النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
شَيْئاً أسْألُهُ الله تَعَالَى، قَالَ لي: (( يَا عَبَّاسُ، يَا عَمَّ رسول اللهِ ، سَلُوا الله العَافِيَةَ فِي الدُّنْيَا
والآخِرَةِ )) . رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Abu al-Fadl al-'Abbas ibn 'Abd al-Muttalib9 4% narrates: "I said: 'O Messenger
of Allah, teach me something which I could ask from Allah.' He replied:
'Ask Allah for well-being.' I stayed away a few days and then I went back
to him and said: 'O Messenger of Allah, teach me something which I could
ask from Allāh.' He replied: 'O 'Abbas, O uncle of the Messenger of Allah,
ask Allah for well-being in this world and in the Hereafter." (Tirmidhi)
Commentary
This du'a' is extremely comprehensive because it includes a request for every type of goodness,
and protection from every type of evil. 'Afiyah (well-being) in this world refers to safety from
sicknesses, trials and difficulties, while 'afiyah in the Hereafter refers to forgiveness of sins
and safety from punishment.
The fact that the Messenger
repeated the du'a' when he was questioned a second time
shows that it is amongst the best of du'as. Another narration states that one should ask Allah
Les for 'afiyah because there is no greater bounty after īman than 'afiyah. (Tirmidhī, Ibn Mājah)
The Messenger of Allah
also said, "If you are granted afiyah in this world and you are
granted 'afiyah in the Hereafter, then you are successful." (Tirmidhi)
Hadith 1489
وعن شَهْرِ بن حَوشَبٍ ، قَالَ: قُلْتُ لأُمِّ سَلَمَةٍ ﴿ه، يَا أَمَّ المؤمِنِينَ ، مَا كَانَ أكثرُ دعاءِ رَسُولٍ
الله ﴿، إِذَا كَانَ عِنْدَكِ؟ قالت: كَانَ أَكْثَرُ دُعائِهِ : (( يَا مُقَلِّبَ القُلُوبِ ثَبَّتْ قَلْبِي عَلَى دِينِكَ
)) . رواه الترمذي، وقال: ((حديث حسن )) .
Shahr ibn Haushab narrates: I asked Umm Salamah ves: "O Mother of the
Believers! What was the most frequent supplication of the Messenger of Allah
when he was with you?" She replied: "His most frequent supplication was,
9 'Abbas &
was the paternal uncle of the Messenger of Allah
. He was only two or three years
older than him. He was a respected personality during the days of ignorance and after accepting Islam.
His duty was to provide the pilgrims with water and he continued doing so after embracing Islam. In
the battle of Badr, he fought on the side of the polytheists and was captured. After being released, he
accepted Islam. He participated in the battle of Hunayn and remained steadfast when many others
turned to flee. He passed away in Rajab 32 or 34 Hijrī at the age of 80 or 89. 'Uthman % performed
his Janāzah șalāh, and he rests in Baqī. 35 aļādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
'O Turner of hearts! Keep my heart steadfast on Your religion." (Tirmidhi,
Ahmad, Hākim)
Commentary
The phrase "O Turner of hearts," teaches us that Allah &s is the one who can grant both
guidance and misguidance.
In this du'a' there is an indication that one's end result is decisive, hence one should be
concerned that he is blessed with death upon īmān.
In the narration of Tirmidhi, the following is added, "Once Umm Salamah was asked the
Messenger of Allah
why he recited this supplication so often. He
remarked, "O Umm
Salamah, there is no person except that his heart is between the two fingers of Rahman.
He keeps straight those whose hearts He wishes to and misguides those who He wishes to."
Thereafter the Messenger of Allah
recited the following verse, “
رَبََّا لَا تُزِغْ قُلُوْبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَّدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ ﴾
O our Sustainer, do not cause our hearts to stray after You have guided us.
Grant us Your mercy for verily You are the Great Giver." (Sūrah Al-'Imran, 8)
Additional Points
v When a person addresses his elders, etiquette demands that he should utilise a title of
respect instead of their name.
Hadith 1490
: ((كَانَ مِنْ دُعاءِ دَاوُدَ : اللَّهُمَّ إنِّي أسْألُكَ
وعن أَبي الدرداءِ ﴿ُّهُ قَالَ : قَالَ رسُولُ الله
حُبَّكَ، وَحُبَّ مَنْ يُحِبُّكَ ، وَالعَمَلَ الَّذِي يُبلَّغُنِي حُبَّكَ، اللَّهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ إِلَّ مِنْ
نَفْسِي ، وأهْلِي ، وَمِنَ الماءِ البارِدِ )) . رواه الترمذي ، وقال : (( حديث حسن )) .
Abū al-Dardā'
narrates that the Messenger of Allah
said: "One of
the supplications of Da'ud e was, 'O Allah, I ask You for Your love, the
love of those who love You, and actions that will bring me to Your love. O
Allah, make Your love more beloved to me than my own self, my family,
and cold water."" (Tirmidhī)
Commentary
"The love of those who love You" refers to love for the Messengers &D, the Sahabah A
, the

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RIYĀD AL-ȘĀLIĶĪN
scholars and pious. Loving them is a sign of īman and a means of attaining lofty stages in the
Hereafter because the Messenger of Allah
said, "A man will be with those whom he loves."
Every person loves himself more than others. In this supplication, we request Allah es
to make us love Him more than our own selves because in this way one will always give
preference to the commands of Allah des over one's own desires. One should strive to acquire
the love of Allah Les through companionship with the friends of Allah &s, doing righteous
actions and following in the footsteps of the Messenger of Allah
The reference to cold water is an indication that just as a person has natural desire for cold
water on a hot day, we request Allah &s to grant us such natural love for Him which will
permeate every portion of our bodies.
Additional Points
v One should give preference to Allah &s and His Messenger
over oneself, his family
and all things which the carnal self desires.
Hadīth 1491
: (( أَلِظُّوا بـ ( يَاذا الجَلَاَلِ والإكْرامِ ) )) . رواه
وعن أنس ر ◌ّهُ قَالَ : قَالَ رَسُولُ الله
الترمذي ، ورواه النسائي من رواية ربيعة بن عامِرِ الصحابي ، قَالَ الحاكم : (( حديث
صحيح الإسناد )) .
93
(( ألِظُوا)): بكسر اللام وتشديد الظاء المعجمة ، معناه: الزَمُوا هذِهِ الدَّعْوَةَ وأكْثِرُوا مِنْهَا .
Anas 4% narrates that the Messenger of Allah
said: "Say the words, 'O
the possessor of might and honour' in abundance." (Tirmidhī, Ahmad, Hakim)
Commentary
JSUIIs indicates towards Allah's qualities of Jalal (grandeur and might), whilst alsy refers to
His qualities of Jamal (beauty and perfection), hence complete perfection belongs exclusively
to Allah &s.
Mu'adh ibn Jabal ag narrates that the Messenger
once heard a man uttering these words
and he
remarked, "Your du'a' has been accepted, therefore ask whatever you desire."
(Tirmidhī)
Hadīth 1492
وعن أَبِي أُمَامَةَ عَلَهُ قَالَ: دعا رسُولُ اللهِ ﴿، بِدُعاءٍ كَثِيرٍ، لَمْ نَحْفَظْ مِنْهُ شَيْئاً؛ قُلْنَا: يَا

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RIYĀD AL-ȘĀLIHĪN
رسول الله، دَعَوْتَ بِدُعاءٍ كَثِيرٍ لَمْ نَحْفَظْ مِنْهُ شَيْئاً ، فَقَالَ: (( ألا أدُلُّكُمْ عَلَى مَا يَجْمَعُ ذَلِكَ
كُلَّهُ ؟ تقول: اللَّهُمَّ إِنِّي أَسَألُكَ مِنْ خَيْرِ مَا سَأَلَكَ مِنْهُ نَيُّكَ محمَّدٌ ﴿؛ وأعوذُ بِكَ مِنْ شَرِّ
مَا اسْتَعَاذَ مِنْهُ نَبِيُّكَ مُحَمَّدٌ ﴿، وأنتَ المُسْتَعَانُ، وَعَليْكَ البَلاَغُ ، وَلاَ حَولَ وَلاَ قُوَّةَ إِلاَّ
باللهِ )) . رواه الترمذي ، وقال : (( حديث حسن )) .
Abū Umāmah % narrates: "The Messenger of Allah
made many
supplications and we could not remember any of them. We said: 'O Messenger
of Allah, you made many supplications and we do not remember any of them.'
He said: "Should I not direct you to that which combines all of them? Say,
'O Allah, I ask You for all the good which Your Messenger Muhammad
asked for, and I seek refuge from all the evil from which Your Messenger
Muhammad
sought refuge. You are the only Being whose help is sought
and supplications reach You alone. There is no might and power except
with Allāh."" (Tirmidhī)
Commentary
This hadith is indicative of the the vast mercy of Allah &s upon His servants as well as
the easiness of Islamic teachings because those who are unable to memorise the many
supplications of the Messenger
can suffice on this brief supplication. It encapsulates all
the supplications made in the 23 year life span of the Messenger
. It also includes the
request for every good in this world and the Hereafter and protection from every evil in
this world and the Hereafter.
Hadīth 1493
: (( اللَّهُمَّ إِنِّي أسْألُكَ مُوجِبَاتٍ
وعن ابن مسعود ◌ّهُ قَالَ : كَانَ من دعاءِ رسُولِ الله
رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، والسَّلامَةَ مِنْ كُلِّ إِثْمٍ، والغَنِيمَةَ مِنْ كُلِّ بِّ، والفَوْزَ بالجَنَّةِ ، وَالنَّجَاةَ
مِنَ النَّارِ )). رواه الحاكم أَبُو عبد الله، وقال: ((حديث صحيح عَلَى شرط مسلمٍ)) .
Ibn Mas'ūd 4% narrates that one of the supplications of the Messenger
of Allāh
was this: "O Allah, I ask You for that which will make Your
mercy obligatory, that which will make Your forgiveness obligatory, safety
from every sin, benefit of every act of goodness, the success of attaining
Paradise, and salvation from the Hell-fire." (Tirmidhī, Ibn Mājah, Hakim)
Commentary
"That which will make Your mercy obligatory" refers to righteous actions and characteristics

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RIYĀD AL-ȘĀLIĶĪN
which will draw divine mercy.
"That which will make Your forgiveness obligatory" refers to acts of obedience to Allah
which will draw Allah's &'s forgiveness.
"Safety from every sin" means the elimination of sin and evil traits from a person's character.
The acquisition of Paradise and salvation from the Hell-fire is the actual objective of life as
Allah des states,
﴿فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ﴾
The one who is kept far from the Fire and entered into Paradise, then undoubtedly
he is successful. (Sūrah Āl 'Imran, 185)
Imam Nawawī ¿ has appropriately concluded the chapter with this supplication to indicate
that the object of supplication after fulfilling the right of servitude, is safety from Hell-fire
and entry into Paradise.
CHAPTER 251
باب فضل الدعاء بظهر الغيب
The virtue of supplicating for someone in their absence
قَالَ تَعَالَى: ﴿وَالَّذِيْنَ جَاءُوْ مِنْ بَعْدِهِمْ يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَلِاخْوَانِتَا الَّذِيْنَ سَبَقُوْنَا
بِالْإِيْمَانِ﴾ ( الحشر: ١٠)،
Allāh & says: "Those who came after them, say: 'O our Sustainer! Forgive
us and our brothers who preceded us in faith." (Sūrah al-Hashr, 10)
وقال تَعَالَى: ﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِيْنَ وَالْمُؤْمِنُتِ﴾ (محمد: ١٩)،
Allāh &s says: "Seek forgiveness for your sins and for the believing men
and believing women." (Sūrah Muhammad, 19)
وقال تَعَالَى إِخْبَاراً عَن إِبْرَاهِيمَ ا: ﴿رَبَّنَا اغْفِرْ لِىْ وَلِوَ الِدَىَّ وَلِلْمُؤْمِنِيْنَ يَوْمَ يَقُوْمُ

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RIYĀD AL-ȘĀLIĶĪN
الْحِسَابُ﴾ ( إبراهيم: ٤١ ).
Allāh &s says about Ibrahim & .: "O our Sustainer! Forgive me, my parents,
and all the believers on the day when the reckoning takes place." (Sūrah
Ibrāhīm, 41)
Hadīth 1494
وعن أبي الدرداء وطُّهُ: أَنَّهِ سَمِعَ رسولَ الله ◌ُ﴾ يقول: (( مَا مِنْ عَبْدٍ مُسْلِمٍ يدعُو لأَخِيهِ
بِظَهْرِ الغَيْبِ إِلَّ قَالَ المَلَكُ: وَلَكَ بِمِثْلٍ )) . رواه مسلم .
Abu al-Dardā' dog narrates that he heard the Messenger of Allah
saying:
"No Muslim servant supplicates for his brother in his absence without an
angel saying: 'And for you is the same." (Muslim)
Commentary
When a person supplicates for others, he also benefits from his supplication because he
receives the supplication of the angels. This virtue will be attained if one supplicates on
behalf of one Muslim, a group of Muslims or all the Muslims as a whole.
Hadith 1495
وعنه: أنَّ رَسُولَ اللهِ ﴿ كَانَ يقول: ((دَعْوَةُ المَرْءِ المُسْلِمِ لأَخيهِ بِظَهْرِ الغَيْبِ مُسْتَجَابَةٌ
، عِنْدَ رَأْسِهِ مَلَكٌ مُوَكَّلٌ كُلَّمَا دَعَا لَأَخِيهِ بِخَيْرٍ قَالَ المَلَكُ المُوَكَّلُ بِهِ : آمِينَ ، وَلَكَ بِمِثْلٍ ))
. رواه مسلم .
Abu al-Darda' &
narrates that the Messenger of Allah
used to say: "The
supplication of a Muslim for his brother in his absence is answered. Close
to his head is an appointed angel. Whenever he supplicates for goodness
for his brother, this appointed angel says: 'Āmīn! And for you is the same."
(Muslim, Ibn Mājah)
Commentary
Scholars of hadith state that this hadith is an explanation of the previous hadith. The reason for
such a supplication being accepted is because the highest level of sincerity is found therein
and the more sincerity found in an action, the quicker it is accepted in the court of Allah &s.
Based on this, scholars state that if a person quietly supplicates in his heart for his brother
in his presence, then he too will be included in the above hadith, since sincerity is prevalent.

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RIYĀD AL-ȘĀLIĶĪN
When a person supplicates on behalf of another, then the appointed angel requests Allah &
to accept that supplication on behalf of the person for whom the supplication was made.
Thereafter the angel supplicates on behalf of the one who made the supplication that Allah
des should grant him a similar bounty. For this reason, it has been narrated from some of
the pious predecessors that whenever they required anything, they would supplicate that
their need be granted to others. In this way, their supplication would be accepted and they
would then receive the supplication of the angels on their behalf.
CHAPTER 252
باب في مسائل من الدعاء
Chapter on matters regarding supplication
Hadīth 1496
: : ((مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ، فَقَالَ لِفاعِلِهِ :
وعن أسامة بن زيد ظَهَا، قَالَ: قَالَ رَسُولُ الله
جَزَاكَ اللهُ خَيراً ، فَقَدْ أَبْلَغَ فِي الثَّنَاءِ )) . رواه الترمذي ، وقال : (( حديث حسن صحيح )).
Usamah ibn Zayd 4% narrates that the Messenger of Allah
said: "One
who has an act of kindness done for him and he says to the person who
did it: 'May Allah reward you well', he has praised him to the highest
degree." (Tirmidhī)
Commentary
In another narration we are taught to recompense a benefactor in kind. If this is not possible,
then one should supplicate for him until one feels that he has recompensed him. (Abū Dawud)
"An act of kindness" may include physical bounties such as food, clothing, safety from harm
or spiritual bounties such as Islamic knowledge, recognition of Allah Ks, etc.
The phrase "May Allah reward you well" implies that one is unable to repay his benefactor,
hence he requests Allah &s to grant him a better recompense in this world and the Hereafter.
This is an excellent supplication because Allah &s will grant in return what no human ever
can. Supplicating is more superior than granting assistance or a tangible gift because a sincere
du'a' is irreplaceable in value.
.جَزَاكَ اللهُ and not just جزاكَ اللهُ خَيراً It should be remembered that the correct and complete du a'is

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1497
﴿: ((لا تَدْعُوا عَلَى أَنْفُسِكُمْ؛ وَلاَ تَدْعُوا عَلَى
وعن جابر ﴿هُ قَالَ : قَالَ رسُولُ الله
أوْلادِكُمْ ، وَلاَ تَدْعُوا عَلَى أموَالِكُمْ، لا تُوافِقُوا مِنَ اللهِ سَاعَةً يُسألُ فِيهَا عَطَاءً فَيَسْتَجِيبَ
لَكُمْ )) . رواه مسلم .
Jābir
e narrates that the Messenger of Allah
said: "Do not curse
yourselves. Do not curse your children. Do not curse your possessions.
It should not be that you coincide with a time wherein requests that are
asked from Allāh are accepted." (Muslim, Abū Dāwūd)
Commentary
In another hadith, Umm Salmah
ws narrates that the Messenger of Allah
said, "Do not
supplicate against yourselves except for goodness, since the angels say āmīn to whatever you
say." (Muslim, Abū Dāwūd)
Generally, it is Allah's &s system that, through His mercy, He &'s accepts good supplications
quickly and delays in accepting evil supplications. The following verse of the Qur'an indicates
to this,
وَلَوْ يُعَجِّلُ الهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُمْ بِالْخَيْرِ لَقُضِىَ إِلَيْهِمْ اَجَلُهُمْ )
€
If Allah rushes evil to people as they want good to rush their way, their term
(of punishment) would have expired for them. (Sūrah Yunus, 11)
Mujahid ( states that this means that at times a person in a fit of anger, curses his children,
wealth and possessions, but it is Allah's & grace that He does not accept this supplication
quickly." (Bukhārī) Despite this, there are certain special times when supplications and curses
are readily accepted, hence we are well advised to control our tongues.
Hadīth 1498
وعن أبي هريرة ﴿ه: أنَّ رسولَ اللهِ ﴾ قَالَ: ((أقْرَبُ مَا يكونُ العَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ
، فَأَكْثِرُوا الدُّعَاءَ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The closest
a slave is to his Sustainer is when he is in sajdah so engage in abundant
supplication." (Muslim, Ahmad, Abū Dāwūd)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith was mentioned previously. See hadith 1428. 'Allamah Shamī
stated two
conditions for the validity of abundant supplications in sajdah: it should be in Nafl salah and
not Fard salah; and it should be in the Arabic language.
Hadith 1499
وعنه : أنَّ رَسُولَ اللهِ ﴿ قَالَ: (( يُسْتَجَابُ لأَحَدِكُمْ مَا لَمْ يَعْجَلْ : يَقُولُ : قَدْ دَعْوتُ رَبِّي
، فَلَمْ يَسْتَجِب ◌ِي )) متفق عَلَيْهِ .
وفي روايةٍ لمسلمٍ : (( لا يَزالُ يُسْتَجَابُ لِلعَبْدِ مَا لَمْ يَدْعُ بِئْمِ ، أَوْ قَطِيعَةِ رحِمٍ ، مَا لَمْ
يَسْتَعْجِلْ)) قيل: يا رسولَ اللهِ مَا الاستعجال؟ قَالَ: (( يقول: قَدْ دَعوْتُ ، وَقَدْ دَعَوْتُ ،
فَلَمْ أَرَ يَسْتَجِبُ لِي ، فَيَسْتَحْسِرُ عِنْدَ ذَلِكَ وَيَدَعُ الدُّعَاءَ )) .
Abū Hurayrah Kg
narrates that the Messenger of Allah
said: "Each of
your supplications will be accepted as long as you are not impatient, by
saying: 'I supplicated to my Sustainer but He did not accept it.""
A narration of Muslim has: "A slave's supplication will continue to be
accepted as long as he does not supplicate for something sinful, for the
severing of ties of kinship, and as long as he is not impatient." The Șahabah
asked: "O Messenger of Allah, what is impatience?" He replied: "He
says, 'I supplicated and I supplicated but I did not see any acceptance.' So
he holds back and gives up supplicating." (Bukhārī, Muslim, Bayhaqī)
Commentary
This hadith mentions some conditions for the acceptance of supplications.
A person should think positively that his du'a' has been accepted. At times, Allah & delays
the effects of du'as because one then supplicates with greater sincerity which Allah des loves,
or Allāh &s wants to increase a person spiritually. By being impatient at such a time, one
loses hope in the mercy of Allah &s and fails to realise that du'a' is an act of worship, for
which he will be handsomely rewarded.
Allah & may sometimes delay the effects of du'a' for a prolonged period. For example, the
time period between Zakariyya's
supplication for a son and the glad tidings of the same
was forty years. Similarly, Musa's & and Harun's & supplication against Fir awn came to
fruition after forty years.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1500
: أُّ الدُّعاءِ أَسْمَعُ ؟ قَالَ : (( جَوْفَ اللَّيْلِ
وعن أبي أمامة بط ◌َّهُ قَالَ : قيل لِرسولِ اللهِ
الآخِرِ، وَدُبُرَ الصَّلَواتِ المَكْتُوباتِ )). رواه الترمذي ،وقال : (( حديث حسن )) .
Abū Umamah 4% narrates that the Messenger of Allah
was asked: "Which
supplication is most likely to be accepted?" He replied: "The supplication
that is made in the latter part of the night and after the obligatory salāhs."
(Tirmidhī)
Commentary
Supplications made in the latter part of the night are readily accepted by Allah &s because
they are indicative of a person's sincerity and concentration at a time when others are asleep.
It is also a time when Allah's &'s special mercies descend.
Hadīth 1501
وعن عُبَادَةَ بنِ الصامت ﴿هُ: أَنَّ رسولَ اللهِ ﴿ قَالَ: (( مَا عَلَى الأَرْضِ مُسْلِمٌ يَدْعُو الله
تَعَالَى بِدَعْوَةٍ إِلَّ آتَاهُ اللهُ إِيَّاهَا ، أَوْ صَرفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا ، مَا لَمْ يَدْعُ بِثْمِ ، أَوْ قَطِيعَةِ
رَحِمٍ ))، فَقَالَ رَجُلٌ مِنَ القَومِ: إِذَاَ نُكْثِرُ قَالَ : ((اللهُ أكْثَرُ)) . رواه الترمذي ، وقال : ((
حديث حسن صحيح )) .
ورواه الحاكم من رواية أبي سعيدٍ وزاد فِيهِ : (( أَوْ يَدِخِرَ لَهُ مِن الأَجْرِ مِثْلَها )) .
'Ubādah ibn al-Șamit 4% narrates that the Messenger of Allah
said: “No
Muslim on earth supplicates to Allah, without Allah granting his request
or averting a similar harm from him provided that he does not supplicate
for something sinful or for the severing of ties of kinship." A man asked:
"In that case, we will supplicate in abundance." He said: "Allah will grant
even more." (Tirmidhī)
Hakim narrated it on the authority of Abū Sa'id and added: "Or He stores
a similar reward for him."
Commentary
This hadith explains that Allah's &s acceptance of du as is manifested in various ways. Scholars
have listed some of these as follows:

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RIYĀD AL-ȘĀLIĶĪN
1. A person's request is granted immediately or after some time, if there is greater benefit
for him in a delay.
2. Instead of the request being granted, a calamity, evil, sickness or difficulty is averted.
3. The reward of the du'a' is stored for him in the Hereafter. When a believer will see the
great rewards stored for him in the Hereafter, he will hope that none of his supplications
were accepted in this world.
4. Allah & does not grant that which was requested, but something better.
Hadith 1502
ـا: أنَّ رسولَ اللهِ ﴾ كَانَ يقولُ عِنْدَ الكَرْبِ: ((لا إلهَ إِلَّ اللهُ العَظِيمُ
وعن ابنِ عباس
الحَليمُ ، لا إلهَ إِلَّ اللهُ رَبُّ العَرْشِ العَظيمِ ، لاَ إِلهَ إِلَّ اللهُ رَبُّ السَّمَاوَاتِ، وَرَبُّ الأَرْضِ،
وَرَبُّ العَرْشِ الكَرِيمِ )) متفق عَلَيْهِ .
Ibn 'Abbas
narrates that the Messenger of Allah
used to say at the
time of difficulty: "There is none worthy of worship besides Allah, the
Great, the Forbearing. There is none worthy of worship besides Allah, the
Lord of the mighty Throne. There is none worthy of worship besides Allah,
the Lord of the heavens, the Lord of the earth, and the Lord of the noble
Throne." (Bukhārī, Muslim, Ahmad)
Commentary
This supplication teaches us that the cure and solution for every problem lies in turning
wholeheartedly to Allah KS. One who acknowledges that Allah is the Creator, Sustainer and
Controller of such huge creations as the earth, heavens and the mighty throne will have no
difficulty in accepting that He can solve every problem. Imam Nawawi > stated that it was
the habit of the pious predecessors to recite this du'a' at the time of calamities and problems.
Why does this supplication mention nothing about removing difficulties? Scholars have
provided two answers for this:
1. These are the opening words of the supplication. After reciting these words, one should
supplicate for the removal of one's problems, as understood from a narration in Adab al-
Mufrad.
2. It is Allah's & system that He grants people their heart's desires when they engage in
His remembrance and cannot find time to supplicate to Him.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 253
باب كرامات الأولياء وفضلهم
Chapter on the miracles and virtues of the auliya' (friends of Allah ds)
Introduction
W, Vi is the plural of J, which refers to a believer who is obedient to Allah des and abstains
from His disobedience.
There are five types of actions which are contrary to normal practices:
1. Irhaș - Supernatural actions of a Messenger of Allah
before proclaiming prophethood
such as the Messenger of Allah
being shaded by clouds during extreme heat, or 'Isa
speaking in the cradle.
2. Mu jizah - Supernatural actions of a Messenger &
Pe. It is called as such because man is
normally 'ājiz (unable) to do something similar.
3. Karāmat - Supernatural actions of pious individuals who follow a Messenger
4. Ma'unat - Supernatural actions done by a believer.
5. Mahunat / Ihanat - Supernatural actions done by one who falsely claims prophethood.
Such claims are unsuccessful and always have the opposite effect. For example, Musailamah
al-Kaddhab spat in a well so that its water would increase, but the well dried up completely.
According to the Ahlus Sunnah wal Jama ah, the miracles of the auliya' are a reality. The under-
mentioned verses and many ahādīth establish the correctness of this belief.
قَالَ الله تَعَالَى: ﴿اَلَآَ إِنَّ أَوْلِيَاءَ اللهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ الَّذِيْنَ أُمَنُوْا وَكَانُوْا
يَتَّقُوْنَ لَهُمُ الْبُشْرُى فِى الْحَيْوةِ الدُّنْيَا وَفِى الْآخِرَةِ لَا تَبْدِيْلَ لِكَلِمْتِ اللهِ ذُلِكَ هُوَ الْفَوْزُ
الْعَظِيْمُ﴾ ( يونس : ٦٢ - ٦٤)،
Allāh & says: "Behold! Verily for the friends of Allah there shall be no
fear, nor shall they grieve. Those who have īman and adopt taqwa. For them
shall be glad tidings in the life of this world and in the Hereafter. There is
nothing that can change the words of Allah. This is the greatest success."
(Sūrah Yūnus, 62-64)
وقال تَعَالَى: ﴿ وَهُزَِّ اِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسْقِطْ عَلَيْكِ رُطَبًا جَنِيًّا فَكُلِىْ وَاشْرَبِىْ﴾

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RIYĀD AL-ȘĀLIĶĪN
(مريم : ٢٥، ٢٦) ،
Allāh & says: "Shake the trunk of the date palm towards you, causing
fresh ripened dates to fall on you. So eat, drink ... " (Sūrah Maryam, 25-26)
وقال تَعَالَى : ﴿ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا قَالَ يُمَرْيَمُ أَنَّى لَكِ
هُذَا قَالَتْ هُوَ مِنْ عِنْدِ اللهِ إِنَّ اللهَ يَرْزُقُ مَنْ يَّشَآءُ بِغَيْرِ حِسَابٍ﴾ ( آل عمران: ٣٧)،
Allāh &s says: "Whenever Zakarīyya went into the chamber, he found food
by her. He said: 'O Maryam, from where did you get this?' She replied: 'It
is from Allāh. Allah provides for whom He pleases without count." (Sūrah
Āl 'Imrān, 37)
وَقَالَ تَعَالَى: ﴿وَإِذِ اعْتَزَ لْتُمُوْهُمْ وَمَا يَعْبُدُوْنَ إِلَّاللهَ فَأَوْا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِّنْ
رَّحْمَتِهِ وَيُهَبِّئْ لَكُمْ مِّنْ أَمْرِكُمْ مِّرْفَقًا وَتَرَى الشَّمْسَ إِذَا طَلَعَتْ تَّزُوَرُ عَنْ كَهْفِهِمْ ذَاتَ
الْيَمِيْنِ وَإِذَا غَرَبَتْ تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ﴾ (الكهف: ١٦ -١٧).
Allāh &s says: "When you have separated yourselves from them and what
they worship besides Allah, then seek refuge in the cave. May your Sustainer
shower His mercy upon you and make your objectives easy to reach. You
will see that when the sun rose, it would pass by their cave on the right
and when it would set, it would pass by on the left." (Sūrah al-Kahf, 16, 17)
Hadith 1503
: أَنَّ أَصْحَابَ الصُّفّةِ كَانُوا أُنَاساً
وعن أَبي محمد عبد الرحمان بن أبي بكرٍ الصديق ـ
فُقَرَاءَ وَأَنَّ النَّبِّ ﴿ قَالَ مَرَّةً: (( مَنْ كَانَ عِنْدَهُ طَعَامُ اثْنَيْنِ ، فَلْيَذْهَبْ بِثَالِثٍ ، وَمِنْ كَانَ
عِنْدَهُ طَعَامُ أَرْبَعَةٍ ، فَلْيَذْهَبْ بِخَامِسٍ بِسَادِسٍ)) أَوْ كما قَالَ، وأَنَّ أَبَا بكرٍ بِهِ ، جَاءَ بِثَلاَثَةٍ ،
وانْطَلَقَ النبيّ :﴿َ بِعَشَرَةٍ، وأنَّ أَبَا بكرٍ تَعَشَّى عِنْدَ النبيّ ◌ِ﴿هَ، ثُمَّ لَبِثَ حَتَّى صَلَّى العِشَاءَ،
ثُمَّ رَجَعَ ، فجاءَ بَعْدَ مَا مَضَى مِنَ اللَّيْلِ مَا شَاءَ اللهُ . قالت امْرَأْتُهُ: مَا حَبَسَكَ عَنْ أَضْيَافِكَ ؟
قَالَ : أَوَمَا عَشَّيْتِهِمْ؟ قالت: أَبَوْا حَتَّى تَجِيءَ وَقَدْ عَرَضُوا عَلَيْهِمْ ، قَالَ: فَذَهَبْتُ أَنَا فَاخْتَبَأْتُ
، فَقَالَ: يَا غُنْثَرُ، فَجَدَّعَ وَسَبَّ ، وقالَ: كُلُوا لَ هَنِيْئاً وَاللهِ لا أَطْعَمُهُ أَبَداً ، قَالَ : وايْمُ اللهِ
مَا كُنَّا نَأخُذُ مِنْ لُقْمَةٍ إلا ربا من أسفلِها أكثرَ منها حتى شبعوا ، وصارتْ أكثرَ مما كانتْ

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RIYĀD AL-ȘĀLIĶĪN
قبلَ ذلكَ ، فنظرَ إليها أبو بكر فقالَ لامرأتِهِ : يا أختَ بني فراسِ ما هذا؟ قالت : لا وقُرَّةِ
عيني لهي الآنَ أكثرُ منها قبلَ ذلكَ بثلاثِ مراتٍ ! فأكل منها أبو بكرٍ وقال : إنَّما كانَ ذلكَ
من الشيطانِ، يعني: يمينَهُ . ثم أكلَ منها لقمةً ، ثُمَّ حَمَلَهَا إِلَى النَّبِّ :﴿ فَأَصْبَحَتْ عِنْدَهُ.
وَكَانَ بَيْنَا وَبَيْنَ قَوْمٍ عَهْدٌ، فَمَضَى الأَجَلُ ، فَتَفَرَّقْنَا اثْنَيْ عَشَرَ رَجُلاً ، مَعَ كُلِّ رَجُلٍ مِنْهُمْ أَنَاسٌ
و
، اللهُ أَعْلَمُ كَمْ مَعَ كُلِّ رَجُلٍ فَأَكَلُوا مِنْهَا أَجْمَعُونَ .
وَفِي رِوَايَةٍ : فَحَلَفَ أَبُو بَكْرٍ لا يَطْعَمُهُ، فَحَلَفَتِ المَرْأَةُ لا تَطْعَمُهُ ، فَحَلَفَ الضَّيْفُ . - أَو
الأَضْيَافُ - أنْ لاَ يَطْعَمُهُ أَوْ يَطْعَمُوهُ حَتَّى يَطْعَمَهُ . فَقَالَ أَبُو بَكْرٍ : هذِهِ مِنَ الشَّيْطَانِ ! فَدَعَا
بِالطَّعَامِ فَأَكَلَ وأكُلُوا، فَجَعَلُوا لا يَرْفَعُونَ لُقْمَةً إِلَّ رَبَتْ مِنْ أسْفَلِهَا أَكْثَر مِنْهَا، فَقَالَ: يَا
أَخْتَ بَنِي فِرَاسٍ ، مَا هَذَا؟ فَقَالَتْ: وَقُرْةٍ عَيْنِي إِنَّهَا الآنَ لِأَكْثَرُ مِنْهَا قَبْلَ أَنْ نَأكُلَ ، فَأَكُلُوا ،
وَبَعَثَ بِهَا إِلَى النَبِّ ﴿، فَذَكَرَ أَنَّهُ أَكَلَ مِنْهَا .
وَفِي رِوايَةٍ : إِنَّ أَبَا بَكْرٍ قَالَ لِعَبْدِ الرَّحْمَانِ: دُونَكَ أَضْيَافَكَ ، فَإنِّي مُنْطلقٌ إِلَى النَّبِيِّ
فَافْرُغْ مِنْ قِرَاهُمْ قَبْلَ أنْ أَجِيءَ ، فَانْطَلَقَ عَبْدُ الرَّحْمَانِ ، فَأَتَاهُمْ بما عِنْدَهُ، فَقَالَ: اطْعَمُوا
؛ فقالوا: أين رَبُّ مَنْزِلِنا؟ قَالَ: اطْعَمُوا، قالوا: مَا نحنُ بِكِلِينَ حَتَّى يَجِيءَ رَبُّ مَنْزِلِنَا ،
قَالَ: اقْبِلُوا عَنْا فِرَاكُمْ ، فَإِنَّهُ إِنْ جَاءَ وَلَمْ تَطْعَمُوا ، لَلْقَيَّنَّ مِنْهُ فَأَبَوْا، فَعَرَفْتُ أَنَّهُ يَجِدُ عَلَيَّ
، فَلَمَّا جَاءَ تَنَحَيْتُ عَنْهُ، فَقَالَ: مَا صَنَعْتُمْ؟ فَأَخْبَرُوهُ ، فَقَالَ: يَا عَبْدَ الرَّحمانِ ، فَسَكَتُّ :
ثُمَّ قَالَ: يَا عَبْدَ الرَّحْمَانِ ، فَسَكَتُّ ، فَقَالَ: يَا غُنْثَرُ أَفْسَمْتُ عَلَيْكَ إِنْ كُنْتَ تَسْمَعُ صَوِي لَمَا
جِئْتَ ! فَخَرَجْتُ ، فَقُلْتُ: سَلْ أَضْيَافَكَ، فقالُوا: صَدَقَ ، أَنَانَا بِهِ ، فَقَالَ: إِنَّمَا انْتَظَرْتُمُونِي
والله لا أَطْعَمُهُ اللَّْلَةَ. فَقَالَ الآخَرُونَ: واللهِ لا نَطْعَمُهُ حَتَّى تَطْعَمَهُ فَقَالَ : وَيَكُمْ مَا لَكُمْ
لا تَقْبِلُونَ عَنَّا فِرَاكُمْ ؟ هَاتِ طَعَامَكَ ، فَجَاءَ بِهِ ، فَوَضَعَ يَدَهُ فَقَالَ : بِسْمِ اللهِ ، الأولَى مِنَ
الشَّيْطَانِ ، فَأَكَلَ وَأَكَلُوا . متفق عَلَيْهِ .
قَوْله: ((غُنْثَرُ )) بغينِ معجمةٍ مَضمُومَةٍ ثُمَّ نُونٍ ساكِنَةٍ ثُمَّ ثاءِ مثلثةٍ وَهُوَ : الغَبِيُّ الجَاهِلُ
. وقولُهُ : ((فَجَدَّعَ )) أَيْ شَتَمَهُ ، والجَدْعُ القَطْعُ. قولُه (( يَجِدُ عَلَيّ)) هُوَ بكسرِ الجِيمِ :
أيْ يَغْضَبُ .
Abū Muhammad 'Abd al-Rahman ibn Abī Bakr al-Șiddīq
narrates that
the people of al-Suffah were poor people. The Messenger of Allah
said
on one occasion: "Whoever has food sufficient for two, should take three
people; whoever has food sufficient for four, should take five or six people,"

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RIYĀD AL-ȘĀLIĶĪN
or words to this effect. Abū Bakr
took three people and the Messenger
of Allāh
took ten. Abu Bakr dos ate supper with the Messenger of Allah
and remained with him until he had performed the 'Isha' salah. He then
returned to his house after as much of the night had passed as Allah willed.
His wife asked him: "What kept you from your guests?" He asked: "Did
you not give them supper?" She replied: "They were offered food but they
refused to eat until you come." He ('Abd al-Rahman 4)
õ) said: "I went and
hid away." Abu Bakr 4% said: "O foolish boy!" and rebuked and scolded me.
He said (to the guests): "Eat without any welcome," and added, "By Allah,
I will never eat it." He ('Abd al-Rahman de, the narrator) said: "By Allah,
with every morsel of food we took, several times more of it appeared from
beneath until they were all satiated. The food was now more than what it
had been at the beginning. Abu Bakr 4% looked at it and said to his wife:
"O sister of the Banu Firas! What is this?" She replied: "By the delight of
my eye, there is now three times more than what it had been before." So
Abu Bakr 4% ate from it and said: "That was from Shaitan" - referring to
the oath which he had taken. He ate a morsel of it and took some of it to
the Messenger of Allah
where it remained until the morning. There had
been a treaty between us and another tribe and it had recently expired,
so twelve men dispersed to different areas (as guards), each of whom had
a group with him - Allah & alone knows how many were with each man
and they all ate from it.
Another narration has: "Abu Bakr age took an oath that he would not eat,
so his wife took an oath that she would not eat, and the guest - or the
guests - took an oath that he - or they - would not eat until he (Abu Bakr
ate of it. Abu Bakr
said: 'This (oath) was from Shaitan,' and called
for the food. He then ate and they ate. With every morsel of food they
raised, much more of it appeared from beneath. Abu Bakr dog said: 'O sister
of Banū Firas! What is this?' She replied: 'By the delight of my eye, it is
more than what it had been before we began eating.' They all ate and he
(Abū Bakr
sent some of it to the Messenger of Allah
and related
that the Messenger of Allah
ate it."
Another narration has: Abu Bakr de said to 'Abd al-Rahman (his son): "See
to your guests because I am going to the Messenger of Allah
. Ensure
that they have been served before I return." 'Abd al-Rahman 4og went and

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RIYĀD AL-ȘĀLIĶĪN
presented what (food) he had to the guests, saying: "Eat!" They asked: "Where
is the master of the house?" He said: "Eat!" They replied: "We will not eat
until the master of the house comes." He said: "Please accept our hospitality
because if he returns and you have not eaten, I will be reprimanded by
him." But they refused to eat. I knew that when he returned, he would be
angry with me, so when he returned, I moved out of the way. He asked:
"What did you do?" They informed him. He said: "O 'Abd al-Rahman!" I
remained silent. He repeated: "O 'Abd al-Rahman!" I remained silent. He
said: "O foolish boy! I take an oath that if you can hear my voice, you had
better come." I came out and said: "Ask your guests." The guests said: "He
is speaking the truth. He brought the food to us." He said: "You all waited
for me ?! By Allah, I will not eat it tonight." The others said: "By Allah, we
will not eat it until you eat it." He said: "How sad! Why do you not accept
our hospitality? Bring the food." It was brought and he placed his hand
on it and said: "In the name of Allah. The first (oath) was from Shaitan."
He then ate and they all ate. (Bukhārī. Muslim, Ahmad)
Commentary
The abundance of food and its sufficing for many was a karāmat of Abu Bakr
The hadith
also highlights the generosity of Abu Bakr age and his family members because they served
their guests well and were upset when they refused to eat the food.
Additional Points
v It is advisable to break one's oath when a better option becomes apparent.
Hadīth 1504
: (( لَقَدْ كَانَ فِيمَا قَبْلَكُمْ مِنَ الأُمَمِ نَاسٌ
وعن أَبي هريرة ﴿ّهُ قَالَ : قَالَ رسول الله
مُحَدَّثُونَ، فَإِنْ يَكُ فِي أُمَِّي أحدٌ فإنَّهُ عُمَرُ)) . رواه البخاري. ورواه مسلم من رواية عائشة .
وفي روايتهما قَالَ ابن وهب : (( مَحَدَّثُونَ )) أْ مُلْهَمُونَ .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "Among
the nations before you, there were people who were divinely inspired. If
there had been such a person among my followers, he would have been
'Umar." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
"The people who were divinely inspired," refers to those who are granted divine knowledge
which is unknown to others. Some scholars say that it refers to those from whose tongue
the truth emerges without them even intending it. The Qur'an mentions that the mother
of Mūsa & and Maryam
(the mother of 'Isa
) were divinely inspired. 'Umar
š was
also granted this bounty. The Messenger of Allah
said, "Undoubtedly, Allah placed the
truth on the tongue and heart of 'Umar
." (Tirmidhī)
Hadīth 1505
وعن جابر بنِ سُمْرَةَ عَهَا، قَالَ: شَكَا أَهْلُ الكُوْفَةِ سَعْداً يعني: ابْنَ أَبِي وقاص ◌ِلّهُ، إِلَى عمر
بن الخطاب ﴿ فَعَزَلَهُ، واسْتَعْمَلَ عَلَيْهِمْ عَمَّاراً، فَشَكَوا حَتَّى ذَكَرُوا أَنَّهُ لا يُحْسِنُ يُصَلِّي
، فَأَرْسَلَ إِلَيْهِ ، فَقَالَ: يَا أَبَا إِسْحَاقَ ، إِنَّ هَؤُلاءِ يَزْعَمُونَ أَنَّكَ لا تُحْسِنُ تُصَلِّي، فَقَالَ: أَمَّا
أنا واللهِ فَإِنِّي كُنْتُ أُصَلِّي بِهِمْ صَلاَةَ رسولِ اللهِ ﴿ه، لا أُخْرِمُ عَنْهَا، أُصَلِّي صَلَي العِشَاءِ
فَأَرْكُدُ فِي الأُولَيْنِ ، وَأُخِفُّ فِي الأُخْرَبَيْنِ . قَالَ: ذَلِكَ الظَّنُّ بِكَ يَا أَبَا إِسْحَاقَ ، وأَرْسَلَ
مَعَهُ رَجُلاَ - أَوْ رِجَالاَ - إِلَى الْكُوفَةِ يَسْأَلُ عَنْهُ أهْلَ الكُوفَةِ ، فَلَمْ يَدَعْ مَسْجِداً إِلَّ سَأَلَ عَنْهُ ،
وَيُثْنُونَ مَعْرُوفَاً ، حَتَّى دَخَلَ مَسْجِداً لِبَنِي عَبْسٍ ، فَقَامَ رَجُلٌ مِنْهُمْ ، يُقَالُ لَهُ أُسَامَةُ بْنُ قَتَادَةً ،
يُكَتَّى أَبَا سَعْدَةَ، فَقَالَ: أَمَا إِذْ نَشَدْتَنَا فَإِنَّ سَعْداً كَانَ لا يَسِيرُ بالسَّرِيَّةِ وَلاَ يَقْسِمُ بِالسَّوِيَّةِ ، وَلاَ
يَعْدِلُ فِي الْقَضِيَّةِ. قَالَ سَعْدٌ: أمَا وَاللهِ لَدْعُونَّ بِثَلاَثٍ: اللَّهُمَّ إِنْ كَانَ عَبْدُكَ هَذَا كَاذِباً ، قَامَ
رِيَاءَ ، وَسُمْعَةً ، فَأَطِلْ عُمُرَهُ ، وَأَطِلْ فَقْرَهُ ، وَعَرِّضْهُ لِلْفِتَنِ . وَكَانَ بَعْدَ ذَلِكَ إِذَا سُئِلَ يَقُولُ :
شَيْخٌ كَبِيرٌ مَفْتُونٌ ، أَصَابَتْنِي دَعْوَةُ سَعْدٍ .
قَالَ عَبدُ الملكِ بن عُمَيْرِ الراوي عن جابرِ بنِ سَمُرَةَ : فَأَنَا رَأَيْتُهُ بَعْدُ قَدْ سَقَطَ حَاجِبَهُ عَلَى
عَيْنَيْهِ مِنَ الكِبَرِ ، وإِنَّهُ لَيَتَعَرَّضُ لِلْجَوارِي فِي الطَّرُقِ فَيَغْمِزُ هُنَّ . متفق عَلَيْهِ .
Jābir ibn Samurah 4% narrates: "The people of Kufah complained about
Sa'd, that is Sa'd ibn Abi Waqqas de, to 'Umar ibn al-Khattab
s. So 'Umar
removed him from his post and appointed 'Ammar dog in his place.
They complained that he (Sa'd) did not perform salah properly. 'Umar age
questioned him saying: 'O Abū Ishaq! These people claim that you do not
perform salah properly.' He replied: 'By Allāh, I used to lead them in salah
just as the Messenger of Allah
, without any deficiency. I performed the
'Isha' salah by lengthening the first two rak'ats and shortening the last two
rak'āts.' 'Umar 4% said: 'That is exactly what I had expected of you, O Abū

198
RIYĀD AL-ȘĀLIĦĪN
Isņāq!' 'Umar 4
" sent a man - or some men - with him to Kūfah to inquire
from the people about Sa'd 4.5. They went to every masjid and enquired
about him and all praised him. At the masjid of Banū 'Abs, a man by the
name of Usamah ibn Qatādah, who had the title of Abū Sa'dah, stood up
and said: 'Now that you have asked us, (know that) Sa'd does not go out
on military expeditions, he does not distribute equally, and he does not
show justice when passing judgement.'
Sa'd 4% said: 'I will supplicate for three things: 'O Allah! If this servant
of Yours is a liar and has merely stood up for show and popularity, then
grant him a long life, prolong his poverty, and expose him to tribulations.'
Thereafter, whenever he was questioned, he would say: 'I am an old man
who has been afflicted and is suffering from the supplication of Sa'd.'
'Abd al-Malik ibn 'Umayr, the narrator from Jabir ibn Samurah 4%, said: "I
saw him later on. His eyebrows were hanging over his eyes due to old age.
He would approach young girls on the roads and wink at them." (Bukhārī,
Muslim)
Commentary
This hadith illustrates the virtue of Sa'd ibn Abi Waqqās
%. He was one of the 'Asharah
al-Mubashsharah (the ten people who were given glad tidings of Paradise in one hadith).
He was also mustajab al-da wat (one whose supplications were readily accepted). Once the
Messenger of Allah
supplicated for him, "O Allah, accept the supplications of Sa'd when
he supplicates to you." (Tirmidhī, Ibn Hibbān, Hakim)
Additional Points
v It is permissible to praise a person to his face provided that it will not cause him to
become proud.
V A complaint should always be properly investigated.
v It is permissible for a leader to hear the complaints of his subjects so that these can be
resolved. This is not regarded as backbiting.
v It is permissible for the khalif to remove a person from his post when people complain
about him if he regards this as beneficial, even if their objections are untrue.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1506
وعن عروة بن الزبير: أنَّ سعيد بن زيد بن عمرو بن نُفَيَلِ ﴿ه، خَاصَمَتْهُ أَرْوَى بِنْتُ أَوْسٍ
إِلَى مَرْوَانَ بْنِ الحَكَمِ ، وادَّعَتْ أَنَّهُ أَخَذَ شَيْئاً مِنْ أرْضِهَا ، فَقَالَ سعيدٌ: أنا كُنْتُ آخُذُ مِنْ
!؟ قَالَ : مَاذَا سَمِعْتَ مِنْ رَسُولِ الله
أَرْضِهَا شَيئاً بَعْدَ الَّذِي سَمِعْتُ مِنْ رسول الله .
؟ قَالَ : سَمِعْتُ رسولَ اللهِ ﴾ يقول: ((مَنْ أَخَذَ شِبْراً مِنَ الأَرْضِ ظُلْماً، طُوِّقَهُ إِلَى سَبْعِ
أَرْضِينَ )) فَقَالَ لَهُ مَرْوَانُ : لا أسْألُكَ بَيِّنَةً بَعْدَ هَذَا ، فَقَالَ سعيد: اللَّهُمَّ إِنْ كَانَتْ كَاذِبَةً ،
فَأَعْمِ بَصَرَها ، وَاقْتُلْهَا فِي أَرْضِها ، قَالَ: فَمَا ماتَتْ حَتَّى ذَهَبَ بَصَرُّهَا ، وَبَيْنَمَا هِيَ تَمْشِي
فِي أَرْضِهَا إِذْ وَقَعَتْ فِي حُفْرَةٍ فَمَاتَتْ . متفق عَلَيْهِ .
وفي روايةٍ لِمُسْلِمٍ عن محمد بن زيد بن عبد الله بن عُمَرَ بِمَعْنَاهُ ، وأنه رآها عَمْيَاءَ تَلْتَمِسُ
الجُدُرَ تقولُ: أصابَتْنِي دَعْوَةُ سَعيدٍ ، وأنَّها مَرَّتْ عَلَى بِئِرٍ فِي الدَّارِ الَّتِي خَاصَمَتْهُ فِيهَا ،
فَوَقَعَتْ فِيهَا ، وكانتْ قَبْرَها .
'Urwah ibn al-Zubayr narrates: "Arwa bint Aus took her dispute with Sa'īd
ibn Zayd ibn 'Amr ibn Nufayl 4% to Marwan ibn al-Hakam. She claimed that
he (Sa'īd ibn Zayd
had usurped some of her land. Sa'id said: Would I
usurp some of her land after what I heard from the Messenger of Allah?'
Marwan asked: 'What did you hear from the Messenger of Allah
?' He
replied: 'I heard the Messenger of Allah
saying: 'One who oppressively
takes a hand-span of land, will be necklaced with seven earths.' Marwan
said to him: 'I cannot ask you for further evidence after this.' Sa'id 4% said:
'O Allah, if she is a liar, make her blind and cause her to die on her land.'
'Urwah said: 'She did not die before becoming blind, and while she was
walking on her land, she fell into a pit and died." (Bukhārī, Muslim, Ahmad)
A narration of Muslim from Muhammad ibn Zayd ibn 'Abdillah ibn 'Umar
with the same meaning has that he saw her blind, groping for the walls
and saying: "The supplication of Sa'id has afflicted me." She passed by a
well in the house regarding which she had disputed, fell into it, and it
became her grave."
Commentary
After hearing the hadith, the decision was passed in favour of Sa'id 4%, however he allowed
the woman to take control over the land as a precautionary measure. The fact that his

200
RIYĀD AL-ȘĀLIĶĪN
supplication affected her later in life proved his innocence and his karāmat.
Additional Points
Y Allah & declares war upon those who cause harm to His pious servants.
Hadith 1507
وعن جابر بن عبد الله ها، قَالَ: لَمَّا حَضَرَتْ أُحُدُّ دعَانِي أَبي من اللَّيْلِ فَقَالَ: مَا أُرَاني
إِلَّ مَقْتُولاً في أولٍ مَنْ يُقْتَلُ من أصْحَابِ النَّبِّ :﴿، وإِنِّي لا أَتْرُكُ بَعْدِي أَعَزَّ عَلَيَّ مِنْكَ غَيْرَ
نَفْسِ رسول الله ﴾، وإنَّ عَلَيَّ دَيْناً فَاقْضِ، وَاسْتَوْصِ بِأَخَوَاتِكَ خَيْراً ، فَأَصْبَحْنَا، فَكَانَ
أَوَّلَ قَتِيلٍ ، وَدَفَنْتُ مَعَهُ آخَرَ في قَبْرِهِ ، ثُمَّ لَمْ تَطِبْ نَفْسِي أَنْ أَتْرُكَهُ مَعَ آخَرَ ، فَاسْتَخْرَجْتُهُ
بَعْدَ سِتَّةِ أَشْهُرٍ ، فإِذا هُوَ كَيَوْمٍ وَضَعْتُهُ غَيْرَ أَذِنِهِ ، فَجَعَلْتُهُ فِي قَبْرٍ عَلَى حِدَةٍ . رواه البخاري .
Jābir ibn 'Abdillāh
narrates: "At Uhud, my father called me at night
and said: 'I think that I will be from among the first of the Sahabah of the
Messenger of Allah
to be killed. Apart from the Messenger of Allah
, I will not be leaving behind anyone more beloved to me than you. I
have some debts which you should repay, and treat your sisters well.' The
next morning, he was the first to be killed. I buried him together with
another person in a grave. Subsequently, I was unhappy to leave him with
someone else so I removed his body after six months. Apart from his ear,
his body was exactly as it had been on the day when I first buried him. I
then placed him in a separate grave." (Bukhārī)
Commentary
The karamats of 'Abdullah ag are apparent from this hadith as his body did not decompose
after such a long period of time, and he was inspired with the realisation of his impending
death.
Additional Points
v At times of necessity, more than one person may be buried in a single grave.
The body of a deceased can be exhumed, provided that a long period has not passed or
one is fairly sure that the body has not decomposed.
v A person should fulfil his obligations towards fellow human beings during his lifetime,
and appoint a reliable person to do so after his demise.