النص المفهرس

28
RIYĀD AL-ȘĀLIĶĪN
others of your favours and causing harm." (Sūrah al-Baqarah, 264)
وقال تَعَالَى: ﴿ الَّذِيْنَ يُنْفِقُوْنَ آَمْوَالَهُمْ فِى سَبِيْلِ اللهِ ثُمَّ لَا يُتْبِعُوْنَ مَا انْفَقُوْا مَنَّا وَّلَآ أَذَّى ﴾
( البقرة : ٢٦٢ ) .
Allāh &s says: "Those who spend their wealth in the path of Allah, then
they do not follow it up by reminding others of their favours or causing
harm." (Sūrah al-Baqarah, 262)
Hadith 1588
وعن أَبِي ذَر ◌ِّه، عن النَّبِّ:﴿ قَالَ : ((ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ ، وَلاَ يَنْظُرُ إِلَيْهِمْ
، وَلاَ يُزَكِِّهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ )) قَالَ: فَقَرَأَهَا رَسُولُ اللـهِ ﴿ه ثلاثَ مِرارٍ : قَالَ أَبُو ذرٍ :
خَابُوا وخَسِرُوا مَنْ هُمْ يَا رسول الله؟ قَالَ : ((المُسْبِلُ، والمَنَّانُ ، وَالمُنْفِقُ سِلْعَتَهُ بِالحَلِفِ
الگاذِبِ )) . رواه مسلم .
وفي روايةٍ لَهُ : ((المُسْبِلُ إِزَارَهُ)) يَعْنِي: المُسْبِلَ إِزَارَهُ وَثَوْبَهُ أسْفَلَ مِنَ الكَعْبَيْنِ لِلْخُيَلاَءِ .
Abu Dharr wos narrates that the Messenger of Allah
said: "There are
three people that Allah will not speak to, nor look at, nor purify on the day
of Qiyamah, and they will have a painful punishment." The Messenger of
Allāh
repeated this three times. Abū Dharr
said: "They are ruined
and destroyed. Who are they, O Messenger of Allah?" He replied: "One who
wears his garment below the ankles, one who boasts after doing favours
for people, and one who sells his goods by taking false oaths." (Muslim,)
Another narration has: "One who wears his loin cloth below the ankles."
Commentary
This hadith was mentioned in a previous chapter. See hadith 794. In relation to this chapter
it teaches us that one should not remind others of one's favours upon them. The reason for
this is that such behaviour causes pain and inconvenience to them.
CHAPTER 279
باب النهي عن الافتخار والبغي

282
RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of boasting and arrogance
قَالَ الله تَعَالَى: ﴿فَلَا تُزَكُّوْاَ اَنْفُسَكُمْ هُوَ اَعْلَمُ بِمَنِ اتَّقَى﴾ (النجم: ٣٢)،
Allāh & says: "So do not ascribe purity to yourselves. He knows best who
is the most pious." (Sūrah al-Najm, 32)
وقال تَعَالَى: ﴿إِنَّمَا السَّبِيْلُ عَلَى الَّذِيْنَ يَظْلِمُوْنَ النَّاسَ وَيَبْغُوْنَ فِى الْأَرْضِ بِغَيْرِ الْحَقِّ
أُولَئِكَ لَهُمْ عَذَابٌ أَلِيْمٌ﴾ ( الشورى : ٤٢) .
Allah & says: "There will be blame only on those who oppress people and
who unjustly rebel on earth. A painful punishment shall be the lot of these
people." (Sūrah al-Shūrā, 42)
Hadīth 1589
وعن عياضٍ بن حمارٍ ◌ّهُ قَالَ: قَالَ رسولُ اللهِ ﴿: ((إنَّ اللهَ تَعَالَى أَوْحَى إِلَيَّ أَنْ تَوَاضَعُوا
حَتَّى لا يَبْغِيَ أَحَدٌ عَلَى أَحَدٍ ، وَلاَ يَفْخَرَ أَحَدٌ عَلَى أحَدٍ )) . رواه مسلم .
قَالَ أهلُ اللغةِ : البغيُ : التَّعَدِّي والاستطالةُ .
'Iyad ibn Himar a narrates that the Messenger of Allah
said: “Allāh
& revealed to me that you should be humble so that none transgresses
against another and none is boastful over another." (Muslim, Ibn Mājah)
Commentary
When the Messenger of Allah
was told to be humble despite his lofty status, knowledge,
character and physical features, then his followers need to inculcate this quality within
themselves to a greater extent.
The result of adopting humility, as the hadith explains, is that one will not oppress others.
Similarly, he will not boast about his achievements because he realises them to be a gift from
Allah &S, Who may snatch them away at any moment.
Additional Points
Pride causes disunity, oppression, conflict, rivalry and a host of other evils.

283
RIYĀD AL-ȘĀLIĶĪN
Hadith 1590
، قَالَ : (( إِذَا قَالَ الرجُلُ : هَلَكَ النَّاسُ ، فَهُوَ
وعن أبي هريرة ◌ُهُ: أَنَّ رسول الله ـ
أَهْلَكُهُمْ )) . رواه مسلم .
والرواية المشهورة : (( أَهْلَكُهُمْ )) بِرَفعِ الكاف وروي بنصبها : وذلكَ النّهيُ لِمِنْ قَالَ
ذَلِكَ عُجْباً بِنَفْسِهِ ، وتَصَاغُراً للنَّاسِ ، وارْتِفاعاً عَلَيْهِمْ ، فَهَذَا هُوَ الحَرامُ ، وَأَمَّا مَنْ قَالَهُ لِما
يَرَى فِي النَّاسِ مِنْ نَقْصٍ في أمرِ دِينِهِم ، وقَالَهُ تَحَزُّنَا عَلَيْهِمْ ، وعَلَى الدِّينِ ، فَلاَ بَأْسَ بِهِ .
هكَذَا فَسَّرَهُ الْعُلَماءُ وفَصَّلُوهُ، وَمِمَّنْ قَالَهُ مِنَ الأَئِمَّةِ الأَعْلامِ : مالِكُ بن أنس ، وَالخَطَّابِيُّ ،
والحُميدِي وآخرونَ، وَقَدْ أَوْضَحْتُهُ في كتاب: " الأذكار".
Abū Hurayrah &
narrates that the Messenger of Allah
said: "When
a person says: 'People are destroyed', then he is the one who is the most
destroyed of them all." (Muslim, Ahmad)
This prohibition is with regard to one who says it out of arrogance, belittling
the people, and considering himself superior to them. This is what is Harām
(prohibited). As for one who says it due to observing weaknesses in people
regarding their religious practices, and he says it out of sorrow for them
and for their Islam, then there is no harm in it. This is the explanation of
it given by scholars such as Imam Malik ibn Anas , al-Khațabī , al-
Humaydī « and others. I have also elaborated upon it in Kitab al-Adhkar.
Commentary
The hadith teaches us that one should never regard himself as the only good person around
and write-off everybody else. If he notices evils in others, he should thank Allah &'s for
saving him from those evils and supplicate for steadfastness. In addition, he should make
an effort to remove them from their evils and he should supplicate for them, just as one
does for an ill person.
CHAPTER 280
باب تحريم الهجران بين المسلمين فوق ثلاثة أيام إِلاَّ لبدعة في المهجور، أَوْ تظاهرٍ بفسقٍ أَوْ نحو ذَلِكَ
Chapter on the prohibition of Muslims severing ties for more than three

284
RIYĀD AL-ȘĀLIĶĪN
days unless due to bid'ah (innovation) or an explicit act of sin
قَالَ الله تَعَالَى: ﴿إِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ فَأَصْلِحُوْا بَيْنَ آَخَوَيْكُمْ﴾ ( الحجرات: ١٠)،
Allāh &s says: "The believers are brothers, so reconcile between your
brothers." (Sūrah al-Hujurāt, 10)
وقال تَعَالَى: ﴿وَلَا تَعَاوَنُوْا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾ (المائدة: ٢).
Allāh &s says: "Do not assist each other in sin and transgression." (Sūrah
al-Mā'idah, 2)
Hadīth 1591
: (( لا تَقَاطَعُوا، وَلاَ تَدَابَرُوا، وَلاَ تَبَاغَضُوا، وَلاَ
وعن أنس ﴿هُ قَالَ : قَالَ رسولُ الله
تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ إِخْوَاناً، وَلاَ يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَث )). متفق عَلَيْهِ .
Anas Kg
narrates that the Messenger of Allah
said: "Do not sever ties
with one another. Do not turn your backs on one another. Do not bear
malice towards one another. Do not harbour jealously for one another. O
servants of Allah! Remain as brothers. It is not lawful for a Muslim to sever
ties with his brother for more than three days." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 1567. It teaches us that a believer should
abstain from such qualities which lead to disunity and are contrary to the concept of Islamic
brotherhood.
Hadith 1592
قَالَ : (( لا يَحِلُّ لِمُسْلِمٍ أنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثِ
وعن أَبي أيوبَ طُهُ : أَنَّ رسول الله
لَيَالٍ: يَلْتَقِيَانِ، فَيُعْرِضُ هَذَا، وَيُعْرِضُ هَذَا، وخَيْرُهُمَا الَّذِي يَبْدَأُ بِالسَّلاَمِ )) . متفق عَلَيْهِ .
Abū Ayyub 4)% narrates that the Messenger of Allah
said: "It is not lawful
for a Muslim to sever ties with his brother from more than three nights
so that when they meet one another, one turns away and the other also
turns away. The better of the two is the one who initiates salām." (Bukhārī,
Muslim, Aļmad, Abū Dāwūd)

285
RIYĀD AL-ȘĀLIĶĪN
Commentary
Islam takes into consideration human feelings and emotions, hence it recognises that it is
normal after an altercation, that a person's heart will remain constricted for a period of
time. For this reason, one will not feel comfortable speaking to one's adversary. However,
one is not permitted to extend this period for more than three days because pride and the
carnal self then overpower a person. It is also against the dictates of Islamic brotherhood to
remain aloof from others for an extended period.
The limit of three days applies to worldly matters only, hence if one fears harm to one's
religious affairs or there is a valid Shar'ī reason, one may sever ties for a longer period. This
is proven from the conduct of 'A'ishah we
who did not speak to 'Abdullah ibn Zubayr
and from Ibn 'Umar , who did not speak to his son Bilal de for extended periods of time.
However, scholars state that, when doing so, one's intention must be sincere - there should
be no ulterior worldly motives involved.
From a broader perspective, we learn that a Muslim should not brood over trivial worldly
issues. He should bury the hatchet and hasten towards compromise and unity. For this reason,
the hadith states that the one who greets first is the better of the two because he humbles
himself and becomes the means of joining ties.
Hadith 1593
: (( تُعْرَضُ الأَعْمَالُ في كلِّ اثْنَيْنِ وَخَمْيْسٍ
وعن أبي هريرة ﴿َّهُ قَالَ: قَالَ رسول الله ،
، فَيَغْفِرُ اللهُ لِكُلِّ امْرِئٍ لا يُشْرِكُ باللهِ شَيْئاً ، إِلَّ امْرَءاً كَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ شَحْنَاءُ ، فَقُولُ
: اِتْرُكُوا هَذَيْنِ حَتَّى يَصْطَلِحَا )) . رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "Actions
are presented (to Allah) every Mondays and Thursdays. Allah forgives every
person who does not ascribe any partner with Allah except for the person
who harbours enmity towards his brother. He says: 'Leave the two until
they reconcile."" (Muslim)
Commentary
Harbouring enmity for another Muslim without any justification deprives one of divine
forgiveness. However, scholars agree that if a person fears that by keeping contact with a
certain person, he will be spiritually harmed, then he can avoid that person, provided that
he does not backbite about him, search out his faults or make apparent any enmity or malice.

286
RIYĀD AL-ȘĀLIĶĪN
Hadith 1594
وعن جابر ره قَالَ: سَمِعْتُ رسول الله ﴿ يقولُ: ((إِنَّ الشَّيْطَانَ قَدْ أيسَ أنْ يَعْبُدَهُ المُصَلُّونَ
فِي جَزِيرَةِ العَرَبِ ، وَلَكِنْ فِي النَّحْرِيشِ بَيْنَهُمْ )) . رواه مسلم .
(( النَّحْرِيشُ )) : الإِفْسَادُ وتَغْيِيرُ قُلُوبِهِمْ وتَقَاطُعُهُم .
Jābir dog narrates: I heard the Messenger of Allah
saying: "Shaitan
has no hope of being worshipped in the Arabian Peninsula by those who
establish salah, but he tries to cause enmity between them." (Muslim, Ahmad)
Commentary
This hadith is supported by another narration in which the Messenger
said, "By Allāh,
I do not fear that you will ascribe partners to Allah after me, but I do fear for you that you
will be rivals in worldly matters." (Bukhārī)
This hadith refers to the believers, however they have been referred to as "those who establish
șalāh," because the most important quality in the life of a believer is salah. Another reason for
the reference to salah, is that as long as people perform salah correctly, they will be united
and remain a brotherhood.
The hadith teaches us the important lesson that Shaitan continuously tries to cause discord,
disunity and infighting between Muslims, hence every believer should make an effort to
protect himself from this and also seek the assistance of Allah &s.
Hadith 1595
: (( لاَ يَحِلُّ لِمُسْلِمٍ أنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثٍ
وعن أَبي هريرة ﴿ّهُ قَالَ : قَالَ رسول الله
، فَمَنْ هَجَرَ فَوْقَ ثَلاَثٍ فَمَاتَ، دَخَلَ النَّارَ )) . رواه أَبُو داود بإسناد عَلَى شرط البخاري
ومسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "It is not
lawful for a Muslim to sever ties with his brother for more than three days.
One who severs ties for more than three days and passes away will enter
the Hell-fire." (Abū Dawud, Ahmad)
Commentary
One who severs ties and passes away without having reconciled with his Muslim brother,
will enter Hell-fire so that he may be cleansed of this sin before being entered into Paradise.

287
RIYĀD AL-ȘĀLIĶĪN
Hadith 1596
وعن أَبي خِراشٍ حَدْرَدِ بنِ أَبِي حَدْرَدِ الأسلميِّ . ويقالُ : السُّلمِيّ الصحابي ﴿له: أنَّه سمع
النبيَّ ﴿، يقولُ: ((مَنْ هَجَرَ أخَاهُ سَنَةً فَهُوَ كَسَفْكِ دَمِهِ )). رواه أبو داود بإسناد صحيح.
Abū Khirash Hadrad ibn Abī Hadrad al-Aslamī de - also known al-Sulamī,
the Sahabi - narrates that he heard the Messenger of Allah
saying:
"One who severs ties with his brother for a year is as if he has shed his
blood." (Abū Dāwūd, Ahmad)
Commentary
Severing ties with a Muslim for a period of one year will draw divine punishment just as
killing a person draws divine punishment. Although the sin of killing is far greater in sin and
punishment, severing of ties is also forbidden because it is as if one has killed his brother
psychologically.
Hadīth 1597
وعن أَبي هريرة مله: أنَّ رسول الله ﴿، قَالَ: ((لاَ يَحِلُّ لِمُؤْمِنِ أَنْ يَهْجُرَ مُؤْمِناً فَوقَ ثَلاَثٍ
، فإنْ مَرَّتْ بِهِ ثَلاَثٌ ، فَلْيَلْقَهُ فَلْيُسَلِّمْ عَلَيْهِ ، فَإِنْ رَدَّ عَلَيْهِ السَّلاَمَ فَقَدِ اشْتَرَكَا فِي الأَجْرِ ، وَإِنْ
لَمْ يَرُدَّ عَلَيْهِ فَقَدْ بَاءَ بِالإِثْمِ ، وَخَرَجَ المُسَلِّمُ مِنَ الِهِجْرَةِ )). رواه أبو داود بإسناد حسن .
قَالَ أَبُو داود : (( إِذَا كَانَتْ الهِجْرَةُ للهِ تَعَالَى فَليسَ مِنْ هَذَا فِي شَيْءٍ )) .
Abū Hurayrah & narrates that the Messenger of Allah
said: "It is not
lawful for a believer to sever ties with another believer for more than three
days. Once three days have passed, he should meet him and offer salām to
him. If he replies to his salam, they will share the reward. If he does not
reply, he bears the sin and the Muslim (who offered salām) escapes (the
sin of) severing ties." (Abū Dāwūd)
Imam Abu Da'ud stated, "If the severing of ties was for the pleasure of
Allāh, none of this applies."
Commentary
One who offers salam after a disagreement with another person will not be included amongst
those who sever ties. If the other person replies to the salam, then he will also be absolved
of the sin.

288
RIYĀD AL-ȘĀLIĶĪN
If one severed ties with another due to the latter committing open sin or giving impetus to
bid'ah (innovations), and after being advised, he does not abstain, then it is best to sever ties
with him so that he realises the gravity of his sin and abstains from it.
CHAPTER 281
باب النهي عن تناجي اثنين دون الثالث بغير إذنه إِلاّ لحاجةٍ وَهُوَ أن يتحدثا سراً بحيث لا يسمعهما
وفي معناه ما إذا تحدثا بلسان لا يفهمه
Chapter on the prohibition of two people conversing secretly in the
presence of a third person without his permission unless due to necessity.
This also applies to two people speaking in a language which the third does
not understand
قَالَ الله تَعَالَى: ﴿ إِنَّمَا النَّجْوَى مِنَ الشَّيْطِنِ﴾ (المجادلة: ١٠)
Allāh & says: "Secret meetings are really from Shaitan." (Sūrah al-
Mujādalah, 10)
Hadith 1598
وعن ابن عمر عنه: أنَّ رسولَ اللهِ ﴿ قَالَ: ((إِذَا كَانُوا ثَلاثَةً ، فَلاَ يَتَنَاجَى اثْنَانِ دُونَ
الثَّالِثِ )) . متفق عَلَيْهِ .
ورواه أَبُو داود وزاد : قَالَ أَبُو صالح : قُلْتُ لابنِ عُمرَ : فَأَرْبَعَةً ؟ قَالَ : لا يَضُرُّكَ .
ورواه مالك في "الموطأ" : عن عبد الله بن دينارٍ ، قَالَ: كُنْتُ أَنَا وابْنُ عُمَرَ عِنْدَ دَارِ خَالِدِ
بُ عُقْبَةَ الَّتِي فِي السُّوقِ ، فَجَاءَ رَجُلٌ يُرِيدُ أنْ يُنَاجِيَّهُ ، وَلَيْسَ مَعَ ابْنِ عُمَرَ أَحَدٌ غَيْرِي ، فَدَعَا
ابْنُ عُمَرَ رَجُلاً آخَرَ حَتَّى كُنَّا أَرْبَعَةَ ، فَقَالَ لِي وَالرَّجُلِ الثَّالِثِ الَّذِي دَعَا : اسْتَأْخِرَا شَيْئاً ،
فَإِنِّي سَمِعْتُ رسولَ اللهِ ﴿ يَقُولُ: ((لا يَتَنَاجَى اثْنَانِ دُونَ وَاحِدٍ )) .
Ibn 'Umar
narrates that the Messenger of Allah
said: "When three
people are together, two of them should not speak privately and exclude
the third." (Bukhārī, Muslim)
Abū Dāwūd narrated it and added: Abū Șāliņ said: "I asked Ibn 'Umar

289
RIYĀD AL-ȘĀLIĶĪN
'What about four people?' He replied: 'There is no harm."
Imam Malik « narrated it in Mu'attā that 'Abdullah ibn Dīnar said: "Ibn
'Umar and I were at the house of Khalid ibn 'Uqbah which was in the
market-place. A man came wanting to speak to Ibn 'Umar privately and
I was the only other person present. Ibn 'Umar called another person so
that we were four. He then said to me and the man whom he had called:
'Move back a little because I heard the Messenger of Allah
saying: ‘Two
people should not speak privately and exclude the third."
Commentary
The beautiful religion of Islam covers every sphere of life. It teaches us that a believer should
never harm or inconvenience others. In this regard, this hadith highlights an etiquette of
human interactions. We are taught that if there are three people in a gathering, two of them
should not speak in privacy leaving out the third.
Hadith 1599
﴿ قَالَ : ((إِذَا كُنْتُمْ ثَلاَثَةً ، فَلاَ يَتْنَاجَى اثْنَانِ دُونَ
ـن مسعود ﴿ه: أنَّ رسول اللهِ ﴾
الآخَرِ حَتَّى تَخْتَلِطُوا بِالنَّاسِ، مِنْ أَجْلِ أَنَّ ذَلِكَ يُحْزِنُهُ)) . متفق عَلَيْهِ .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "When you are
three, two should not speak privately and exclude the other until you join
with more people because that might worry him." (Bukhārī, Muslim, Ahmad)
Commentary
The reason for the prohibition of two people excluding a third person from a discussion in
a gathering of three people, is that the third person will become sad and upset. He may feel
that his two companions are speaking ill of him or are planning to harm him.
Included in this prohibition is speaking to a person in a language which another who is
present does not understand.
CHAPTER 282
باب النهي عن تعذيب العبد والدابة والمرأة والولد بغير سبب شرعي أوْ زائد عَلَى قدر الأدب
Chapter on the prohibition of punishing a slave, animal, woman or child

290
RIYĀD AL-ȘĀLIĶĪN
without any Shar'i reason, or beyond the limit of discipline
قَالَ الله تَعَالَى: ﴿وَّبِالْوَالِدَيْنِ اِحْسَانًا وَّبِذِى الْقُرْبِى وَالْيَّثْمَى وَالْمَسْكِيْنِ وَالْجَارِ ذِى
الْقُرْبِى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيْلِ وَمَا مَلَكَتْ آَيْمَانُكُمْ إِنَّ الهَ لَا
يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُوْرًا﴾ ( النساء: ٣٦) .
Allāh &s says: "Show kindness to parents, relatives, orphans, the destitute,
near neighbours, distant neighbours, the companion by your side, travellers,
and those in your possession. Verily Allah does not like the one who is
proud and boastful." (Sūrah al-Nisā', 36)
Hadīth 1600
وعن ابن عمر عليها: أنَّ رسول الله ﴿ه، قَالَ: ((عُذِّبَتِ امْرَأَةٌ فِي هِرَّةٍ سَجَنَتْها حَتَّى مَاتَتْ ،
فَدَخَلَتْ فِيهَا النَّارَ ، لاَ هِيَ أَطْعَمَتْهَا وَسَقَتْهَا، إِذْ حَبَسَتْهَا ، وَلاَ هِيَ تَرَكَتْهَا تَأْكُلُ مِنْ خَشَاشِ
الأَرْضِ )) . متفق عَلَيْهِ .
((خَشَاشُ الأرضِ)) بفتح الخاءِ المعجمة وبالشينِ المعجمة المكررة، وهي: هَوَامُّها وَحَشَرَاتُهَا .
Ibn 'Umar (
narrates that the Messenger of Allah
said: "A woman was
punished because of a cat which she kept confined until it died. Due to
this, she entered the Hell-fire. She neither gave it food nor drink when she
kept it confined, nor did she let it free so that it could eat the creatures
of the earth." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith teaches us that it is Haram (forbidden) to harm any living creature. Instead, one
should be compassionate to all of Allah's &s creation according to the prophetic teaching,
من لا يرحم لا يرحم
"One who does not show mercy, is not shown mercy." (Bukhārī)
The hadith also teaches us that it is permissible to keep cats and other animals as pets,
however it is Wajib (compulsory) upon the owner of the animal to provide them with sufficient
food and drink.

291
RIYĀD AL-ȘĀLIĶĪN
Hadith 1601
وَعَنْهُ: أَنَّهُ مَرَّ بِفِتْيَانٍ مِنْ قُرَيْشٍ قَدْ نَصَبُوا طَيراً وَهُمْ يَرْمُونَهُ ، وَقَدْ جَعَلُوا لِصَاحِبِ الطَّيْرِ كُلَّ
خَاطِئَةٍ مِنْ نَبِهِمْ ، فَمَّا رَأَوْا ابْنَ عُمَرَ تَفَرَّقُوا، فَقَالَ ابْنُ عُمَرَ : مَنْ فَعَلَ هَذَا؟ لَعَنَ اللهُ مَنْ
فَعَلَ هَذَا، إنَّ رسولَ الله ﴿هَ لَعَنَ مَنِ اتَّخَذَ شَيْئاً فِيهِ الرُّوحُ غَرَضاً. متفقٌ عَلَيْهِ .
(( الغَرَضُ )) بفتحِ الغَين المعجمة والراءِ وَهُوَ الهَدَفُ وَالشَّيءُ الَّذِي يُرْمَى إِلَيْهِ .
Ibn 'Umar
passed by some Qurayshi young boys who set up a bird as a
target and were shooting at it. They gave every arrow that missed the target
to the owner of the bird. When they saw Ibn 'Umar
, they scattered.
Ibn ‘Umar
said: "Who did this? May Allah curse those who did this."
The Messenger of Allah
cursed the one who uses a living creature as
a shooting target." (Bukhārī, Ahmad)
Commentary
Scholars of hadith state that because the Messenger
cursed one who uses a living creature
as a shooting target, the action is a major sin.
Hadīth 1602
﴿ أن تُصْبَرَ البَهَائِمُ . متفق عَلَيْهِ .
وعن أنس ﴿ّهُ قَالَ : نهى رسُولُ الله ◌ِ
ومعناه : تُحْبَسُ لِلِقَتْلِ .
Anas &
narrates: "The Messenger of Allah
prohibited that animals be
tied as targets for shooting." (Bukhārī, Muslim, Ahmad, Nasa'ī)
Hadīth 1603
وعن أَبي عليٍّ سويدِ بن مُقَرِّنٍ ﴿هَ قَالَ : لَقَدْ رَأَيْتُنِي سَابِعَ سَبْعَةٍ مِنْ بَنِي مُقَرٍِّ مَا لَنَا خَادِمٌ
إِلَّ وَاحِدَةٌ لَطَمَهَا أصْغَرُنَا فَأَمَرَنَا رسولُ اللهِ ﴿ أَنْ نُعْتِقَهَا. رواه مسلم .
وفي روايةٍ : (( سَابِعَ إِخْوَةٍ لِي )) .
Abū 'Alī Suwayd ibn Muqarrin &
" narrates: "I was one of seven children of
Muqarrin and we had only one servant. The youngest of us once slapped
her, so the Messenger of Allah
ordered us to set her free." (Muslim)

292
RIYĀD AL-ȘĀLIĶĪN
Another narration has: "I had seven brothers."
Commentary
The Messenger
commanded that she be set free to expiate the act of slapping her. The
hadith teaches us the severity of harming or being unjust to one's servants.
Hadith 1604
وعن أَبي مسعودٍ البدْرِيِّ ◌َّهَ قَالَ: كُنْتُ أَضْرِبُ غُلامَاً لِي بِالسَّوْطِ، فَسَمِعْتُ صَوْتاً مِنْ خَلْفِي
: (( اعْلَمْ أَبَا مَسْعُودٍ)) فَلَمْ أَفْهَمِ الصَّوْتِ مِنَ الغَضَبِ ، فَلَمَّا دَنَا مِنِّي إِذَا هُوَ رسولُ الله
، فإذا هُوَ يَقُولُ: ((اعْلَمْ أَبَا مَسْعُودٍ أنَّ اللهَ أَقْدَرُ عَلَيْكَ مِنْكَ عَلَى هَذَا الْغُلامِ )) . فَقُلتُ :
لا أضْرِبُ مَمْلُوكاً بَعْدَهُ أَبَداً .
وَفِي روايةٍ : فَسَقَطَ السَّوْطُ مِنْ يَدِي مِنْ هَيْتِهِ .
وفي روايةٍ : فَقُلتُ: يَا رسولَ الله، هُوَ حُرِّ لِوَجْهِ اللهِ تَعَالَى، فَقَالَ: (( أمَا لَوْ لَمْ تَفْعَلْ،
لَلَفَحَتْكَ النَّارُ، أَوْ لَمَسَّتْكَ النَّارُ)) . رواه مسلم بهذه الروايات.
Abū Mas'ūd al-Badrī dog narrates: "I was beating my slave with a whip when
I heard a voice behind me saying: 'Beware, O Abū Mas'ūd!' I did not make
out the voice because of my anger. When he drew near to me, I suddenly
realised that it was the Messenger of Allah
He said: 'Beware, O Abū
Mas'ūd, that Allah has more power over you than what you have over this
slave.' I said: 'I will never beat a slave again.""
Another narration has: "The whip fell from my hand due to my awe for him."
Another narration has: "I said: 'O Messenger of Allah, he is free for the
sake of Allāh &S.' He said: 'If you had not done so, the Hell-fire would
have burned you,' or, 'the Hell-fire would have touched you." (Muslim, Abū
Dāwūd, Tirmidhī)
Commentary
This incident teaches us to deal compassionately with servants. One should overlook their
faults, exercise patience over their mistakes and be forbearing as Allah & is to His servants.
One should only reprimand them to the extent of their wrong.
The Messenger
possessed such awe that his Sahabah a fully subjected themselves to

293
RIYĀD AL-ȘĀLIĶĪN
his command as soon as they heard it.
Hadith 1605
، قَالَ : (( مَنْ ضَرَبَ غُلاَمَاً لَهُ حَدّاً لَمْ يَأْتِهِ ، أَوْ لَطَمَّهُ ، فإِنَّ
ها : أَنَّ النَّبِيَّ
وعن ابن عمر في
كَفَارَتَهُ أنْ يُعْتِقَهُ )) . رواه مسلم .
Ibn 'Umar
narrates that the Messenger of Allah
said: "One who
beats his slave or slaps him for a crime which he did not commit, his
compensation is to set him free." (Muslim, Ahmad)
Commentary
Scholars agree that freeing a slave who one had oppressed is not Wajib (compulsory), but
Mustahab (advisable).
وعن هِشام بن حكيمٍ بن حِزَامِ عِنْهَا: أنَّه مَرَّ بالشَّامِ عَلَى أُنَاسِ مِنَ الأَنْبَاطِ ، وَقَدْ أَقِمُوا فِي
الشَّمْسِ ، وَصُبَّ عَلَى رُؤُوسِهِمُ الزَّيْتُ ! فَقَالَ: مَا هَذَا؟ قيل: يُعَذَّبُونَ في الخَرَاجِ - وفي
رواية: حُبِسُوا فِي الجِزْيَةِ - فَقَالَ هِشَامٌ : أشهدُ لَسَمِعْتُ رسولَ الله ﴿ه، يقولُ: ((إنَّ اللهَ
يُعَذِّبُ الَّذِينَ يُعَذِّبُونَ النَّاسِ فِي الدُّنْيَا)). فَدَخَلَ عَلَى الأَمِيرِ ، فَحَدَّثَهُ ، فَأَمَرَ بِهِمْ فَخُلُوا .
رواه مسلم .
(( الأنباط )) الفلاحون مِنَ العَجْم .
Hadīth 1606
Hisham ibn Hakīm ibn Hizām
narrates: "He passed by some non-Arab
farmers in Syria who had been made to stand in the sun with oil poured
over their heads. He asked: 'What is this?' He was told: 'They are being
punished due to (evading) the kharaj (land tax)', and in another narration,
'they are being punished for (evading) the jizyah.' Hisham said: 'I testify
that I heard the Messenger of Allah
saying: 'Allah will punish those
who punish people in this world.' He then went to the amir (leader) and
narrated the hadith to him, and he ordered that they be released." (Muslim,
Ahmad, Abū Dāwūd)
Vocabulary and Definitions
Kharaj is the land tax on produce paid by non-Muslims.

294
RIYĀD AL-ȘĀLIĶĪN
Jizyah is the protection tax paid by non-Muslims living in an Islamic state.
Commentary
The hadith contains a stern warning for those who unjustly punish the weak and poor. "Allah
will punish those who punish people in this world," because denigrating the honour of a
human being is a major sin and will never go unpunished in the Hereafter.
Additional Points
v The Șahabah
engaged in commanding good and forbidding evil whenever they had
the opportunity.
Hadith 1607
حِمَاراً مَوْسُومَ الوَجْهِ ، فَأَنْكَرَ ذَلِكَ ؟ فَقَالَ
، قَالَ : رأى رسول الله
وعن ابن عباس رضي
: (( واللهِ لا أسِمُهُ إِلَّ أَقْصَى شَيْءٍ مِنَ الوَجْهِ)) وأمَرَ بِحِمَارِهِ فَكُوِيَ فِي جَاعِرَتَيْهِ ، فَهُوَ أوَّلُ
مَنْ كَوَى الجَاعِرَتَيْنِ . رواه مسلم .
(( الجَاعِرَتَانِ )) : نَاحِيَّةُ الوَرِكَيْنِ حَوْلَ الدُّبُرِ .
Ibn ‘Abbās
narrates: "The Messenger of Allah
saw a donkey whose
face had been branded and disapproved of it. Ibn 'Abbas
de said: 'By Allāh,
I do not brand except on a spot that is furthest away from its face,' and
then ordered his donkey to be branded on its hips. He was the first to
brand on hips." (Muslim)
Hadith 1608
﴿ مَرَّ عَلَيْهِ حِمَارٌ قَدْ وُسِمَ فِي وَجْهِهِ ، فَقَالَ : (( لَعَنَ اللهُ الَّذِي وَسَمَهُ))
وعنه : أنَّ النبيَّ
. رواه مسلم .
عَنِ الضَّرْبِ في الوَجْهِ ، وَعَنِ الوَسْمِ في الوَجْهِ .
وفي رواية لمسلم أيضاً: نهى رسول الله
Ibn 'Abbas ws narrates that a donkey that had been branded on its face
passed by the Messenger of Allah
. He said: "May Allah curse the one
who branded it." (Muslim)
Another narration has: "The Messenger of Allah
prohibited striking
the face and branding the face."

295
RIYĀD AL-ȘĀLIĶĪN
Commentary
Striking an animal on the face is prohibited. Striking a human being on the face is prohibited
to a greater extent for the following reasons: the face is the most honourable portion of
the human body, it is the point of beauty, it is delicate and retains marks of an assault, and
striking it may result in permanent injury to the sight, hearing, etc.
CHAPTER 283
باب تحريم التعذيب بالنار في كل حيوان حَتَّى النملة ونحوها
Chapter on the prohibition of punishing any living creature, even an ant,
etc. with fire
Hadith 1609
عن أبي هريرةَ لِلَّهُ قَالَ: بعثنا رسولُ اللهِ ﴿ فِي بَعْثٍ، فَقَالَ: ((إِنْ وَجَدْتُمْ فُلَاناً وَفُلاناً
)) لِرَجُلَيْنِ مِنْ قُرَيْشٍ سَمَّاهُمَا ((فَأَحْرِقُوهُمَا بِالنَّارِ)) ثُمَّ قَالَ رسولُ الله ﴿ حِيْنَ أرَدْنَا
الخرُوجَ: (( إِنِّي كُنْتُ أَمَرْتُكُمْ أَنْ تُحْرِقُوا فُلاناً وَقُلاناً، وإِنَّ النَّارَ لا يُعَذِّبُ بِهَا إِلَّ الله ، فإنْ
وَجَدْتُمُوهُما فَاقْتُلُوهُما )) . رواه البخاري.
Abū Hurayrah 4% narrates: "The Messenger of Allah
sent us on a military
expedition saying: 'If you find so-and-so and so-and-so person - two men
from the Quraysh whom he named - burn them with fire.' As we were about
to leave, he said to us: 'I had ordered you to burn so-and-so and so-and-so
person, however only Allah may punish with fire. If you find them, kill
them." (Bukhārī, Ahmad)
Commentary
The two men were Habbar ibn al-Aswad and Nafi' ibn 'Abd al-Qays. Habbar was the one who
had prodded the camel which Zaynab
s, the daughter of the Messenger
, was riding
while migrating to Madinah Munawwarah. She fell to the ground and was severely injured
as a result.
The Messenger
initially commanded that the two sinners be burnt, but then retracted
because Allah & revealed to him that only He may punish with fire.

296
RIYĀD AL-ȘĀLIĶĪN
Hadith 1610
وعن ابن مسعودٍ ﴿لَ قَالَ: كنَّا مَعَ رسول الله:﴿ فِي سَفَرٍ، فَانْطَلَقَ لحَاجَتِهِ ، فَرَأيْنَا حُمَّرَةً
مَعَهَا فَرْخَانٍ ، فَأَخَذْنَا فَرْخَيْهَا، فَجَاءَتِ الحُمَّرَةُ فَجَعَلَتْ تَعْرِشُ فَجَاءَ النَّبِيُّ: ﴿ه فَقَالَ: ((
مَنْ فَجَعَ هذِهِ بِوَلَدِهَا؟ ، رُدُّوا وَلَدَهَا إِلَيْهَا)). ورأَى قَرْيَةَ نَمْلِ قَدْ حَرَّقْنَاهَا، فَقَالَ : (( مَنْ
حَرَّقَ هذِهِ؟ )) قُلْنَا: نَحْنُ قَالَ : ((إِنَّهُ لا يَنبَغِي أَنْ يُعَذِّبَ بِالنَّارِ إِلَّ رَبُّ النَّارِ)) . رواه أَبُو
داود بإسناد صحيح .
قَوْله : ((قَرْيَةُ نَمْلٍ )) مَعْنَاهُ : مَوضْعُ النَّمْلِ مَعَ النَّمْلِ .
Ibn Mas'ūd
narrates: "We were with the Messenger of Allah
on a
journey when he went to relieve himself. In the interim, we noticed a red
bird with two chicks, so we took the chicks. The red bird came and began
flapping its wings. The Messenger of Allah
came and asked: 'Who has
distressed this bird by taking its chicks? Return its chicks to it.' He also
noticed an ant hill which we had set alight. He said: 'Who set fire to this?'
We replied: 'We did.' He said: 'None may punish with fire except the Lord
of fire." (Abū Dāwūd)
Commentary
That the Messenger
commanded the Șahabah A
to return the chicks to the mother bird
teaches us that it is compulsory to be merciful to every creation that has a soul.
Regarding ants, it is permissible to kill only such ants that cause harm to a person.
CHAPTER 284
باب تحريم مطل الغني بحقِّ طلبه صاحبه
Chapter on the prohibition of a wealthy person delaying the payment of his
debt
قَالَ الله تَعَالَى: ﴿إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمْنُتِ إِلَّى اَهْلِهَا﴾ (النساء: ٥٨)،
Allāh &s says: "Verily Allah instructs you to return trusts to their rightful
owners." (Sūrah al-Nisā', 58)

297
RIYĀD AL-ȘĀLIĶĪN
وقال تَعَالَى: ﴿فَإِنْ آَمِنَ بَعْضُكُمْ بَعْضَا فَلْيُؤَدِّ الَّذِى اْتُمِنَ آَمَانَتَهُ﴾ (البقرة: ٢٨٣).
Allāh &s says: "If you trust each other, then the one who has been entrusted
should fulfil his trust." (Sūrah al-Baqarah, 283)
Hadith 1611
◌ِ، قَالَ : (( مَطْلُ الغَنِيِّ ظُلْمٌ، وَإِذَا أُنْبَعَ أَحَدُكُمْ عَلَى
وعن أَبي هريرة ﴿ه: أنَّ رسول الله
مَلِيٍ فَلْيَتْبَعِ )) . متفق عَلَيْهِ .
معنى (( أَتبع )) : أَحِيل .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
procrastination of a wealthy person is oppression. If a wealthy person
undertakes to pay your debt, accept his undertaking." (Bukhārī, Muslim,
Ahmad, Ibn Mājah)
Commentary
In another hadith the Messenger
said: "Pay the labourer before his perspiration dries."
(Ibn Mājah) These ahādīth teach us that a person who delays payment for a purchase or
service, or delays in settling a debt despite having the means to do so, commits a major sin.
One who is wealthy but does not have access to his wealth for some reason is excluded from
this prohibition.
The hadith also advises us to accept the undertaking of payment from a third party because
it is a means of realising the objective, namely settling the debt.
CHAPTER 285
باب كراهة عود الإِنسان في هبة لم يُسلِّمها إِلَى الموهِوبِ لَهُ وفي هبة وهبها لِولده وسلمها أَوْلِم يسلمها
وكراهة شرائه شَيْئاً تصدّق بِهِ من الّذِي تصدق عَلَيْهِ أوْ أخرجه عن زكاة أوْ كفارة ونحوها وَلا بأس
بشرائه من شخص آخر قَدْ انتقل إِلَيْهِ
Chapter on the detestability of a person taking back a gift which he has not
as yet handed over, and a gift to his child whether he has handed it over or
not. The detestability of purchasing an item from a person to whom one has
given it as sadaqah, zakāh, kaffārah, etc .; there is no harm in purchasing it

298
RIYĀD AL-ȘĀLIĶĪN
from a third party in whose possession it was transferred
Introduction
The chapter heading mentioned by Imam Nawawi > is according to the Shafi'i school.
According to the Hanafi school, one is only prohibited from reclaiming a gift which was
handed over and is in the possession of another person.
Hadith 1612
، قَالَ : (( الَّذِي يَعُودُ فِي هِبَتِهِ كَالكَلْبِ يَرْجِعُ في
: أنّ رسول الله
وعن ابن عباس رضيـ
فَيْئِهِ )) . متفق عَلَيْهِ .
وفي رواية : (( مَثَلُ الَّذِي يَرْجِعُ في صَدَقَتِهِ ، كَمَثَلِ الكَلْبِ يَقِيُ ، ثُمَّ يَعُودُ فِي قَيْتِهِ فَيَأْكُلُهُ)) .
وفي روايةٍ : (( العائِدُ فِي هِبَتِهِ كالعائِدِ فِي قَيْئِهِ )) .
Ibn 'Abbas
š narrates that the Messenger of Allah
said: "One who
takes back a gift is like a dog that returns to its own vomit."
Another narration has: "The example of a person who takes back his charity
is like that of a dog that vomits and then returns to eat its own vomit."
Another narration has: "One who takes back his gift is like one who takes
back his vomit." (Bukhārī, Muslim, Nasa'ī)
Commentary
In this hadith, one who takes back his gift or charity has been likened to a dog, while the
item he takes back has been likened to vomit. This practice is therefore abhorrent from
both angles.
Hadith 1613
وعن عمر بن الخطاب ه قَالَ: حَمَلْتُ عَلَى فَرَسٍ فِي سَبِيلِ اللهِ فَأَضَاعَهُ الَّذِي كَانَ عِندَهُ
، فَأَرَدْتُ أن أَشْتَرِيَهُ ، وَظَنْتُ أَنَّهُ يَبِعُهُ بِرُخْصٍ ، فَسَأَلْتُ النَِّّ ◌ِ﴿اَ، فَقَالَ: ((لاَ تَشْتَرِهِ وَلاَ
تَعُدْ فِي صَدَقَتِكَ وإِنْ أَعْطَاكَهُ بِدِرْهَمِ ؛ فَإنَّ العَائِدَ في صَدَقَتِهِ كَالْعَائِدِ فِي قَيْئِهِ )) . متفق عَلَيْهِ .
قَوْله : (( حَمَلْتُ عَلَى فَرَسِ فِي سَبيلِ الله )) مَعنَاهُ : تَصَدَّقْتُ بِهِ عَلَى بَعْضِ المُجَاهِدِينَ .
'Umar ibn al-Khattab 4% narrates: "I gave away a horse (as sadaqah to a

299
RIYĀD AL-ȘĀLIĶĪN
mujahid) in the path of Allah, but he did not take good care of it. I wanted
to buy it back and thought that he would sell it to me at a low price. I asked
the Messenger of Allah
and he said: 'Do not buy it nor take back your
sadaqah even if he gives it to you for one dirham. One who takes back his
sadaqah is like one who takes back his own vomit." (Bukhārī, Muslim, Ahmad)
Commentary
It is Makrūh (detestable) to reclaim ownership of one's sadaqah, zakāt, kaffārah or gift from
the person to whom it was given. One of the reasons for the impermissibility of repurchasing
such an item is that the new owner will sell it to the initial owner at a cheaper price, and
this will amount to the latter giving less in charity. However, if it returns to a person through
inheritance or after being transferred to a third person, it will be permissible.
CHAPTER 286
باب تأكيد تحريم مال اليتيم
Chapter on the severe prohibition of devouring the wealth of an orphan
قَالَ الله تَعَالَى: ﴿إِنَّ الَّذِيْنَ يَأْكُلُوْنَ آَمْوَالَ الْيَتْمُى ظُلْمًا إِنَّمَا يَأْكُلُوْنَ فِىْ بُطُوْنِهِمْ نَارًا
وَسَيَصْلَوْنَ سَعِيْرًا﴾ (النساء : ١٠)،
Allāh & says: "Indeed those who unjustly consume the wealth of orphans,
they consume only fire in their bellies. Very soon they shall enter the
Blaze." (Sūrah al-Nisā', 10)
وقال تَعَالَى: ﴿وَلَا تَقْرَبُوْا مَالَ الْيَتِيْمِ إِلاَّ بِالَّتِى هِىَ اَحْسَنُ﴾ (الأنعام: ١٥٢)،
Allāh &s says: "And approach the wealth of an orphan only in a favourable
manner." (Sūrah al-An'ām, 152)
وقال تَعَالَى: ﴿ وَيَسْئَلُوْنَكَ عَنِ الْيَّثُمُى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِنْ تُخَالِطُوْهُمْ فَاخْوَانُكُمْ
وَاللهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ﴾ ( البقرة : ٢٢٠).
Allāh &s says: "They ask you regarding orphans. Say: 'To do what is for
their good is best. And if you mix your affairs with theirs, then they are

300
RIYĀD AL-ȘĀLIĶĪN
your brothers. Allah knows those who mean mischief and those who mean
good." (Sūrah al-Baqarah, 220)
Hadith 1614
، قَالَ : ((اجْتِبُوا السَّبْعَ الْمُوبِقَاتِ!)) قالُوا: يَا
وعن أبي هريرة ﴿لله ، عن النبيِّ
رَسُولَ اللهِ ، وَمَا هُنَّ؟ قَالَ: (( الشِّرْكُ باللهِ ، والسِّحْرُ ، وَقَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللهُ إِلَّ
بِالحَقِّ ، وأكلُ الرِّبَا ، وأكْلُ مَالِ اليَتِيمِ ، والتََّلِّي يَوْمَ الزَّحْفِ ، وقَذْفُ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ
الغَافِلاَتِ )) . متفق عَلَيْهِ .
(( المُوِقَاتِ )) : المُهْلِكات
Abū Hurayrah
narrates that the Messenger of Allah
said: "Refrain
from the seven destructive sins." The Sahabah asked: "What are they, O
Messenger of Allah?" He replied: "Ascribing partners with Allah, black magic,
killing a person whom Allah has forbidden unless for justice, consuming
usury (interest), consuming the wealth of an orphan, fleeing from the
battlefield, and slandering chaste, innocent believing women." (Bukhārī,
Muslim, Abū Dāwūd)
Commentary
This hadith will be mentioned in a future chapter. See hadith 1793. While this hadith mentions
seven major sins, scholars state that there are up to seventy such sins. The harms of these
sins are not limited to the perpetrator, but extend to many people.
1. Shirk. Associating partners with Allah & is the worst of sins. One who indulges in it will
forever be doomed to Hell.
2. Black magic. According to Imam Malik ds and other scholars, one who engages in it
becomes a disbeliever. According to Imam Abu Hanīfah , it is Harām (forbidden) to learn
it and one who does so will be a sinner. However, even according to Imam Abu Hanifah
one who worships or honours another being besides Allah &'s while engaging in black magic
will become a disbeliever.
3. Killing a person is only justified in Islam for three reasons: punishment for adultery, murder
and irtidād (abandoning Islam).
4. Interest is strongly forbidden in the Qur'an and various ahadith. In one particular hadith,
it is stated that one who consumes interest is like one who commits incest with his mother.