 4% narrates that the Messenger of Allah
said: "The best
form of sadaqah is the shade of a tent in the path of Allah, the gift of a
servant in the path of Allah, or providing a strong camel in the path of
Allāh." (Tirmidhī, Ahmad)
Commentary
This hadith provides encouragement for Muslims to assist the mujahidin with goods of comfort
and strength which will assist them in their cause.
The shade of a tent refers to a tent by which the mujahidin may gain comfort and rest.
The gift of a servant refers to a servant who will assist and serve the mujahidīn.
Providing a strong camel means providing a camel which will serve as a source of milk,
transportation and food for the mujahidīn.
Hadīth 1308
وعن أنس ﴿له: أن فَتَىَ مِنْ أسْلَمَ ، قَالَ: يَا رسولَ اللهِ ، إِنِّي أُرِيدُ الغَزْوَ وَلَيْسَ مَعِيَ مَا أَنَجهّزُ
بِهِ، قَالَ: ((ائْتِ فُلاناً فَإِنَّهُ قَدْ كَانَ تَجَهَّرَ فَمَرِضَ)) فَأَتَاهُ، فَقَالَ: إنَّ رسولَ اللهِ ﴿ يُقْرِتُكَ
السَّلاَمَ ، ويقول : أعْطِنِي الَّذِي تَجَهَّزْتَ بِهِ . قَالَ: يَا فُلاَنَةُ ، أَعْطِيهِ الَّذِي كُنْتُ تَجَهَّزْتُ بِهِ ،
وَلاَ تَحْبِسِي عَنْهُ شَيْئاً، فَوَاللهِ لاَ تَحْبِسِي مِنْهُ شَيْئاً فَيُبَارَكَ لَكِ فِيهِ . رواه مسلم .
Anas 4% narrates that a youth from the Banū Aslam tribe said: "O Messenger
of Allah, I want to go out in jihad but I do not have anything to equip
myself." He said: "Go to so-and-so person who made preparations (for jihad)
but fell ill." The youth went to him and said: "The Messenger of Allah
has conveyed his greetings to you and said that you should give me

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the equipment which you prepared (for jihad)." He called out to his wife
and said: "Give him whatever equipment I prepared and do not withhold
anything. By Allah, if you withhold anything from him, you will not be
blessed therein." (Muslim)
Commentary
This hadith was mentioned previously. See hadith 176. It is repeated here to highlight the
virtue of going out in jihad. It teaches us that if a person is unable to go out in jihād for some
reason, then he should assist others to do so.
Additional Points
V One who assists others will gain barakah in his own wealth.
Hadīth 1309
بَعَثَ إِلَى بَنِي لَحْيَانَ، فَقَالَ : (( لِيَنْبَعِثْ
: أنّ رسول الله
وعن أبي سعيد الخدري ـ
مِنْ كُلِّ رَجُلَيْنِ أَحَدُهُمَا، وَالأَجْرُ بَيْنَهُمَا )) رواه مسلم .
وفي روايةٍ لَهُ : (( لِيَخْرُجَ مِنْ كُلِّ رَجُلَيْنِ رَجُلٌ)) ثُمَّ قَالَ للقاعد: (( أَيُّكُمْ خَلَفَ الخَارِجَ
في أهْلِهِ وَمَالِهِ بِخَيْرِ كَانَ لَهُ مِثْلُ نِصْفِ أَجْرِ الخَارِجِ )) .
Abū Sa īd al-Khudrī
's narrates that the Messenger of Allah
sent an
order to the Banu Libyan saying: "For every two men, one of them should
go out and the reward will be shared between the two."
Another narration of Muslim states: "One man from every two men should
go out. He then said to the one who remained behind: "Whoever among you
takes good care of the family and property of the one who goes out will
receive half the reward of the one who goes out." (Muslim, Ahmad, Bayhaqī)
Commentary
The hadith teaches us that if there is no need for all the people to go out in jihad, then some
should remain behind to see to the needs of the community.
The two narrations seem to contradict each other. The first states that both will receive the
same reward while the second states that one will receive half the reward. Scholars have
explained this as follows:

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RIYĀD AL-ȘĀLIĶĪN
1. The word "half" in the second narration is an addition by a narrator, hence it is not part
of the original hadith.
2. Ibn Hajar ( stated that when the full reward is divided between the two, each of them
will receive an equal portion, namely half.
Hadith 1310
وعن البَراءِ ﴿له، قَالَ: أَتَى النبيَّ ﴿ رَجُلٌ مُقَنَّعٌ بالحَدِيدِ ، فَقَالَ: يَا رسولَ اللهِ ، أُقَاتِلُ
أَوْ أُسْلِمُ ؟ قَالَ : (( أسْلِمْ، ثُمَّ قَاتِلْ)). فَأَسْلَمَ ، ثُمَّ قَاتَلَ فَقُتِلَ . فَقَالَ رسولُ اللهِ ﴾
)) :
عَمِلَ قَلِيلاً وَأُجِرَ كَثِيراً )) متفقٌ عَلَيْهِ. وهذا لفظ البخاري .
Al-Barā' å
narrates: A man who was covered in steel armour came to
the Messenger of Allah
and said: "O Messenger of Allah, should I go
out to fight or should I embrace Islam?" He replied: "Embrace Islam and
then go out to fight." The man embraced Islam and went out to fight and
was killed. The Messenger of Allah
said: "His action was little but his
reward is great." (Bukhārī, Muslim, Bayhaqī)
Commentary
The hadith highlights the great virtue of attaining martyrdom in the path of Allah &s. The
Messenger of Allah
told him to first embrace Islam and then go out to fight because Islam
is a prerequisite for the acceptance of any good action. If the person had fought without
being a Muslim, his jihad would not have earned divine reward.
Hadith 1311
وعن أنس ﴿ه: أنَّ النبيَّ ﴿، قَالَ: (( مَا أَحَدٌ يَدْخُلُ الجَنَّةَ يُحِبُّ أَنْ يَرْجِعَ إِلَى الدُّنْيَا وَلَهُ
مَا عَلَى الأَرْضِ مِنْ شَيْءٍ إِلَّ الشَّهِيدُ ، يَتَمَنَّى أنْ يَرْجِعَ إِلَى الدُّنْيَا، فَيُقْتَلَ عَشْرَ مَرَّاتٍ ؛ لِمَا
يَرَى مِنَ الكَرَامَةِ )) .
وفي رواية : (( لِمَا يَرَى مِنْ فَضْلِ الشَّهَادَةِ )) متفقٌ عَلَيْهِ .
Anas &
¿ narrates that the Messenger of Allah
said: "No one who enters
Paradise would like to return to this world even if he possesses everything
that is on the earth, except for a martyr. He will desire to return to this
world and be killed ten times because of the honour that he experiences."
Another narration has: "Because of the virtue of martyrdom which he

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RIYĀD AL-ȘĀLIĦĪN
experiences." (Bukhārī, Muslim)
Commentary
This hadith points to the virtue of martyrdom in the path of Allah &s and encourages
participation in jihād.
After experiencing the bounties of the Hereafter, no person - except a martyr - will desire to
return to this world as he will realise that it is a place of defects, deficiencies, imperfections,
pain and sorrow, whereas Paradise is a place of perfection, excellence, enjoyment and bliss.
Hadith 1312
، قَالَ : (( يَغْفِرُ اللهُ لِلْشَّهِيدِ كُلَّ
: أنَّ رسولَ الله ◌ُ
وعن عبد الله بن عمرو بن العاص ◌ُ
ذنبٍ إِلاَّ الدَّيْنَ )). رواه مسلم .
وفي روايةٍ له : (( القَتْلُ في سبيلِ اللهِ يُكَفِّرُ كُلَّ شيءٍ إلَّ الدَّيْن )) .
'Abdullah ibn 'Amr ibn al-'As > narrates that the Messenger of Allah
said: "Allah forgives every wrong of a martyr except debts."
Another narration has: "Being killed in the path of Allah expiates everything
except debts." (Muslim, Ahmad, Hakim)
Commentary
Scholars state that, in a broader context, debts refer to all rights which one owes to fellow
human beings. In other words, the hadith means that a martyr will be forgiven for all his
wrongs pertaining to the rights of Allah KS, however the rights of people will still have to
be fulfilled, whether monetary or otherwise.
Hadith 1313
وعن أبي قتادة ﴿لَّهِ: أنَّ رسولَ اللهِ ﴿ قَامَ فِيهِم فَذَكَرَ أنَّ الجِهَادَ في سَبيلِ اللهِ ، وَالإِيمَانَ
بِاللهِ ، أَفْضَلُ الأَعْمَالِ ، فَقَامَ رَجُلٌ ، فَقَالَ: يَا رسولَ اللهِ ، أرأيْتَ إنْ قُتِلْتُ في سَبيلِ اللهِ ،
أَتُكَفَّرُ عَنِّي خَطَايَاتَ؟ فَقَالَ لهُ رسول الله ﴿ه: ((نَعَمْ، إنْ قُتِلْتَ في سَبيلِ الله وَأَنْتَ صَابِرٌ
مُحْتَسِبٌ، مُقْبِلٌ غَيْرُ مُدْبِرٍ))، ثُمَّ قَالَ رسول الله ﴿: ((كَيْفَ قُلْتَ؟ )) قَالَ: أَرَأيْتَ إِنْ
قُتِلْتُ فِي سَبيلِ اللهِ ، أَتُكَفَّرُ عَنِّي خَطَايَايَ؟ فَقَالَ رسول الله ﴿﴾: ((نَعَمْ، وَأَنْتَ صَابِرٌ
مُحْتَسِبٌ، مُقْبِلٌ غَيرُ مُدْبِرٍ، إِلَّ الدَّيْنَ فَإِنَّ جِبْرِيلَ ﴿لَ قَالَ لِي ذَلِكَ )) رواه مسلم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Qatādah &
narrates that the Messenger of Allah
stood up among
them and mentioned that jihad in the path of Allah and belief in Allah were
the best of actions. So a man stood up and said: "O Messenger of Allah,
tell me, if I am killed in the path of Allah, will that expiate my sins?" The
Messenger of Allah
said: "Yes. If you are killed in the path of Allah
and you are patient, expecting Allah's reward, advancing and not fleeing."
The Messenger of Allah
then said: "What did you just ask?" He said:
"Tell me, if I am killed in the path of Allah, will that expiate my sins?"
The Messenger of Allah
said: "Yes, if you are patient, expecting Allah's
reward, advancing and not fleeing - except for debts. Jibra'il told me this."
(Muslim, Abū Dāwūd, Nasa'ī, Dārimī)
Commentary
Giving one's life in the path of Allah & is the greatest manifestation of one's servitude and
sacrifice, hence Allah Les is extremely pleased on witnessing this and forgives all sins out
of His kindness.
Forgiveness of sins is conditional upon sincerity. Hence, one who fights for reasons such as
fame, gaining booty or unjust patriotism to one's tribe or country will not gain this reward.
'Allāmah Qurțubī « stated that debts here apply to those people who are able to pay their
debts but do not do so. As for those who intend to pay, but do not possess the means, it
is hoped that through the mercy of Allah KS, He will please their creditors on the day of
Qiyāmah.
Hadith 1314
وعن جابر ﴿هُ، قَالَ: قَالَ رَجُلٌ : أيْنَ أنَا يَا رسول الله إنْ قُتِلْتُ ؟ قَالَ : (( فِي الجَنَّةِ ))
فَأَلْقَى تَمَرَاتٍ كُنَّ فِي يَدِهِ ، ثُمَّ قَاتَلَ حَتَّى قُتِلَ . رواه مسلم .
Jābir 4% narrates that a man asked: "O Messenger of Allah, where will I
be if I am killed?" He replied: "In Paradise." The man then threw down
some dates that were in his hand and fought until he was killed. (Muslim,
Ahmad, Nasa'ī)
Commentary
This hadith was mentioned previously. See hadith 89.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1315
وعن أنس ﴿هَ، قَالَ: انْطَلَقَ رسولُ اللهِ ﴿ وَأَصْحَابُهُ حَتَّى سَبَقُوا الْمُشْرِكِينَ إِلَى بَدْرٍ، وَجَاءَ
: (( لاَ يَقْدَمَنَّ أَحَدٌ مِنْكُمْ إِلَى شَيْءٍ حَتَّى أَكُونَ أَنَا دُونَهُ ))
الْمُشْرِكُونَ ، فَقَالَ رَسولُ اللهِ حُ﴾
: ((قُومُوا إِلَى جَنَّةِ عَرْضُهَا السَّمَاوَاتُ وَالأرْضُ))
. فَدَنَا الْمُشْرِكُونَ ، فَقَالَ رسولُ الله .
الَّهُ: يَا رسولَ اللهِ، جَنَّةٌ عَرْضُهَا السَّمَاوَاتُ وَالأرْضُ
قَالَ: يَقُولُ عُمَيْرُ بن الحُمَامِ الأنْصَارِيُّ .
﴾ : (( مَا يَحْمِلُكَ عَلَى قَولِكَ بَخِ بَخٍ
؟ قَالَ : (( نَعَمْ )) قَالَ : بَخِ بَخِ ؟ فَقَالَ رسولُ الله
(؟)) قَالَ: لاَ وَاللهِ يَا رَسُولُ اللهِ إِلَّ رَجَاءَ أَنْ أَكُونَ مِنْ أَهْلِهَا، قَالَ: (( فَإِنَّكَ مِنْ أَهْلِهَا ))
فَأَخْرَجَ تَمَرَاتٍ مِنْ قَرَنِهِ ، فَجَعَلَ يَأْكُلُ مِنْهُنَّ ، ثُمَّ قَالَ : لَئِنْ أَنَا حَيِيتُ حَتَّى أَكُلَ تَمَرَاتِي هذِهِ
إنّهَا لَحَياةٌ طَوِيلَةٌ ، فَرَمَى بِمَا كَانَ مَعَهُ مِنَ النَّمْرِ ، ثُمَّ قَاتَلَهُمْ حَتَّى قُتِلَ . رواه مسلم .
(( القَرَن )) بفتح القاف والراء : هُوَ جُعْبَةُ الشَّابِ .
Anas
narrates: The Messenger of Allah
and his Șahabah proceeded
and reached Badr before the polytheists. The polytheists then arrived. The
Messenger of Allah
said: "None of you should proceed with anything
unless I approve." The polytheists drew near and the Messenger of Allah
said: "Rise towards Paradise whose breadth is equal to the heavens and
the earth." 'Umayr ibn al-Humam said: "O Messenger of Allah, the width of
Paradise is like that of the heavens and the earth?" He replied: "Yes." He
said: "Excellent, excellent!" The Messenger of Allah
asked him: "Why
did you say, 'Excellent, excellent?" He replied: "By Allah, nothing except
the hope that I will be from among its inhabitants." The Messenger of Allah
said: "You are from among its inhabitants." He then took out some
dates from his pouch and began eating them, but then said: "If I live long
enough to eat these dates, it will be a life too long." He tossed aside the
dates he had with him and fought the enemy until he was killed. (Muslim)
Commentary
The hadith teaches us the virtue of fighting in the path of Allah KS. It also gives us a glimpse
into the lives of the Sahabah. Their enthusiasm to sacrifice their lives in jihad due to their
īmān in Allāh &s and His Messenger's
promises was extraordinary.
Paradise is far greater in size than the heavens and the earth, but this description is used
here so that man may understand the size of Paradise according to his level of perception.

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RIYĀD AL-ȘĀLIĶĪN
Additional Points
The pleasures of this world should not deter a person from obeying Allah's & commands.
V A Muslim should not proceed with any matter without knowing the demands and
requirements of Allah &s and His Messenger
Hadith 1316
﴿ أَن ابْعَثْ مَعَنَا رِجَالاً يُعَلِّمُونَا الْقُرْآنَ وَالسُّنَّةَ، فَبَعَثَ إِلَيْهِمْ
وعنه، قَالَ : جَاءَ نَاسٌ إِلَى النَّبِّ
سَبْعِينَ رَجُلاً مِنَ الأَنْصَارِ يُقَالُ لَهُمْ: القُرّاءُ، فِيهِم خَالِي حَرَامٌ ، يَقْرَؤُونَ القُرْآنَ ، وَيَتَدَارَسُونَ
بِاللَّيْلِ يَتَعَلَّمُونَ، وَكَانُوا بِالنَّهَارِ يَجِيئُونَ بِالمَاءِ، فَضَعُونَهُ فِي المَسْجِدِ ، وَيَحْتَطِبُونَ فَيْعُونَهُ
﴿، فَعَرَضُوا لَهُمْ فَقَتَلُوهُمْ
، وَيَشْتَرُونَ بِهِ الطَّعَامَ لأَهْلِ الصُّفَّةِ ، وَلِلِفُقَرَاءِ ، فَبَعَثَهُمُ النَّبِيّ
قَبْلَ أنْ يَبْلِغُوا المَكَانَ ، فَقَالُوا: اللَّهُمَّ بَلِّغْ عَنَّا نَبَِّا أَنَّا قَدْ لَفِيْنَاكَ فَرِضِينَا عَنْكَ وَرَضِيتَ عَنَّا
، وَأَتَى رَجُلٌ حَراماً خَالَ أَنَسٍ مِنْ خَلْفِهِ ، فَطَعَنَهُ بِرُمْحٍ حَتَّى أَنْفَذَه ، فَقَالَ حَرَامٌ : قُرْتُ وَرَبِّ
الكَعْبَةِ ، فَقَالَ رسولُ الله رَ: ((إِنَّ إِخْوَانَكُمْ قَدْ قُتِلُوا وَإِنَّهُمْ قَالُوا: اللَّهُمَّ بَلِّغْ عَنَّا نَبِيَّنَا أَنَّا
قَدْ لَقِينَاكَ فَرَضِيْنَا عَنْكَ وَرَضِيتَ عَنَّا )) متفقٌ عَلَيْهِ ، وهذا لفظ مسلم .
Anas
narrates: Some people came to the Messenger of Allah
requesting him to send some men who would teach them the Qur'an and
the Sunnah. So he sent them seventy men from the Ansar who were known
as the Qurra' (expert reciters of the Qur'an). Among them was my uncle,
Harām. During the night, they would recite, study and learn the Qur'an
among themselves. During the day, they would bring water and place it
in the masjid. They would also gather firewood which they would sell and
use the proceeds to purchase food for the people of Suffah and the poor.
The Messenger of Allah
sent them, but those people ambushed them
and killed them before they could reach their destination. They said: "O
Allah, convey our message to our Messenger that we have met You, we are
pleased with You, and You are pleased with us." A person came to Harām,
the uncle of Anas, from behind and stabbed him with a spear so that it
went right through him." Haram said: "By the Sustainer of the Ka'bah, I
have achieved my goal." The Messenger of Allah
said: "Your brothers
have been killed and they said: 'O Allah, convey to our Messenger that
we have met You, we are pleased with You, and You are pleased with us."
(Bukhārī, Hākim)

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Commentary
This hadith describes the incident of the seventy Qurra' who were martyred while on their way
to teach the Qur'an to a group of people from Najd. While travelling, they were ambushed
and murdered by the enemy of Allah &, Amir ibn Tufail, and a group of people from the
tribes of Ra'l, Zakwan and Sulaym.
It highlights the courage of the Șahabah
who were always ready to serve Islam by
sacrificing their lives. They were pleased with the decision of Allah & and Allah &s honoured
them by sending revelation to the Messenger of Allah
informing him of their reward.
Additional Points
v It is permissible to eat and drink in the masjid with the intention of I'tikaf when there
is a need.
Hadith 1317
وعنه، قَالَ: غَابَ عَمِّي أنسُ بنُ النَّضْرِ ﴿ه عن قِتَالِ بَدْرٍ ، فَقَالَ : يَا رسولَ اللهِ ، غِبْتُ
عَنْ أَوَّلِ قِتَالِ قَاتَلْتَ المُشْرِكِينَ ، لَئِنِ اللهُ أَشْهَدَنِي قِتَالَ الُشْرِكِينَ لَيَرَيَنَّ اللهُ مَا أَصْنَعُ . فَلَّا
كَانَ يَومُ أَحُدِ انْكَشَفَ الُسْلِمُونَ فَقَالَ: اللَّهُمَّ إِنِّي اعْتَذِرُ إِلَيْكَ مَّا صَنَعَ هُؤُلاءُ - يعني
: أصْحَابَهُ - وَأَبْرَأُ إِلَيْكَ مِّ صَنَعَ هؤلاءِ - يَعِنِي: المُشْرِكِينَ - ثُمَّ تَقَدَّمَ فَاسْتَقْبَهُ سَعْدُ
بنُ مُعَاذٍ فَقَالَ: يَا سَعَدَ بنَ مُّعَاذٍ ، الجَنَّةَ وَرَبِّ النَّصْرِ ، إِنِّي أجِدُ رِيحَهَا مِنْ دُونِ أُحُدٍ !
فَقَالَ سَعْدٌ: فَمَا اسْتَطَعْتُ يَا رسولَ اللهِ مَا صَنَعَ ! قَالَ أنسٌ : فَوَجدْنَا بِهِ بِضعاً وَثَانِينَ
ضَرِبَةً بِالسَّيْفِ ، أَوْ طَعْنَةً بُرُمح أَوْ رَمْيَةً بِسَهْم ، وَوَجَدْنَاهُ قَدْ قُتِلَ وَمَثَّلَ بِهِ الْمُشْرِكُونَ ،
فَمَا عَرَفَهُ أحَدٌ إِلَّ أُخْتُهُ بِبَنَانِهِ . قَالَ أنسٌ : كُنَّاَ نَرَى - أَوْ نَظُنُّ - أنَّ هَذِهِ الآية نَزَلَتْ فِيِهِ
وَفِي أَشْبَاهِهِ : ﴿ مِنَ الْمُؤْمِنِيْنَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللهَ عَلَيْهِ فَمِنْهُمْ مَّنْ قَضَى نَحْبَهُ﴾
( الأحزاب : ٢٣) إِلَى آخرها. متفقٌ عَلَيْهِ ، وَقَدْ سبق في باب المجاهدة .
Anas 4% narrates: "My uncle, Anas ibn al-Nadr
de was not present for
the battle of Badr and he said: 'O Messenger of Allah, I was absent from
the first battle in which you fought against the polytheists. If Allah gives
me the opportunity to fight the polytheists, Allah will show what I will
do.' When the battle of Uhud took place, the Muslims were exposed (when
a group of them left their posts), so he said: 'O Allah, I ask You to excuse
what these people (i.e. Muslims) have done and I absolve myself from what
these people (i.e. polytheists) have done.' He then advanced and Sa'd ibn

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RIYĀD AL-ȘĀLIĶĪN
Mu'adh met him, so he said: 'O Sa'd ibn Mu'adh, by the Lord of the Ka'bah,
I desire Paradise. I can smell its fragrance from a place closer than Mount
Uhud.' Sa'd og said: 'O Messenger of Allah, I was unable to do what he
did.' Anas de says: 'We found him with more than 80 sword strikes, spear
stabs and arrow shots. We found that he had been killed and that the
polytheists had mutilated his body. None could recognise him except his
sister who looked at his fingertips.' Anas de says: 'We believed that this
verse was revealed with regard to him and others like him: 'Among the
believers there are men who are true to the pledge which they made to
Allāh ... "" (Sūrah al-Aḥzāb, 23) (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 109. It is repeated here to show the spirit
of jihād in the lives of the Sahābah.
Hadith 1318
: ((رَأَيْتُ اللَّيْلَةَ رَجُلَيْنِ أَتَيَانِي ، فَصَعِدَا بِي
وعن سَمُرَةِ عَهُ، قَالَ : قَالَ رسول الله
الشَّجرةَ فَأَدْخَلاَنِي دَاراً هِيَ أحْسَنُ وَأَفضَلُ ، لَمْ أَرَ قَطَّ أَحْسَنَ مِنْهَا ، قالا : أمَّا هذِهِ الدَّارُ
فَدَارُ الشُّهَدَاءِ )) . رواه البخاري ، وَهُوَ بعض من حديث طويل فِيهِ أنواع من العلم سيأتي
في باب تحريم الكذب إنْ شاء الله تَعَالَى .
Samurah 4% narrates that the Messenger of Allah
said: "Last night I
dreamt that two men came to me and we climbed a tree together. They
then led me into a house that was most beautiful and magnificent. I have
never seen a house more beautiful than it. They said: 'This house is the
house of the martyrs."" (Bukhārī)
Commentary
The hadith highlights the lofty rank of the martyrs.
Additional Points
The dreams of the Messengers are true.
V Angels are able to appear in human form.
Hadith 1319
وعن أنس له: أَنَّ أَمَّ الرّبيعِ بنتَ البَرَاءِ وهي أُمُّ حَارِثة بن سُرَاقَةَ ، أَتَتِ النبي

50
RIYĀD AL-ȘĀLIĶĪN
: يَا رسولَ اللهِ ، ألاَ تُحَدُِّنِي عَنْ حَارِثَةَ - وَكَانَ قُتِلَ يَوْمَ بَدْرٍ - فَإِنْ كَانَ فِي الجَنَّةِ صَبَرْتُ
، وَإِنْ كَانَ غَيْرَ ذَلِكَ اجْتَهَدْتُ عَلَيْهِ فِي الْبُكَاءِ ، فَقَالَ : (( يَا أَمَّ حَارِثَةَ إِنَّهَا جِنَانٌ في الجَنَّةِ ،
وَإِنَّ ابْنَكِ أصابَ الفِرْدَوْسَ الأَعْلَى )) رواه البخاري .
Anas ag narrates that Umm al-Rubayyi bint al-Bara', the mother of Harithah
ibn Surāqah, came to the Messenger of Allah
and said: "O Messenger of
Allah, will you not tell me about Harithah?" He had been killed at the battle
of Badr. "If he is in Paradise, I will exercise patience. If it is otherwise, I
will cry profusely for him." He replied: "O mother of Harithah, there are
many levels in Paradise and your son has achieved the highest - al-Firdaus."
(Bukhārī, Tirmidhī)
Commentary
Paradise has many stages. The martyrs, due to their ultimate sacrifice of life, are honoured
with the highest stage, namely al-Firdaus. In another hadith, the Messenger of Allah
advised, "When you ask Allah, then ask for al-Firdaus. It is the highest stage in Paradise.
Above it is the throne of al-Rahman. From it, flow the rivers of Paradise." (Bukhārī)
The Sahabiyah chose to cry over her son if he was not in Paradise because this was before the
law which prohibited wailing was revealed. This incident occurred after the battle of Badr
and the law of prohibition was revealed after the battle of Uhud.
The word "l' is an error from one of the narrators. Her correct name was al-Rubayyi bint
Nadhr, the mother of Harithah. She was the aunt of Anas de and Bara'
as mentioned in
Tirmidhī and Ibn Khuzaymah.
Hadīth 1320
﴿، قَدْ مُثِّلَ بِهِ ، فَوُضِعَ بَيْنَ يَدَيْهِ
وعن جابر بن عبد الله ﴿ه، قَالَ : جِيءَ بِأَبِي إِلَى النَّبِيِّ
: (( مَا زَالتِ المَلائِكَةُ تُظِلُهُ
؛ فَذَهَبْتُ أَكْشِفُ عَنْ وَجْهِهِ فَنَهَانِي قَوْمِي ، فَقَالَ النَّبِيُّ
بِأَجْنِحَتِهَا )) متفقٌ عَلَيْهِ .
Jābir ibn 'Abdillāh
narrates: "My father was brought to the Messenger
of Allāh
, and his body had been mutilated. He was placed before the
Messenger of Allah
. I was about to uncover his face but my people
stopped me. The Messenger of Allah
said: 'The angels are shading him
with their wings."" (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This incident transpired during the battle of Uhud when the polytheists perpetrated the vile
act of mutilating the bodies of the Șahabah A
s. In contrast, Islam has strictly forbidden any
form of mutilation. If a person has to be killed, his neck should be struck, but his face and
body should not be disfigured or mutilated.
The angels shading him with their wings could mean that the angels were crowding around
him in honour of his rank and sacrifice. It is also possible that they were shading him from
the heat of the sun so that his body would not decompose.
Hadith 1321
13
قَالَ : (( مَنْ سَألَ اللهَ تَعَالَى الشَّهَادَةَ بِصِدْقٍ
: أن رسول الله
وعن سهل بن حنيف نظا
بَلَّغَهُ اللهُ مَنَازِلَ الشُّهَدَاءِ ، وَإِنْ مَاتَ عَلَى فِرَاشِهِ )) رواه مسلم .
Sahl ibn Hunayf
s narrates that the Messenger of Allah
said: "One
who sincerely requests Allah for martyrdom, Allah will make him reach
the ranks of the martyrs even if he dies on his bed." (Muslim, Abū Dāwūd,
Tirmidhī)
Commentary
This hadith was mentioned previously. See hadith 57. It is repeated here to highlight the virtue
of desiring and supplicating for martyrdom. A Muslim should always have noble intentions
and aspirations because he is rewarded according to his intention, even if he does not succeed
in carrying out the action.
Hadith 1322
: (( مَنْ طَلَبَ الشَّهَادَةَ صَادِقاً أُعْطِيَهَا ولو لَمْ
وعن أنس طه، قَالَ : قَالَ رسولُ الله
تُصِبْهُ )) رواه مسلم .
Anas
narrates that the Messenger of Allah
said: "One who sincerely
seeks martyrdom will receive its reward even if he does not die as a martyr."
(Muslim)
Hadith 1323
: (( مَا يَجِدُ الشَّهِيدُ مِنْ مَسِّ القَتْلِ إِلَّ كَمَا
وعن أبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله

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RIYĀD AL-ȘĀLIĶĪN
يَجِدُ أَحَدُكُمْ مِنْ مَسِّ القَرْصَةِ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Abū Hurayrah &os narrates that the Messenger of Allah
said: "The pain
of death which a martyr experiences is like the pain which one of you
experiences from the bite of an ant." (Tirmidhī, Ahmad, Ibn Mājah)
Commentary
Just as a person does not feel the bite of an ant, a martyr in the path of Allah &s experiences
no real pain at the time of death. The reason for this is that he is made to witness the
enjoyments prepared for him in Paradise, and all other difficulties seem insignificant and
trivial in comparison.
Hadith 1324
وعن عبد الله بن أَبِي أَوْفَى ﴿ه: أنَّ رسولَ اللهِ ﴿ فِي بَعْضِ أيَّامِهِ الَّتِي لَقِيَ فِيهَا العَدُوَّ
انْتَظَرَ حَتَّى مَالَتِ الشَّمْسُ ، ثُمَّ قَامَ فِي النَّاسِ فَقَالَ: (( أَيُّهَا النَّاسُ، لا تَتَمَنَّوا لِقَاءَ العَدُوِّ،
وَاسْأَلُوا اللهَ العَافِيَةَ، فَإِذَا لَقِيتُمُوهُمْ فَاصْبِروا؛ وَاعْلَمُوا أَنَّ الجَنَّةَ تَحْتَ ظِلاَلِ السُّيُوفِ ))
ثُمَّ قَالَ : ((اللَّهُمَّ مُنْزِلَ الكِتَابِ، وَمُجْرِيَ السَّحَابِ، وَهَازِمَ الأَحْزَابِ ، أهْزِمُهُمْ وَانْصُرْنَا
عَلَيْهِمْ )) متفقٌ عَلَيْهِ .
'Abdullah ibn Abī Aufā
narrates that on one occasion when the Messenger
of Allāh
confronted the enemy, he waited until the sun passed its zenith.
He then stood up and said: "O people, do not desire to meet the enemy. Ask
Allah for well-being. But when you do meet the enemy, remain steadfast.
Know that Paradise lies beneath the shade of the swords." The Messenger
of Allāh
then said: "O Allah, the One who revealed the Book, the One
who sends clouds and the One who defeats the armies of disbelievers, defeat
them and help us against them." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
This hadith was mentioned previously. See hadith 53.
Revelation of the book refers to a bounty of the Hereafter, namely Islam. The clouds refer to
a worldly bounty, namely rain which brings sustenance. Defeating the enemy brings bounties
relating to this world and the Hereafter. The Messenger's
praising the being who grants
all these bounties serves as a perfect prelude to the request made in the du'a'.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1325
: (( ثِنْتَانِ لاَ تُرَدَّانٍ، أَوْ قَلَّمَا تُرَدَّانِ:
وعن سهل بن سعد ◌ّهُ ، قَالَ : قَالَ رسول الله
الدُّعَاءُ عِنْدَ النِّدَاءِ وَعِنْدَ الْبَأسِ حِيْنَ يُلْحِمُ بَعْضُهُم بَعضَاً )) رواه أبو داود بإسناد صحيح .
Sahl ibn Sa'd 4% narrates that the Messenger of Allah
said: "Two things
are not rejected - or rarely rejected - a supplication at the time of the
call to șalāh (adhan) and in battle when they are fighting the enemy." (Abū
Dāwūd, Bayhaqī)
Commentary
The hadith teaches us that it is desirable to supplicate at these two times when du'ās are
readily accepted. Scholars state that the hadith also indicates that one should focus one's
attention towards Allah &s when seeking help and victory. At the time of salah, one's hidden
enemy, namely Shaitan, tries to cause spiritual harm, and at the time of war, one's open enemy
tries to cause physical harm. Hence, at these times, Allah's &s special assistance comes to
those who turn their attention to Him.
Hadith 1326
وعن أنس وطُّهَ، قَالَ: كَانَ رسولُ اللهِ ﴿ إِذَا غَزَا، قَالَ : ((اللَّهُمَّ أَنْتَ عَضديٍ وَنَصِيرِي ، بِكَ
أَحُولُ ، وَبِكَ أَصُولُ ، وَبِكَ أَقَاتِلُ )) رواه أَبُو داود والترمذي ، وقال : (( حديث حسن )) .
Anas as narrates: "When the Messenger of Allah
used to go out on
jihad, he would say: "O Allah, You are my support and You are my helper.
Through Your help I move, through Your help I advance against the enemy,
and through Your help I fight." (Abū Dawud, Tirmidhi, Ahmad)
Commentary
On occasions of difficulty such as war, one's reliance should be placed on Allah & as was
the noble practice of the Messenger of Allah
. This does not negate the utilization of
means and weapons which should also be utilised, however one's trust and reliance should
be upon Allah &s.
Hadīth 1327
وعن أَبي موسى ﴿لّهِ: أنَّ النبيَّ ﴿ كَانَ إِذَا خَافَ قَوماً ، قَالَ: (( اللَّهُمَّ إِنَّا نَجْعَلُكَ فِي
نُجُورِهِمْ، وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ )) رواه أَبُو داود بإسناد صحيح .

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RIYĀD AL-ȘĀLIĶĪN
Abū Mūsā 4% narrates: "When the Messenger of Allah
feared any people,
he would say: "O Allah, we place You before them and we seek refuge in
You from their evil." (Abū Dāwūd, Ahmad, Bayhaqī)
Commentary
The hadith teaches us that a person should seek refuge in the names of Allah des and turn
towards Him in times of fear and worry. There is an indication in this hadith that divine help
will come when a person forgets himself and places full trust in Allah &s.
This du'a' has been proven to be extremely beneficial at times of fear and difficulty. The
Messenger of Allāh
would recite it and it has also been the practice of our pious elders.
Hadith 1328
وعن ابن عمر فظه: أنَّ رسولَ اللهِ ﴾﴿ قَالَ: ((الخَيْلُ مَعقُودٌ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَومِ
القِيَامَةِ )) متفقٌ عَلَيْهِ .
Ibn 'Umar &
narrates that the Messenger of Allah
said: "Goodness
will remain attached to the forelocks of horses until the day of Qiyamah."
(Bukhārī, Muslim, Ahmad)
Hadīth 1329
قَالَ: ((الخَيْلُ مَعَقُودٌ فِي نَوَاصِيهَا الخَيْرُ إِلَى يَومِ
: أنّ النبيَّ
وعن عروة البارِقِيِّ
القِيَامَةِ : الأجْرُ ، وَالمَغْنَمُ )) متفقٌ عَلَيْهِ .
‘Urwah al-Bāriqī2.
narrates that the Messenger of Allah
said: "Goodness
will remain attached to the forelocks of horses until the day of Qiyamah:
the reward (in the Hereafter) and booty." (Bukhārī, Muslim,)
Commentary
The horses referred to here are those which are bred and nurtured for use in the path of
Allah &S. The mention of forelocks may be a reference to the horse as a whole because the
Arabs are known to mention a part, but intend the whole entity. Alternatively, the forelock
has been mentioned as it is the front portion of a horse and virtue lies in that horse which
advances against the enemy, instead of fleeing.
2 'Urwah 40%, the son of Abu Jahd Asadi, was from the Yemeni tribe of Bariq. 'Umar
appointed
him as a judge in Kūfā. 13 ahādīth have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
These ahadith encourage the rearing and training of horses for jihad. Even in today's world
of tanks, combat vehicles, fighter jets, etc. horses are invaluable in jihād. They are able to
climb mountains, descend into gorges and ravines, and enter narrow passes which cannot
be entered by other means of conveyance. Allah & has referred to horses in the Qur'an,
﴿ وَالْعُدِيْتِ ضَبْحًا (١) فَالْمُؤْرِيْتِ قَدْحًا (٢) فَالْمُغِيْرُتِ صُبْحًا (٣) فَثَرْنَ بِهِ نَفْعًا (٤)
فَوَسَطْنَ بِهِ جَمْعًا﴾
By the horses that pant as they gallop. By the sparks that fly from the
striking of their hooves. By their assault at dawn causing the dust to fly.
And penetrating the midst of the enemies ranks. (Sūrah al-'Ādiyāt, 1-5)
Hadīth 1330
وعن أَبي هريرة ﴿هُ، قَالَ: قَالَ رسولُ اللهِ ﴾: ((مَنْ احْتَبَسَ فَرَساً فِي سَبِيلِ اللهِ ، إِيمَانَاً بِاللهِ
، وَتَصْدِيقَاً بِوَعْدِهِ ، فَإِنَّ شِبَعَهُ ، وَرِيَّهُ ورَوْتَهُ ، وَبَوْلَهُ في مِيزَانِهِ يَوْمَ القِيَامَةِ )) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
Le said: "One who
keeps a horse in the path of Allah, due to faith in Allah and in affirmation
of His promise, its food, water, dung and urine will be in his scale on the
day of Qiyāmah." (Bukhārī, Ahmad, Nasa'ī)
Commentary
This hadith encourages the breeding and training of horses for jihad with the aim of pleasing
Allah & and believing in the reward that He has promised. While explaining the virtue of
jihad, the hadith also throws light upon the importance of a noble intention.
Allah & is so pleased with this action that every expenditure in the nurturing and training
of the horse will be weighed as good deeds in favour of the owner. Even its droppings will
earn him divine rewards.
Hadith 1331
◌ِنَاقةِ مَخْطُومَةٍ فَقَالَ : هذِهِ فِي سَبِيلٍ
وعن أَبي مسعودٍ مُّهَ، قَالَ : جَاءَ رَجُلٌ إِلَى النبيِّ
: ((لَكَ بِهَا يَوْمَ القِيَامَةِ سَبْعُمْتَةِ نَاقَةٍ كُلُّهَا مَخْطُومَةٌ )) رواه مسلم .
اللهِ، فَقَالَ رسول الله ◌ُّ
Abū Mas'ud 4% narrates: A man came to the Messenger of Allah
with
a bridled camel and said: "This is for the path of Allah." The Messenger of

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RIYĀD AL-ȘĀLIĶĪN
Allāh
said to him: "You will have 700 camels on the day of Qiyamah in
exchange, all bridled." (Muslim, Țabrānī)
Commentary
The hadith encourages us to spend in Allah's &s path any such item which will benefit
the mujahidin such as camels, horses, weapons, etc. Allah & will increase the reward by a
minimum of seven hundred times as mentioned in the Qur'an,
﴿مَثَلُ الَّذِيْنَ يُنْفِقُوْنَ آَمْوَالَهُمْ فِى سَبْلِ اللهِ كَمَثَلِ حَبَّةٍ أَنْبَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنْلَةٍ
مِّتَهُ حَبَّةٍ وَاللهُ يُضْعِفُ لِمَنْ يَّشَآءُ وَاللهُ وَاسِعٌ عَلِيْمٌ﴾ (البقرة: ٢٦١)
"The example of those who spend their wealth in the path of Allah is like a
grain which grows seven ears. In every ear is 700 grains. And Allah increases
for whomsoever He wishes. And Allah is All-Embracing, All-Knowing." (Sūrah
al-Baqarah, 261)
The 700 camels mentioned in the hadith may either refer to their equivalent reward, or actual
camels which one will have the honour of riding in Paradise.
Hadith 1332
وعن أَبي حمادٍ - ويقال: أَبُو سعاد ، ويقال: أَبُو أسدٍ ، ويقال: أَبُو عامِرٍ ، ويقال: أَبُو
عمرو ، ويقال: أَبُو الأسود ، ويقال: أَبُو عبسٍ - عُقبة بن عامِرِ الجُهَنِّ لَهُ، قَالَ: سَمِعْتُ
رسولَ اللهِ ﴿ وَهُوَ عَلَى الِمِنْبَرِ، يقول: ((﴿وَاَعِدُوْا لَهُمْ مَّ اسْتَطَعْتُمْ مِّنْ قُوَّةٍ﴾ ، أَلَا إِنَّ
القُوَّةَ الرَّميُ، ألاَ إِنَّ القُوَّةَ الرَّمْيُ، ألاَ إِنَّ القُوَّةَ الرَّمْيُ)) رواه مسلم .
Abū Hammad ('Uqbah ibn 'Amir 4)
narrates: I heard the Messenger of
Allāh
saying while he was on the pulpit: "Prepare against them whatever
force you can. Power is in shooting. Power is in shooting. Power is in
shooting." (Muslim)
Commentary
In the hadith, the Messenger of Allah
quoted a verse of the Qur'an and then explained its
meaning. He repeated his explanation thrice to emphasise its importance.
The hadith encourages Muslims to gain proficiency in shooting. In every era, the instruments
used for shooting are different. In the era of the Messenger
bows and arrows were

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utilised. In today's modern era, bullets, bombs, missiles, etc. are utilised, hence Muslims need
to acquire these weapons and become proficient in using them.
In addition to acquiring weapons and learning how to use them, one should be physically fit
and prepared for jihad at all times.
Hadith 1333
وعنه ، قَالَ : سَمِعْتُ رسولَ اللهِ ﴿١، يقول: ((سَتُفْتَحُ عَلَيْكُمْ أَرْضُونَ، وَيَكْفِيَكُمُ اللهُ،
فَلاَ يَعْجِزِ أَحَدُكُمْ أنْ يَلْهُوَ بِأَسْهُمِهِ )) رواه مسلم .
'Uqbah ibn 'Amir 4% narrates: I heard the Messenger of Allah
saying:
"Many lands will soon be opened to you and Allah will suffice for you.
So none of you should show any weakness in shooting with his arrows."
(Muslim, Ahmad)
Commentary
The Messenger of Allah
gave the glad tidings of victory to the Șahabah, but reminded
them that even when vast lands were conquered, they should never become complacent and
abandon the knowledge of combat and warfare.
Hadith 1334
: (( مَنْ عُلِّمَ الرَّمْيَ، ثُمَّ تَرَكَهُ ، فَلَيْسَ مِنَّا ، أَوْ فَقَدْ عَصَى
وعنه: أنَّه قَالَ : قَالَ رسولُ الله
)) رواه مسلم .
'Uqbah ibn 'Amir og narrates that the Messenger of Allah
said: "One who
is taught archery and then gives it up is not of us - or he has disobeyed."
(Muslim)
Commentary
This hadith provides a severe warning for those who abandon archery after having learnt
it. The reason for this is that a person who has learnt archery has attained a great bounty
and is able to defend the religion of Allah &s by attacking the enemy. By abandoning it, he
displays ingratitude for this great bounty.
Hadith 1335
﴾، يقول: ((إنَّ اللهَ يُدْخِلُ بِالسَّهْمِ الوَاحِدِ ثَلاَثَةَ نَفَرٍ
وعنه ، قَالَ : سَمِعْتُ رَسُولَ اللهِ

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الجَنَّةَ: صَانِعَهُ يَحْتَسِبُ فِي صَنْعَتِهِ الخَيْرَ ، وَالرَّامِي بِهِ، ومُنْبِلَهُ . وَارْمُوا وَارْكَبُوا ، وَأَنْ تَرْمُوا
أحَبُّ إلَّ مِنْ أَنْ تَرْكَبُوا. وَمَنْ تَرَكَ الرَّمْيَ بَعْدَ مَا عُلِّمَهُ رَغْبَةً عَنْهُ فَإِنَّهَا نِعْمَةٌ تَرَكَهَا )) أَوْ قَالَ
: (( كَفَرَهَا )) رواه أَبُو داود .
‘Uqbah ibn 'Āmir
narrates: I heard the Messenger of Allah
saying:
"Allah will admit three people into Paradise on account of a single arrow:
one who makes it, hoping for good while making it, one who shoots it,
and one who hands it over to be shot. So shoot and ride. I prefer you
shooting than riding. One who gives up shooting out of aversion for it,
after having learnt it, has abandoned a blessing - or he said - he rejected
it." (Abū Dāwūd, Tirmidhī, Nasa'ī)
Commentary
Muslims are encouraged to manufacture the best of weapons for combat. Such weapons
should be efficiently utilised in battle and those who cannot utilise them should assist those
who can.
The qualifying clause of "out of aversion for it" shows that if a person abandons archery due
to a valid reason such as illness or old age, then there is no sin.
Hadith 1336
عَلَى نَفَرٍ يَنْتَضِلُونَ ، فَقَالَ : (( ارْمُوا بَنِي
وعن سَلَمَة بن الأكَوعِ ﴿هَ، قَالَ: مَرَّ النَّبِيُّ
إسمِعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِياً )) رواه البخاري
Salamah ibn al-Akwa ag
narrates: The Messenger of Allah
passed by a
group of people who were competing with one another in archery. He said:
"Shoot, O Banū Ismā'il! Your father was an archer." (Bukhārī, Ahmad, Bayhaqī)
Commentary
Ibrahim & had two sons, Isma'il &
and Isḥāq
The Arabs are from the progeny of Isma'il
. This hadith teaches us that Isma'il
engaged in archery. The Sahabah A
š were also
encouraged to engage in archery in emulation of their forefather, since an intelligent person
normally tries to follow in the footsteps of his righteous father.
Hadith 1337
وعن عمرو بن عبسة مثله، قَالَ: سَمِعْتُ رسولَ اللـهِ حُ﴾، يقول: ((مَنْ رَمَى بِسَهمٍ فِي سَبِيلِ

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الله فَهُوَ لَهُ عِدْلُ مُحَرَّرَةٍ)) رواه أبو داود والترمذي، وقال : (( حديث حسن صحيح )) .
'Amr ibn 'Abasah & narrates: I heard the Messenger of Allah
saying:
"One who shoots an arrow in the path of Allah receives the reward of
freeing a slave." (Tirmidhī, Abū Dāwūd, Ibn Mājah)
Commentary
This hadith mentions the reward of shooting a single arrow in the path of Allah &S. A Muslim
should desire to participate in jihad and shoot as many times as he can, so that his rewards
may be multiplied. In another hadith, the Messenger of Allah
stated, "One who shoots
an arrow in the path of Allah &, it will be a means of light for him on the day of Qiyamah,
whether it reaches its target or not." (Țabrānī)
Hadith 1338
: (( مَنْ أنفق نفقة في سَبيل
وعن أَبِي يحيى خُرَيْم بن فاتِكِ رُهُ ، قَالَ : قَالَ رسول الله
اللهِ كُتِبَ لَهُ سَبْعُمِئَةِ ضِعْفٍ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Abū Yahya Khuraym ibn Fātik
narrates that the Messenger of Allah
said: "One who spends anything in the path of Allah receives a reward
which is multiplied 700 times." (Tirmidhī, Nasa'ī)
Commentary
This hadith mentions the virtue of spending wealth in the path of Allah KS. In addition to
the reward of seven hundred, the Qur'an further states, "And Allah increases for whomsoever
He wishes."
Another hadith has, "One who spends in the path of Allah &'s will receive a reward of seven
hundred in exchange. One who spends on his family or himself, visits the ill, or removes a
harmful object from the path, then this is a good deed for which he will receive a reward of
ten in exchange." (Nasa'ī, Ahmad)
Hadith 1339
: (( مَا مِنْ عَبْدٍ يَصُومُ يَوْماً فِي سَبيلِ اللهِ إِلاَّ
وعن أَبِي سعيد وطُّهُ ، قَالَ : قَالَ رسول الله
بَاعَدَ اللهُ بِذلِكَ اليَوْمِ وَجهَهُ عَنِ النَّارِ سَبْعِينَ خَرْيفاً )) متفقٌ عَلَيْهِ .
Abū Sa īd al-Khudrī dog narrates that the Messenger of Allah
said: “When
a servant fasts for one day in the path of Allah, Allah separates him by

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seventy years from the Hell-fire on account of that day." (Bukhārī, Muslim)
Commentary
The hadith teaches us that an act of worship done in the path of Allah & is rewarded manifold
by Allah because of the combining of two acts of worship. However, if a person fears weakness
by fasting while in the path of Allah &S, then it is better that he abstains from it.
Hadīth 1340
وعن أَبِي أُمَامَةِ عله، عن النبيِّ: ﴿، قَالَ: (( مَنْ صَامَ يَوْماً في سَبيلِ اللهِ جَعَلَ اللهُ بَيْنَهُ وَبَيْنَ
النَّارِ خَنْدَقاً كما بَيْنَ السَّمَاءِ والأرْضِ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Abū Umamah 4% narrates that the Messenger of Allah
said: "One who
fasts for one day in the path of Allah, Allah places between him and the
Hell-fire a trench that is as wide as the distance between the heavens and
the earth." (Tirmidhī, Bukhārī, Muslim)
Hadīth 1341
: (( مَنْ مَاتَ وَلَمْ يَغْزُ ، وَلَمْ يُحَدِّثْ نَفْسَهُ
وعن أَبي هريرة ◌ِلَّهُ، قَالَ : قَالَ رسول الله
بِغَزْوِ ، مَاتَ عَلَى شُعْبَةٍ مِنَ النَّفَاقِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One
who passes away without going out for jihad and without even having
the thought of going out for jihad, then he passes away with a trait of
hypocrisy." (Muslim, Abū Dāwūd, Ahmad)
Commentary
'Allāmah Qurțubī &> stated, "If a person is not able to do any righteous action, then he should
make a determined intention to perform it when he has the ability in the future. This will
serve as a substitute for his action. If the action is non-existent within him inwardly and
outwardly, then it is the trait of a hypocrite who does not do a righteous action nor does
he intend doing it. This applies particularly to jihad through which Allah &s honours Islam
and makes it triumph over all other religions."
Hadith 1342
وعن جابر ﴿له، قَالَ: كنا مَعَ النبيِّ ﴿، في غَزاةٍ فقالَ: ((إِنَّ بِالمَدِينَةِ لَرِ جَالاً مَا سِرْتُمْ مَسِيراً