النص المفهرس

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RIYĀD AL-ȘĀLIĦĪN
، وَلاَ قَطَعْتُمْ وَادِياً إِلَّ كَانُوا مَعَكُمْ، حَبَسَهُمُ المَرَضُ )).
وفي رواية : (( حَبَسَهُمُ العُذْرُ )).
وفي رواية : (( إِلاَّ شَرَكُوكُمْ في الأجْرِ )) رواه البخاري من رواية أنس ، ورواه مسلم من
رواية جابر واللفظ لَهُ .
Jābir
narrates: "Jābir ibn 'Abdullah al-Ansarī
% narrates: "We were
once with the Messenger of Allah
on a military expedition when he
said, "There are some people who remained behind in Madinah. You did
not traverse any path nor cross any valley except that they were with you;
it was only that illness kept them back."
Another narration has: "A valid excuse kept them back."
Another narration has: "except that they shared the reward with you."
(Bukhārī, Muslim, Abū Dāwūd, Ibn Mājah)
Commentary
This hadith was mentioned previously. See hadith 4. It is repeated here to highlight that if
a person is unable to participate in jihad due to some valid excuse, then he should at least
make a sincere intention to do so if he has the ability in the future. His intention will draw
for him a reward similar to those who engage in jihād.
Imam Nawawī > stated, "This hadith indicates to the virtue of an intention when engaging
in noble actions. One who intends engaging in jihad or any other righteous action but is
prevented due to some reason will be granted the reward of his intention. The more sorrowful
he is over the lost opportunity and the greater he desires to be with the mujahidin, the
greater will be his reward." It is the grace and kindness of Allah & that He rewards actions
as well as intentions.
Hadith 1343
وعن أَبي موسى طه: أنَّ أعرابياً أتى النبيَّ :﴿، فَقَالَ: يَا رسولَ اللهِ، الرَّجُلُ يُقَاتِلُ لِلْمَغْنَمِ
، وَالرَّجُلُ يُقَاتِلُ لِيُذْكَرَ ، وَالرَّجُلُ يُقَاتِلُ لِيُرَى مَكَانُهُ ؟
وفي رواية : يُقَاتِلُ شَجَاعَةً ، وَيُقَاتِلُ حَمِيَّةً .
وفي رواية: يُقَاتِلُ غَضَباً، فَمَنْ في سبيل الله ؟ فقالَ رسولُ اللهِ : (( مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ

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اللهِ هِيَ العُلْيَا، فَهُوَ فِي سَبيلِ اللهِ )) متفقٌ عَلَيْهِ .
Abū Mūsā
narrates that a Bedouin came to the Messenger of Allah
and said: "O Messenger of Allah, a person fights to gain booty, another
fights for fame, and another fights so that his rank may be known." Another
narration has: "He fights for bravery, and another fights to protect his family
honour." Another narration has: "He fights in anger. "Which of them is in
the path of Allah?" The Messenger of Allah
replied: "One who fights
so that the word of Allah may reign supreme is the one who is in the path
of Allāh." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
A hadith with similar wording was mentioned previously. See hadith 8. It highlights that the
promised reward for jihad is restricted to those whose intentions are correct. The objective of
engaging in jihad should be to establish justice, remove oppression and establish the message
of Allah & in the world. Any worldly motives, such as those mentioned in the hadith, will
deprive a person of the promised reward from Allah &s.
Hadith 1344
: (( مَا مِنْ غَازِيَّةٍ ، أَوْ
، قَالَ : قَالَ رسولُ الله
وعن عبد الله بن عمرو بن العاص
سَرِيّةٍ تَغْزُو ، فَتَغْنَمُ وَتَسْلَمُ ، إِلَّ كَانُوا قَدْ تَعَجَّلُوا ثُلُثَيْ أُجُورِهُمْ ، وَمَا مِنْ غَازِيَةٍ أَوْ سَرِيّةٍ
تُخْفِقُ وَتُصَابُ إِلَّ تَمَّ لَهُمْ أَجُورُهُمْ )) رواه مسلم .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "When any group or military squadron goes out for jihad and acquires
booty and returns safely, its members receive two thirds of their rewards
(in this world). When any group or military squadron goes out for jihad
and does not acquire booty, and its members are wounded, they receive
their rewards in full." (Muslim, Ahmad, Nasa'ī)
Commentary
This hadith alludes to three groups of people: firstly, those who go out in jihad to fight the
disbelievers and are martyred receive the greatest reward; secondly, those who are wounded
and receive no booty are also rewarded, but their reward is less than the first group; and
finally, those who return safely from the battlefield and also gain booty, receive the least
reward.
The reason that those who receive no booty are more greatly rewarded is that they sacrificed

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their lives for Allah's &s pleasure and received nothing of this world. This is supported by
the verse of the Qur'an,
﴿وَلَئِنْ قُتِلْتُمْ فِى سَبِيْلِ اللهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِّنَ اللهِ وَرَحْمَةٌ خَيْرٌ مِّمَّا يَجْمَعُوْنَ ﴾
Should you be martyred in the path of Allah or die, then verily the forgiveness
from Allah and His mercy are better than all that they amass. (Sūrah Al 'Imran,
157)
Hadith 1345
وعن أَبِي أُمَامَة ◌ِلهِ: أنَّ رجلاً، قَالَ: يَا رسولَ اللهِ ، ائْذَنْ لِي فِي السِّيَاحَةِ فَقَالَ النبيُّ
: ((إِنَّ سِيَاحَةَ أُمَِّي الجِهَادُ فِي سَبِيلِ اللهِ رََّ )) رواه أبو داود بإسنادٍ جيدٍ .
Abū Umāmah % narrates that a man said: "O Messenger of Allah, grant me
permission to travel." The Messenger of Allah
replied: "The travelling
of my Ummah is jihad in the path of Allāh." (Abū Dāwūd, Bayhaqī, Hakim)
Commentary
The questioner here requested permission to abandon the enjoyments of the world and settle
down in some remote place so that he could overcome his sensual desires. The Messenger
of Allāh
directed him to a superior action which would help to meet his objective to a
greater extent, namely jihad in the path of Allah KS. In addition to cleansing of the inner
self, jihad defeats the power of disbelief and enables Islam to gain ascendency.
It is also possible that the Messenger of Allah
did not allow him to do as he wished
because jihad was compulsory upon the Muslims at that time.
To travel for a valid reason such as business, seeking knowledge or visiting family is
permissible. Touring and travel for un-Islamic purposes is not permissible.
Hadith 1346
وعن عبد الله بن عمرو بن العاص مظلتها، عن النبيِّي ◌َ﴿ه، قَالَ: ((قَفْلَةٌ كَغَزْوَةٍ)) رواه أَبُو
داود بإسنادٍ جیدٍ .
(( القَفْلَةُ )) : الرُّجُوعُ، وَالمراد : الرُّجُوعُ مِنَ الغَزْوِ بَعدَ فَرَاغِهِ ؛ ومعناه : أنه يُثَابُ في
رُجُوعِهِ بعد فَرَاغِهِ مِنَ الغَزْوِ .

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RIYĀD AL-ȘĀLIĶĪN
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "Returning from jihād is like going out in jihād." (Abū Dāwūd, Ahmad,
Bayhaqī)
Commentary
Those who return from jihad receive the promised divine reward whether they engaged the
enemy or not. The reason for this is that their intention in going out was the pleasure of Allah
&S. In addition, a true mujahid returns home with the aim of strengthening and reinforcing
himself so that he can again return to the battlefield when the need arises.
Hadith 1347
وعن السائب بن يزيد ﴿ه، قَالَ: لَمَّا قَدِمَ النبيُّ :﴿ مِنْ غَزْوَةِ تَبُوكِ تَلَقَّاهُ النَّاسُ، فَتَلَقّيْتُهُ
مَعَ الصِّبْيَانِ عَلَى ثَنَّةِ الوَدَاعِ . رواه أَبُو داود بإسنادٍ صحيح بهذا اللفظ .
ورواه البخاري قَالَ: ذَهَبنا نَتَلَقَّى رسولَ اللهِ ﴿، مَعَ الصِّبْيَانِ إِلَى ثَنَّةِ الوَدَاعِ.
Al-Sā'ib ibn Yazīd 4% narrates: "When the Messenger of Allah
returned
from the expedition to Tabuk, the people went to meet him and I went with
some children to meet him at Thanīyyat al-Wadā"." (Abū Dāwūd, Tirmidhī)
Bukhārī narrates: "We went with the children to Thaniyyat al-Wada' to meet
the Messenger of Allah
." (Bukhārī)
Vocabulary and Definitions
Thanīyyat al-Wada' is a place near Madinah Munawwarah where the Sahabah used to welcome
and bid farewell to travellers. Today, this area is called Al-Qarīn al-Tahtāni or Kishk Yusuf
Bashā, named after the person who drilled through the mountain pass and flattened the
road in 1914.
Commentary
The hadith teaches us that it is desirable to go out and welcome travellers and those returning
from the path of Allah KS. It is also desirable to accompany the travellers and mujahidin for
some distance to bid farewell to them as they leave.
Hadith 1348
، قَالَ : (( مَنْ لَمْ يَغْزُ ، أَوْ يُجَهِّزْ غَازِياً ، أَوْ يَخْلُفْ غَازِياً
وعن أَبِي أُمَامَةِ الله، عن الـ

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RIYĀD AL-ȘĀLIĶĪN
في أهْلِهِ بِخَيرٍ ، أَصَابَهُ اللهُ بِقَارعَةٍ قَبْلَ يَوْمِ القِيَامَةِ )) رواه أبو داود بإسناد صحيح .
Abū Umamah 4% narrates that the Messenger of Allah
said: "If one
does not go out in jihad, nor equips a mujahid, nor sees to the needs of
the mujahid's family, Allah will afflict him with a calamity before the day
of Qiyāmah." (Abū Dāwūd, Ibn Mājah, Bayhaqī)
Commentary
This hadith teaches us that Muslims should either participate in jihād, assist the mujahidīn or
take care of the families of the mujahidin. Muslims who abandon jihad will be afflicted with
a calamity because of their deficiency in a Wajib aspect of Islam.
Hadīth 1349
، قَالَ : (( جَاهِدُوا المُشْرِكِينَ بِأَمْوَالِكُمْ وَأَنْفُسِكُمْ وَالْسِنَتِكُمْ
وعن أنس مطلقله : أنَّ النَّبِيّ ◌ُ
)) رواه أَبُو داود بإسنادٍ صحيح .
Anas aos narrates that the Messenger of Allah
said: "Fight the polytheists
with your wealth, your lives and your tongues." (Abū Dāwūd, Nasa'ī, Ahmad)
Commentary
A person should be prepared to engage in jihad in all its different forms with the intention
of protecting and establishing Islam. Such engagement may be financial, physical or verbal.
Financial engagement includes purchasing or sponsoring weapons, armour, equipment, etc.
Physical engagement means to personally participate in battle. Verbal engagement includes
proclaiming the misguidance and the evil of sin by means of sound proofs, expressing
disapproval regarding disbelief and encouraging others to defend Islam and fight the enemy.
Hadīth 1350
وعن أَبي عمرو - ويقالُ: أَبُو حكيمِ - النُّعْمَانِ بن مُقَرِّن ﴿هَ قَالَ : شَهِدْتُ رسولَ اللهِ
، إِذَا لَمْ يُقَاتِلْ من أوَّلِ النَّهَارِ أَخَّرَ القِتَالَ حَتَّى تَزُولَ الشَّمْسُ، وَتَهُبَّ الرِّيَاحُ، وَيَنْزِلَ النَّصْرُ.
رواه أبو داود والترمذي، وقال : (( حديث حسن صحيح )) .
Al-Nu'man ibn Mugarrin3 4% narrates: "I witnessed that when the Messenger
3 Al-Nu'man ibn Mugarrin de was a famous Sahabi who lived in Kufah, and then settled in Başrah.
In the era of 'Umar 4
5, he was appointed as governor of Nahawind where he was martyred. 6 ahādīth
have been narrated from him.

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of Allāh
did not commence the battle in the beginning of the day, he
would delay it until after midday, when the winds blew and the help (of
Allāh &s) descended." (Abū Dāwūd, Ahmad, Tirmidhī)
Commentary
This hadith mentions two times which are most appropriate for fighting: the early morning,
and after midday. The Messenger
encouraged these times as a military strategy. At both
these times Allah's des assistance descends more than at other times. In the early morning,
the believers are fresh and energetic, the climate is cool, and divine blessings are many.
After midday, when the wind blows, it brings cool weather which makes it easier to carry
weapons and for animals to run.
With regard to the winds, Allah & used the winds to destroy the nation of 'Ād. Similarly, Allah
Les utilised winds to the benefit of the Muslims in the battle of Ahzab, as the Qur'an states,
( يَأَيّهَا الَّذِيْنَ أُمَنُوا اذْكُرُوا نِعْمَةَ اللهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُوْدٌ فَارْسَلْنَا عَلَيْهِمْ رِيْحًا وَّجُنُوْدًا
لَّمْ تَرَوْهَا وَكَانَ اللهُ بِمَا تَعْمَلُوْنَ بَصِيْرًا﴾
O you who believe! Remember Allah's favour when the armies approached
you against which We sent a wind and troops that you could not see. Allah is
watchful over what you do. (Sūrah al-Aḥzāb, 9)
Hadith 1351
: ((لاَ تَتَمَنَّوْا لِقَاءَ العَدُوِّ ، وَاسْأَلُوا اللهَ
وعن أبي هريرة ﴿هَ، قَالَ : قَالَ رسول الله
العَافِيَةَ، فَإِذَا لَقِيْتُمُوهُمْ فَاصْبِرُوا)) متفقٌ عَلَيْهِ .
Abū Hurayrah
, narrates that the Messenger of Allah
said: "Do not
desire to meet the enemy, and ask Allah for well-being. But when you do
meet the enemy, remain steadfast." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 53. It has been repeated in this chapter
to show that one should not desire to confront the enemy because this may create
overconfidence and pride which are harmful to the spirituality and spirit of jihād. Allah's
des help and assistance is with those who are weak, broken-hearted and placed into a calamity,
not those who are proud and boastful of their strength. The hadith, however, also says that
if fighting does occur, one should not flee from the battlefield.

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The basic principle of this hadith is similar to another hadith regarding leadership: "Do not
seek leadership, because if it is granted to you, you will be assisted, but if you seek it, you
will be handed over to it."
Hadith 1352
، قَالَ : ((الحَرْبُ خَدْعَةٌ )) متفقٌ عَلَيْهِ .
: أنَّ النبيَّ
و عنه وعن جابر
Abū Hurayrah 4 and Jābir
narrate that the Messenger of Allah
said: "War is deception." (Bukhārī, Muslim, Abū Dāwūd, Tirmidhī)
Commentary
The Messenger of Allah
said these words to Nu aym ibn Ma'sud 4% during the battle of
Ahzab, when the latter requested permission to create disunity between the various enemy
clans.
According to most scholars, the hadith means that it is lawful to deceive the enemy and to
utilise such strategies which will weaken the enemy in battle. An example of such deception
in war is to feign defeat so that the enemy is drawn towards the Muslim army, and then to
suddenly attack them. However, scholars have also mentioned that any such strategy should
not entail breaking a covenant or peace treaty.
The hadith also indicates that one should utilise one's mind and intelligence in war situations.
In reality, intelligence does greater harm to the enemy than bravery.
After studying the various ahadith related to this subject, one realises how much of importance
Allah & has given to jihad in order to protect Islam and the honour, lives and wealth of
Muslims. The disgraceful and pitiable condition of the Muslims in the world today is because
of their abandoning jihad and not sacrificing their lives and wealth in the path of Allah &s.
CHAPTER 235
باب بيان جماعة من الشهداء في ثواب الآخرة ويغسلون ويصلى عليهم بخلاف القتيل في حرب الكفار
Chapter on the clarification of those who are martyrs in respect of the
reward in the Hereafter and who are to be given a ghusl and the Janazah
salah performed for them, as opposed to those who are killed while fighting
the disbelievers

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Introduction
The Arabic word for martyr is Jugs. He is called as such because of the following reasons:
1. Allah &s and His Messenger
have testified (given shahādah) that he will be granted
Paradise.
2. He will be resurrected on the day of Qiyamah and he will have a witness (shahid) as to how
he was killed, namely his wounds.
3. The angels of mercy observe or witness his action and then extract his soul.
There are three types of martyrs:
1. Shahid Kamil (a martyr in this world and the Hereafter). He is killed whilst fighting against
the disbelievers on the battlefield. He will not be given a ghusl. Janazah salah will be performed
for him according to Imam Abu Hanifahand a narration of Imam Ahmad . According
to another narration of Imam Ahmad , Imam Malik , and Imam Shafi'ī , Janazah salah
will not be performed for him since he does not require the intercession of any person - he
is already forgiven.
2. Shahīd Nāqis or Hukmī (a martyr in the Hereafter). He will be regarded as having passed away
as any other ordinary person, but will be granted the rank of martyrdom in the Hereafter.
3. A martyr in this world is one who fought on the side of the Muslims against the enemies
and was killed, but in reality was a hypocrite. In this world, he will be treated as a martyr
of the first category, but in the Hereafter, he will not be granted the status of a martyr. As
for a person who passes away by one of the causes of martyrdom, whilst engaged in sin, he
will gain the reward of martyrdom, but will be taken to task for his sin.
Hadīth 1353
: (( الشُّهَدَاءُ خَمْسَةٌ: المَطْعُونُ وَالمَبْطُونُ،
وعن أبي هريرة ◌ِّهِ، قَالَ : قَالَ رسول الله
وَالغَرِيقُ، وَصَاحِبُ الهَدْمِ، وَالشَّهِدُ فِي سَبِيلِ اللهِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "There
are five categories of martyrs: one who dies in a plague, one who dies of
a stomach ailment, one who drowns, one who is killed by a falling object,
and one who is martyred in the path of Allah." (Bukhārī, Muslim)
Commentary
While this hadith mentions only 5 categories of martyrs, other ahadith mention more. 'Allamah
Suyūtī ( mentioned 38 categories of people who will be granted the status of martyrdom.
The first four categories mentioned in this hadith are martyrs of the second category, namely

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Shahīd Nāqis. Hence, the special rules and rites for a martyr in this world will not apply to
them. It is Allah's &s mercy that He grants them the lofty position of martyrdom in the
Hereafter due to the severity of their deaths and their intense pain.
Being killed by a falling object may refer to a falling wall, building or rocks, an earthquake,
missiles or bombs.
Hadith 1354
: (( مَا تَعُدُّونَ الشُّهَدَاءَ فِيَكُمْ؟ )) قالوا: يا رسولَ اللهِ ، مَنْ
وعنه قَالَ : قَالَ رسول الله
قُتِلَ فِي سَبيلِ اللهِ فَهُوَ شَهِيدٌ. قَالَ: ((إِنَّ شهَدَاءَ أُمَِّي إِذَاَ لَقَليلٌ)) ! قالوا: فَمَنْ هُمْ يَا رسول
الله ؟ قَالَ : ((مَنْ قُتِلَ في سَبيلِ اللهِ فَهُوَ شَهِيدٌ ، وَمَنْ مَاتَ في سَبيلِ اللهِ فَهُوَ شَهِيدٌ ، وَمَنْ
مَاتَ فِي الطَّاعُونِ فَهُوَ شَهِيدٌ، وَمَنْ مَاتَ فِي الْبَطْنِ فَهُوَ شَهِيدٌ ، وَالغَرِيقُ شَهِيدٌ)) رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "Who
do you consider to be a martyr among you?" The Sahabah replied: "O
Messenger of Allah, one who is killed in the path of Allah is a martyr."
He said: "In that case, the martyrs in my Ummah will be very few." The
Şaļābah JA
asked: "Then who are the martyrs, O Messenger of Allah?"
He said: "One who is killed in the path of Allah is a martyr. One who dies
in the path of Allah is a martyr. One who dies in a plague is a martyr. One
who dies of a stomach ailment is a martyr. One who drowns is a martyr."
(Muslim, Ahmad, Țabrānī)
Commentary
"One who dies in the path of Allah" refers to one who dies without being killed by the enemy,
but due to a secondary reason such as falling off his horse. Such a person will be a martyr
of the second category, namely a Shahīd Nāqis.
Hadith 1355
: (( مَنْ قُتِلَ دُونَ مَالِهِ
، قَالَ : قَالَ رسول اللـه ال﴾
وعن عبد الله بن عمرو بن العاص
فَهُوَ شَهِيدٌ )) متفقٌ عَلَيْهِ .
Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "One who is killed defending his property is a martyr." (Bukhārī,
Muslim, Abū Dāwūd)

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Hadith 1356
وعن أَبِي الأَعْوَر سعيد بن زيد بن عَمْرو بن نُفَيْل ، أَحَدِ العَشَرَةِ المَشْهُودِ لَهُمْ بِالجَنَّةِ
، قَالَ: سَمِعْتُ رسول الله ﴿ه يقول: (( مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ ، وَمَنْ قُتِلَ دُونَ دَمِهِ
فَهُوَ شَهِيدٌ ، وَمَنْ قِلَ دُونَ دِينِهِ فَهُوَ شَهِيدٌ ، وَمَنْ قُتِلَ دُونَ أَهْلِهِ فَهُوَ شَهِيدٌ )) رواه أبو داود
والترمذي ، وقال : (( حديث حسن صحيح )) .
Abū al-A'war Sa'īd ibn Zaid ibn 'Amr ibn Nufayl4
s - one of the ten who
were given glad tidings of Paradise in this world - narrates: I heard the
Messenger of Allah
saying: "One who is killed defending his property
is a martyr. One who is killed defending his life is a martyr. One who is
killed defending his religion is a martyr. One who is killed defending his
family is a martyr." (Tirmidhī, Abū Dāwūd, Bukhārī, Ahmad)
Vocabulary and Definitions
The 'Asharah al-Mubashsharah refer to the ten Şahabah who were given glad tidings of Paradise
in one sitting. They are Abu Bakr Şiddīq
‘Umar ibn Khațtāb
'Uthman ibn 'Affan
'Ali ibn Abi Talib de, Talhah ibn 'Ubaydullah , Zubayr ibn 'Awwām aulas, 'Abd al-Rahman
ibn 'Awf 4
%, Sa'd ibn Waqqās ,
, Abū 'Ubaydah ibn Jarrah 4% and Said ibn Zayd
Commentary
The hadith mentions that any Muslim who is unjustly killed while defending his religion,
family, wealth or property will receive the reward of a martyr.
Money has been mentioned first, because man, by nature, is greedy for another's wealth,
and the hadith seeks to emphasise the severity of seizing or usurping the wealth of others.
Hadīth 1357
فَقَالَ: يَا رسولَ اللهِ ، أرأيتَ إنْ
وعن أبي هريرة ﴿ّهُ قَالَ : جَاءَ رَجُلٌ إِلَى رسول الله
4 Abu al-A'war Said ibn Zaid de was the paternal cousin of 'Umar ibn Khattab and was married
to the latter's sister, Fatimah. In the days of ignorance, he made great efforts to save the lives of young
girls who were buried alive or killed by their parents. He migrated to Madinah Munawwarah early
on and participated in all the battles besides Badr, in which there is a difference of opinion. He was a
person whose du'ās were readily accepted (mustajab al-da wat). He passed away in 'Aqīq in 50 Hijrī or
51 Hijrī at the age of around seventy, and was buried in Madinah Munawwarah. Sa'd ibn Waqqas
or Ibn 'Umar
bathed him, and Ibn 'Umar
performed his Janāzah Șalāh. 48 aļādīth have been
narrated from him.

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جَاءَ رجلٌ يُرِيدُ أخْذَ مَالِي؟ قَالَ : (( فَلاَ تُعْطِهِ مَالَكَ )) قَالَ: أَرَأَيْتَ إِنْ قَاتَلَنِي؟ قَالَ : ((
قَاتِلُهُ )) قَالَ: أَرَأَيْتَ إِنْ قَتَنِي؟ قَالَ : ((فَأَنْتَ شَهِيدٌ)) قَالَ: أَرَأيْتَ إِنْ قَتَلْتُهُ؟ قَالَ: ((
هُوَ فِي النَّارِ )) رواه مسلم .
Abū Hurayrah
narrates: A man came to the Messenger of Allah
and
asked: "O Messenger of Allah, what do you say about a person who comes
to me and wants to seize my wealth?" He replied: "Do not give him your
wealth." He asked: "What if he fights me?" He replied: "Fight back." He
asked: "What if he kills me?" He replied: "Then you will be a martyr." He
asked: "What if I kill him?" He replied: "He will be in the Hell-fire." (Muslim)
Commentary
A Muslim is not a coward. He is encouraged to fight in defence of his religion, honour, life,
family and wealth. If in the process of defending himself, he is killed, he will be a martyr,
and his assailant will be flung into Hell forever if he was a disbeliever, or until he is cleansed
of his sin if he was a believer.
CHAPTER 236
باب فضل العتق
Chapter on the virtue of freeing slaves
Introduction
Slavery is another one of those subjects which the West has wrongly and grudgingly attributed
to Islam. The truth of the matter is that slavery existed long before the emergence of Islam.
Islam made tremendous strides in improving the treatment of slaves. Islam encouraged the
freeing of slaves and forbade any form of oppression upon them. In fact, the system of slavery
orchestrated by the West by unjust wars and financial oppression is worthy of criticism.
Islam encourages the freeing of slaves. For this reason, the expiation for the breaking of a
promise, unintentional murder, etc. is the freeing of a slave. Islamic history shows that many
great scholars and worshippers were originally slaves. In fact, some slaves even acquired
authority and leadership.

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قَالَ الله تَعَالَى: ﴿فَلَا اقْتَحَمَ الْعَقَبَةَ وَمَّا أَدْرُكَ مَا الْعَقَبَةُ فَكَّ رَقَبَةٍ﴾ (البلد: ١١ - ١٣).
Allāh && says: "For what reason does man not emerge from the abyss?
What will inform you what the abyss entails? It entails setting slaves free."
(Sūrah al-Balad, 11-13)
Hadith 1358
وعن أبي هريرة ﴿هُ قَالَ: قَالَ لي رسول الله ﴿: ((مَنْ أَعْتَقَ رَقَةً مُسْلِمَةً أَعْتَقَ اللهُ بِكُلِّ
عُضْوِ مِنْهُ ، عُضْواً مِنْهُ فِي النَّارِ ، حَتَّى فَرْجَهُ بِفَرْجِهِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates: The Messenger of Allah
said to me: "If one
frees a Muslim slave, for every limb of his, Allah will free one of his limbs
from the Hell-fire, even his private part." (Bukhārī, Muslim, Tirmidhī)
Commentary
The hadith teaches us that freeing a slave is amongst the most virtuous of actions. It saves
one from the Hell-Fire and grants entry into Paradise. It was for these reasons that the
Șaņābah Ati),
would free many slaves. It is narrated that 'Abd al-Rahman ibn 'Awf dos freed
30000 slaves. On one particular day, he freed more than 8000 slaves. Ibn Umar
š freed
more than 1000 slaves.
Scholars of hadith state that the virtue mentioned here is not restricted to a Muslim slave,
but includes non-Muslims as well, however, one will be granted greater reward if he frees a
Muslim slave because of his action of restoring honour and freedom to a Muslim.
The private part is the means of committing many wrongs, hence it is mentioned to show
that Allah &s will forgive all these wrongs by virtue of freeing a slave.
It is best to free a slave whose limbs are perfectly sound, even though there is great virtue
for freeing a slave who is physically disabled or castrated.
Hadīth 1359
وعن أَبي ذرٍ عِلَّهُ قَالَ: قُلْتُ: يَا رسول الله، أُّ الأعمَالِ أَفْضَلُ ؟ قَالَ : (( الإِيمَانُ بِاللهِ
، وَالجِهَادُ في سَبيلِ اللهِ )) قَالَ: قُلْتُ: أُّ الرِّقَابِ أَفْضَلُ؟ قَالَ : (( أَنْفَسُهَا عِنْدَ أَهْلِهَا ،
وَأَكْثَرُهَا ثَمَنَاً )) متفقٌ عَلَيْهِ .
Abū Dharr
narrates: "I asked: 'O Messenger of Allah, which is the best

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RIYĀD AL-ȘĀLIĶĪN
of actions?' He replied: 'Belief in Allah and waging jihad in His path.' I
asked: 'Which is the best slave to set free?' He replied: 'A slave that is
most valued by his masters and the one with the highest price." (Bukhārī,
Muslim, Ahmad, Bayhaqī)
Commentary
This hadith was mentioned previously. See hadith 117. It points to the basic principle that
the greater the value of an item, the greater will be its reward when it is spent in the path
of Allah &s.
CHAPTER 237
باب فضل الإحسان إِلَى المملوك
Chapter on the virtue of being kind to slaves
قَالَ الله تَعَالَى: ﴿وَاعْبُدُوا اللهَ وَلَا تُشْرِكُوْا بِهِ شَيْئًا وَّبِالْوَالِدَيْنِ اِحْسَانًا وَّبِذِى الْقُرْبى
وَالْيَتْمَى وَالْمَسْكِيْنِ وَالْجَارِ ذِى الْقُرْبِى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبْلِ
وَمَا مَلَكَتْ آَيْمَانُكُمْ﴾ ( النساء : ٣٦).
Allah & says: "Worship Allah, ascribe none as partner to Him and show
kindness to parents, relatives, orphans, the destitute, near neighbours,
distant neighbours, the companion by your side, travellers, and those in
your possession." (Sūrah al-Nisa', 36)
Hadīth 1360
وعنِ المَعْرُورِ بن سُوَيْدٍ ، قَالَ: رَأيْتُ أَبَا ذَرٍ ﴿هُ، وَعَلَيْهِ حُلَّةٌ وَعَلَى غُلاَمِهِ مِثْلُهَا، فَسَأَلْتُهُ
عَنْ ذَلِكَ، فَذَكَرَ أَنَّهُ قَدْ سَابَّ رَجُلاً عَلَى عَهْدِ رسول الله ﴿، فَعَيَّرَهُ بِأُمِّهِ ، فَقَالَ النبيُّ
: (( إِنَّكَ امْرُؤٌ فِيكَ جَاهِليَّةٌ هُمْ إخْوَانُكُمْ وَخَوَلُكُمْ جَعَلَهُمُ الله تَحْتَ أيدِيكُمْ ، فَمَنْ كَانَ
أَحُوهُ تَحْتَ يَدِهِ ، فَلْيُطْعِمْهُ مِمَّا يَأْكُلُ ، وَلْيُلِْسْهُ مِمَّا يَلْبَسُ ، وَلاَ تُكَلِفُوهُمْ مَا يَغْلِبُهُمْ ، فَإِنْ
كَلَّفْتُمُوهُمْ فَأَعِينُوهُمْ )) متفقٌ عَلَيْهِ .
Al-Ma'rūr ibn Suwayd narrates: "I saw Abū Dharr
ve wearing a garment
and his slave was wearing one similar to his. I asked him regarding this

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RIYĀD AL-ȘĀLIĶĪN
and he told me that during the era of the Messenger of Allah
he had
once verbally abused a man by insulting his mother. The Messenger of Allah
said: 'You are a man who still has some traces of jāhilīyyah (ignorance).
They are your brothers and under your authority. Allah placed them under
your care. One who has to care for his brother should feed him from what
he eats and clothe him from what he wears. Do not impose upon them
that which they cannot bear. If you do impose upon them such tasks, then
assist them." (Bukhārī, Muslim)
Commentary
This hadith encourages us to be kind towards our servants and slaves. Amongst the acts of
kindness is to feed and clothe them as one does for himself. This is Mustahab (commendable).
However, providing them with sufficient food and clothing is Wajib (compulsory).
Scholars state that Abu Dharr &
s had verbally abused Bilal 4%. The Messenger
therefore
advised him saying that taunting a person because of family lineage, or being proud over
one's ancestry is a trait of the era of ignorance. Islam came to destroy such senseless ideas
and taught that the basis of honour in the sight of Allah & is taqwa (consciousness of Allah
cs). Abu Dharr
Ve accepted the advice of the Messenger
and henceforth dressed his
servant in the same clothing he wore.
Hadith 1361
قَالَ : ((إِذَا أَتَى أَحَدَكُمْ خَادِمُهُ بِطَعَامِهِ ، فَإِنْ لَمْ يُجْلِسْهُ
وعن أبي هريرة له ، عن النبيِّ
مَعَهُ ، فَلْنَاوِلْهُ لُقْمَةً أَوْ لُقْمَتَيْنِ أَوْ أُكْلَةَ أَوْ أَكْلَيْنِ ؛ فَإِنَّهُ وَلِيَ عِلَاَجَهُ )) رواه البخاري .
((الأَكْلَةُ)) بضم الهمزة : وَهِيَ اللُّقْمَةُ
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "If a servant
of one of you brings your food to you and you are unable to seat him with
you, then give him a morsel or two, or a bite or two because he prepared
it for you." (Bukhārī, Ahmad)
Commentary
A servant who prepares the food bears the difficulty of the task of preparing it and also smells
the aroma that emanates from it. He should be made to sit with the master and eat as this
inculcates humility, establishes equality and draws divine blessings. If this is not possible, a
portion of it should be given to the servant.

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CHAPTER 238
باب فضل المملوك الَّذِي يؤدي حق الله وحق مواليه
Chapter on the virtue of a slave who fulfils the rights of Allah and the rights
of his masters
Hadith 1362
قَالَ: ((إنَّ العَبْدَ إِذَا نَصَحَ لِسَيِّدِهِ، وَأَحْسَنَ عِبَادَةَ اللهِ
: أن رسول الله
عن ابن عمر ــ
، فَلَهُ أَجْرُهُ مَرَّتَيْنِ )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "When a slave
is a well-wisher to his master and worships Allah well, he receives a double
reward." (Bukhārī, Muslim, Abū Dāwūd, Bayhaqī)
Commentary
A righteous slave who endeavours to fulfil the rights of Allah &s and those of his master will
be granted a double reward for every action which he does, since his effort and sacrifice is
greater than a free person. According to some scholars, his obedience to his master equals
obedience to Allah &s because Allah &s commanded obedience to his master, hence the
double reward.
Being a "well-wisher" entails serving his master in the best possible way and protecting his
property.
"Worshiping Allah well" means fulfilling all the conditions and etiquettes associated with
worship.
Hadith 1363
: (( لِلْعَبْدِ المَمْلُوكِ المُصْلِحِ أَجْرَانٍ )) ،
وعن أبي هريرة ﴿َّهُ قَالَ : قَالَ رسول الله
وَالَّذِي نَفْسُ أَبِي هُرَيْرَةَ بِيَدِهِ لَوْلاَ الجِهَادُ فِي سَبيلِ اللهِ وَالحَجُّ ، وَبِرُّ أَمِّي ، لأَحْبَيْتُ أنْ أَمُوتَ
وَأَنَا مَمْلُوٌ . متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A righteous
slave receives a double reward." By the oath of that Being in whose control
is the life of Abu Hurayrah, if it were not for jihad in the path of Allah, Haj,
and obedience to my mother, I would have loved to die as a slave. (Bukhārī,

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Muslim, Bayhaqī, Ahmad)
Commentary
The hadith indicates towards the great virtue of jihad, Haj and obedience to one's parents,
especially one's mother.
Hadith 1364
عن أبي موسى الأشعري ﴿لَّهُ قَالَ: قَالَ رسول الله ﴿: ((المَمْلُوكُ الَّذِي يُحْسِنُ عِبَادَةَ رَبِّهِ
، وَيُؤَدِّي إِلَى سَيِّدِهِ الَّذِي عَلَيْهِ مِنَ الحَقِّ ، وَالنَّصِيحَةِ، وَالطَّاعَةِ، لَهُ أجْرَانٍ )) رواه البخاري .
Abū Musa al-Ash'arī 4% narrates that the Messenger of Allah
said: "A
slave who worships his Sustainer well, fulfils the right of his master and
gives him good advice and obeys him receives a double reward." (Bukhārī)
Commentary
Scholars have stated that it is compulsory for a slave to obey the instructions of his master
as long as they do not contravene the laws of Allah Les.
Hadith 1365
وعنه ، قَالَ : قَالَ رسولُ اللهِ ﴿: ((ثَلاثَةٌ لَهُمْ أجْرَانِ : رَجُلٌ مِنْ أَهْلِ الكِتَابِ آمَنَ بِنَبِّهِ،
وَآمَنَ بِمُحَمَّدٍ ، وَالعَبْدُ المَمْلُوكُ إِذَا أَدَّى حَقَّ اللـه، وَحَقَّ مَوَالِهِ ، وَرَجُلٌ كَانَتْ لَهُ أَمَةٌ فَأَدَّبَهَا
فَأَحْسَنَ تَأْدِيَهَا، وَعَلَّمَهَا فَأَحْسَنَ تَعْلِيمَهَا، ثُمَّ أَعْتَقَهَا فَزَوَّجَهَا؛ فَلَهُ أَجْرَانِ )) متفقٌ عَلَيْهِ .
Abū Mūsā al-Ash'arī &
s narrates that the Messenger of Allah
said:
"Three types of people receive a double reward: a person from the people
of the Book who believed in his Messenger and in Muhammad
; a slave
who fulfils the right of Allah and the right of his masters; and a person
who had a slave-woman, taught her good manners and provided her with
a good education, then freed her and married her. He receives a double
reward." (Bukhārī, Muslim)
Commentary
While this hadith mentions three types of people who will receive a double reward, scholars
have listed many others. 'Allamah Suyūtī ¿ has mentioned thirty such people.
A person from the people of the Book, namely a Jew or Christian, who initially believed
in his Messenger
and then decides to believe in Muhammad
makes a resolution of

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courage. His reward is doubled because of his sacrifice, or because he brought faith in two
Messengers of Allah &s.
A person who trains and educates a slave woman and then frees and marries her, receives
a double reward because of his relinquishing a marriage to a woman of noble lineage. This
entails a great deal of humility.
The balanced religion of Islam, while encouraging a slave to be obedient to his master, also
encourages a master to be compassionate and just to his slave.
CHAPTER 239
باب فضل العبادة في الهرج وَهُوَ : الاختلاط والفتن ونحوها
Chapter on the virtue of worship at times of turbulence such as confusion,
corruption, etc.
Hadith 1366
: (( العِبَادَةُ في الهَرْجِ كَهِجْرَةٍ إليَّ)) رواه
عن مَعْقِلٍ بن يسار ◌ّهُ قَالَ : قَالَ رسولُ الله
مسلم .
Ma'qil ibn Yasar 4% narrates that the Messenger of Allah
said: “Engaging
in worship during turbulent times is like emigrating to me." (Muslim, Tirmidhī,
Ahmad)
Commentary
One who remains steadfast at a time of trials, corruption and evil will receive the reward
of those who migrated to Madinah Munawwarah when Hijrah was compulsory. Just as the
emigrants fled from those who attempted to stop them from upholding Islam, one who
engages in worship during trying times flees towards the worship of Allah &S. The hadith
could also mean that when evil and corruption have become widespread in the world, and
one remains steadfast on Islam, then his sacrifice is similar to that of those who migrated
to Madinah Munawwarah.
In this context, the Messenger of Allah
also mentioned, "The true emigrant is one who
abandons that which Allah has prohibited." (Ibn Mājah, Ahmad)
Scholars have stated that during times of tribulation and evil, the only manner one will be

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able to save oneself will be by living according to the commands of Islam and the Sunnah
of the Messenger of Allah
. Just as it became easy for those who migrated to Madinah
Munawwarah in the early period of Islam, those who are steadfast on the Sunnah will find
ease in difficulty.
CHAPTER 240
باب فضل السماحة في البيع والشراء والأخذ والعطاء وحسن القضاء والتقاضي وإرجاح المكيال
والميزان والنهي عن التطفيف وفضل إنظار الموسِر المُعْسِرَ والوضع عَنْهُ
Chapter on the virtue of leniency in buying, selling, receiving and giving;
the virtue of settling debts and accounts kindly; the virtue of giving extra
when weighing and measuring; the prohibition of giving less; the virtue of
the creditor who grants respite to his debtor or waives the debt
Introduction
We have been commanded to fulfil the rights of Allah &s as well as the rights of fellow human
beings. In business, we are required to deal fairly and are strictly prohibited from deceiving
by granting less than the amount due. In a hadith the Messenger
said that when people
cheat in weighing and measuring (i.e. business practices) they will be afflicted with drought,
hardships and oppression from rulers. (Ibn Mājah, Hākim)
قَالَ الله تَعَالَى: ﴿وَمَا تَفْعَلُوْا مِنْ خَيْرِ فَإِنَّ اللهَ بِهِ عَلِيْمٌ﴾ (البقرة: ٢١٥)،
Allāh & says: "Allah is well aware of the good you do." (Sūrah al-Baqarah,
215)
وقال تَعَالَى: ﴿وَيُقَوْمِ أَوْفُوا الْمِكْيَالَ وَالْمِيْزَانَ بِالْقِسْطِ وَلَا تَبْخَسُوا النَّاسَ اَشْيَاءَهُمْ ﴾
(هود : ٨٥)،
Allāh &s says: "O my people! Weigh and measure in full with justice and
do not decrease for people their things." (Sūrah Hud, 85)
وقال تَعَالَى: ﴿وَيْلٌ لِّلْمُطَفِّفِيْنَ الَّذِيْنَ إِذَا اكْتَالُوْا عَلَى النَّاسِ يَسْتَوْفُوْنَ وَإِذَا كَالُؤُهُمْ أَوْ
وَزَنُوْهُمْ يُخْسِرُوْنَ اَلَا يَظُنُّ أُولَئِكَ انَّهُمْ مَّبْعُوْتُوْنَ لِيَوْمِ عَظِيْمِ يَّوْمَ يَقُوْمُ النَّاسُ لِرَبِّ

79
RIYĀD AL-ȘĀLIĶĪN
الْعُلَمِيْنَ﴾ ( المطففين: ١-٦).
Allāh & says: "Destruction be to the cheaters. Who, when they take measure
from mankind, demand in full. If they measure or weigh for people, they
reduce. Do such people not consider that they will be raised unto an awful
day? The day when all of mankind will stand before the Sustainer of the
universe." (Sūrah al-Muțaffifīn, 1-6)
Hadith 1367
يَتَقَاضَاهُ فَأَغْلَظَ لَهُ ، فَهَمَّ بِهِ أَصْحَابُهُ ، فَقَالَ
وعن أبي هريرة ﴿هُ: أَنَّ رَجُلاً أَتَى النَّبِيَّ
رسولُ الله ﴿: ((دَعُوهُ، فَإِنَّ لِصَاحِبِ الحَقِّ مَقَالاً)) ثُمَّ قَالَ: ((أعْطُوهُ سِنَا مِثْلَ سِنِّهِ
)) قالوا: يا رسولَ اللهِ ، لا نَجِدُ إِلَّ أَمْثَلَ مِنْ سِنِّهِ ، قَالَ: ((أعْطُوهُ، فإنَّ خَيْرَكُمْ أحْسَنُكُمْ
قَضَاءً )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates: "A man came to the Messenger of Allah
to
request payment for a debt from him. He spoke rudely to the Messenger
of Allāh
, so his Șahabah went forward to stop him. The Messenger of
Allāh
said: 'One to whom a right is due is permitted to speak.' He then
said: 'Give him a camel of the same age as the one he had given me.' The
Șahabah said: 'We can only find a camel that is older (and more valuable)
than his.' The Messenger of Allah
said: 'Give it to him. The best of
you are those who are most generous in settling debts." (Bukhārī, Muslim,
Ahmad, Bayhaqī)
Commentary
Some of the lessons taught to us in this hadith regarding transactions are mentioned below:
1. A creditor has the right to act with a degree of severity when the debtor delays in payment.
However, it is best to be gentle in retrieving the debt as mentioned in other ahādīth.
2. When paying back a loan it is better to give more than what is due. However, if the creditor
demands more or makes the extra amount a precondition, then this is regarded as interest
and is strictly forbidden.
3. One should be particular in paying off debts.
4. One should avoid unnecessary debts.
Additional Points
V The Messenger of Allah
tolerated the harshness of others due to his sublime character.

80
RIYĀD AL-ȘĀLIĶĪN
Hadith 1368
قَالَ : ((رَحِمَ اللهُ رَجُلاً سَمْحاً إِذَا بَاعَ ، وَإِذَا اشْتَرَى ،
: أن رسول الله
وعن جابر رضي
وَإِذَا اقْتَضَى )) رواه البخاري .
Jābir des narrates that the Messenger of Allah
said: "May Allāh be
merciful to a person who is lenient when he sells, when he buys, and when
he requests for payment." (Bukhārī)
Commentary
It is desirable to be lenient and soft-natured when engaging in a business transaction.
Buyers, sellers and creditors should abstain from any such speech or action which may
create displeasure in the opposite party.
Leniency also means that the buyer should pay a bit more, the seller should decrease the
price slightly, and the creditor should grant respite or lessen the amount owed to him.
Hadīth 1369
وعن أبي قتادة ﴿لَّهُ قَالَ: سَمِعْتُ رسولَ اللهِ ﴿ يقول: ((مَنْ سَرَّهُ أنْ يُنَجِّيَهُ اللهُ مِنْ كُرَبٍ
يَوْمِ القِيَامَةِ، فَلْيُنَفِّسْ عَنْ مُعْسِرٍ أَوْ يَضَعْ عَنْهُ )) رواه مسلم.
Abū Qatādah 4% narrates: I heard the Messenger of Allah
saying: "One
who would like Allah to save him from the ordeals of the day of Qiyamah
should give respite to one in difficulty or he should waive the debt." (Muslim,
Bayhaqī)
Commentary
This hadith conforms to the verse of the Qur'an,
﴿وَإِنْ كَانَ ذُوْ عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَنْ تَصَدَّقُوا خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُوْنَ﴾
"And if he (the debtor) is in difficulties, then grant him respite until he gains
ease. If you forgive, this is far better for you if you knew." (Sūrah al-Baqarah, 280)
Giving respite means granting the debtor more time to pay his debt. In a more general
context, it could also mean that one should assist a person in debt by giving him the amount
by which he is able to pay off his debts.