النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
geomancers, and those who take omens by castings stones, barley, etc.
Hadith 1668
﴿ أَنَاسٌ عَنِ الكُهَّانِ، فَقَالَ : (( لَيْسُوا بِشَيءٍ))
عن عائشة له، قالت : سأل رسُولَ اللهِ
فَقَالُوا: يَا رَسُولَ اللهِ إِنَّهُمْ يُحَدِّثُونَا أَحْيَاناً بِشَيءٍ، فَيَكُونُ حَقّاً؟ فقالَ رسُولُ اللهِ حه: ((
تِلْكَ الكَلِمَةُ مِنَ الحَقِّ يَخْطَفُهَا الجِنِّيُّ فَيَقُرُّهَا فِي أَذُنِ وَلِيَّهِ ، فَيَخْلِطُونَ مَعَهَا مثَّةَ كَذْبَةٍ )) .
متفق عليه .
وفي رواية للبخاري عن عائشة ها: أنَّها سمعتْ رسُولَ اللهِ ﴿ه يقولُ: ((إِنَّ المَلائِكَةَ
تَنْزِلُ فِي العَنَانِ - وَهُوَ السَّحَابُ - فَتَذْكُرُ الأَمْرَ قُضِيَ فِي السَّماءِ ، فَيَسْتَرِقُ الشَّيْطَانُ السَّمْعِ
، فَيَسْمَعُهُ ، فَيُوحِيه إِلَى الكُهَّانِ ، فَيَكْذِبُونَ مَعَهَا مِنَةَ كَذْبَةٍ مِنْ عِنْدِ أَنْفُسِهِمْ )) .
قَولُهُ: ((فَيَقُرُّهَا)) هو بفتح الياء وضم القاف والراء، أي: يُلْقِيها، ( والعَنانِ )) بفتح العين .
'A'ishah ws narrates: "Some people asked the Messenger of Allah
about
fortune tellers, so he replied: 'There is no truth to them.' They said: 'O
Messenger of Allah! They sometimes inform us of certain things which turn
out to be true.' The Messenger of Allah
said: 'That is a word of truth
which the jinn picked up and then cast into the ear of his friend, and they
(the fortune tellers) then pollute it with a hundred lies."
In a narration of Bukhārī, 'A'ishah wes narrates that she heard the Messenger
of Allāh
saying: "The angels descend to the clouds and discuss a matter
which has been decided in the heavens. Shaitan eavesdrops and hears it.
He conveys it to the fortune tellers who then pollute it with a hundred
lies from their side." (Bukhārī, Muslim, Ahmad)
Commentary
Fortune telling entails providing information of future events and claiming to have knowledge
of the unseen. This was very common amongst the pagan Arabs before the coming of the
Messenger
. The jinns would proceed to the heavens and eavesdrop on the conversations
of the angels regarding matters which had been decreed in the heavens. They would then
proceed to the fortune tellers and inform them of what they had heard. These fortune tellers
would then add lies to it and convey it to people. After the prophethood of the Messenger
of Allāh
the jinn were prevented from going up to the heavens by being pelted with a
blazing flame.

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RIYĀD AL-ȘĀLIĶĪN
Muslims are prohibited from going to fortune tellers, palm readers, astrologers, gypsies,
horoscope readers and so forth because of their claim of having knowledge of the unseen,
and because the information they provide is generally false.
Hadīth 1669
، قال : ((مَنْ
13
، وتَظيـ
ا ، عن النّبيّ
وعن صَفِيَّةَ بِنتِ أبي عُبيدٍ ، عن بعض أزواجِ النَّبِّ
أَتَى عَرَّافاً فَسَأَلَهُ عَنْ شَيْءٍ فَصَدَّقَهُ ، لَمْ تُقْبَلْ لَهُ صَلَةٌ أَرْبَعِينَ يَوماً )) . رواه مسلم .
Şafīyyah bint Abī 'Ubayd12 relates from one of the wives of the Messenger of
Allāh
that he said: "One who goes to a diviner and asks him something,
and then believes it, his salah will not be accepted for forty days." (Muslim)
Commentary
A diviner is one who interprets certain signs and then comes to know of hidden matters such
as the location of stolen goods. Learning or teaching such knowledge is prohibited. Believing
in it destroys the rewards of one's righteous actions, since it is a form of shirk (polytheism)
when a person equates the knowledge of people with Allah's &s knowledge of the unseen.
Scholars state that while a person is not obligated to repeat his salah, the fact that one will
not be rewarded for forty days of salah highlights the severity of the sin.
Hadīth 1670
يقولُ : ((العِيَافَةُ ، وَالطِّيَرَةُ ،
وعَنْ قَبِيصَةَ بنِ المُخَارِقِ ﴿هَ قال : سمعتُ رَسُولَ الله
والطَّرْقُ ، مِنَ الجِبْتِ )) . رواه أبو داود بإسناد حسن .
وقال : (( الطَّرْقُ)) هُوَ الزَّجْرُ: أَيْ زَجْرُ الطَّيْرِ وَهُوَ أَنْ يَتَيَمَّنَ أو يَتَشَاءَمَ بِطَيَانِهِ ، فَإِنْ طَارَ
إلَى جِهَةِ الْيَمِين ، تَيَّمَّنَ ، وإنْ طَارَ إِلَى جِهَةِ الْيَسَارِ ، تَشَاءَمَ . قال أبو داود : (( والعِيَافَةُ ))
: الخَطُّ . قالَ الجَوْهَرُّ في الصِّحَاحِ : الجِبْتُ كَلِمَةٌ تَقَعُ عَلَى الصَّنَمِ وَالكَاهِنِ والسَّاحِرِ
وَنَحْوِ ذلِكَ .
Qabīsah ibn al-Mukhariq 4% narrates: I heard the Messenger of Allah
saying: "Predicting the future by drawing lines, taking omens from the
flight of birds and casting of stones is Satanic." (Abū Dāwūd)
12 Safīyyah bint Abī 'Ubayd
was the wife of Ibn 'Umar

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RIYĀD AL-ȘĀLIĶĪN
Abu Dawud narrated it with a sound chain of narrators and said that kJl
refers to letting birds free to fly off and when they fly to the right it is a
good omen and when they fly to the left it is a bad omen. Abū Dawūd said
that auJi is to draw lines. Jawharī stated in al-Sihah that & may refer to
idols, fortune tellers, those who do black magic, etc.
Vocabulary and Definitions
This hadith explains the prohibition of various acts:
1. ¿ UJI - A fortune teller draws many lines on a soft piece of ground. Then he erases them,
two at a time, until only one or two remain. If there are two, it is believed to be a sign of
good luck, otherwise it is a sign of bad luck.
2. As - It refers to taking any evil omen or bad luck.
3. 3LJI - Taking omens from birds, as explained by Imam Nawawi (05. It could also refer to
casting of stones and taking omens from them.
Commentary
Islam has negated, refuted and strongly condemned all such actions by stating that they have
no effect in drawing benefit or removing harm. Believing in them is a form of misguidance
because they are based on lies, conjecture and assumptions, together with claiming knowledge
of the unseen. The Qur'an states,
( قُل لَّا يَعْلَمُ مَنْ فِى السَّمُوْتِ وَالْأَرْضِ الْغَيْبَ إِلَّ اللهُ﴾
Say, "None in the heavens and the earth has knowledge of the unseen but
Allāh. (Sūrah al-Naml, 65)
Muslims should instead hold firm onto the book of Allah de and the Sunnah of the Messenger
of Allāh
because these are the true sources of peace, safety and success.
Hadith 1671
: (( مَنِ اقْتَبَسَ عِلْماً مِنَ النُّجُوم ، اقْتَسَ
وعن ابن عباس ◌َ ◌ّه، قال: قال رسولُ الله ﴾
شُعْبَةً مِنَ السِّحْرِ زَادَ ما زَادَ )) . رواه أبو داود بإسناد صحيح .
Ibn 'Abbas
narrates that the Messenger of Allah
said: "One who
acquires knowledge of astrology actually acquires a branch of magic. As
his knowledge of astrology increases, his knowledge of magic increases."
(Abū Dāwūd, Ahmad)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Astrology refers to reading of the stars in order to predict the future. Horoscopes are the
result of astrology. The study of astrology has been likened to magic since both lay claim to
knowledge of the unseen and hidden powers. Islam forbids it in the strongest terms.
It should be noted that astronomy which is the study of the stars and other celestial bodies,
is necessary and at times compulsory because of the need to determine time, qiblah direction,
etc.
Hadith 1672
وعن مُعاوِيَةَ بنِ الحَكَمِ ﴿ه قال : قلتُ : يا رسُولَ اللهِ إِنِّي حديثُ عَهْدِ بالجاهِليَّةِ ، وَقَدْ
جَاءَ اللهُ تَعَالَى بِالإسْلاَمِ ، وإِنَّ مِنَّا رِجَالاً يَأْتُونَ الكُهَّانَ ؟ قال : (( فَلاَ تَأْتِهِمْ )) قُلْتُ : وَمِنَّا
رِجَالٌ يَتَطَيُّونَ ؟ قَالَ : (( ذَلِكَ شَيْءٌ يَجِدُونَهُ فِي صُدُورِهِمْ ، فَلاَ يَصُدُّهُمْ)) قُلْتُ : وَمِنَّا
رِجَالٌ يَخُطُونَ ؟ قَالَ : ((كَانَ نَبِيٍّ مِنَ الأَنْبِيَاءِ يَخُطُّ ، فَمَنْ وَافَقَ خَطَّهُ ، فَذَاكَ)) . رواه مسلم .
Mu'āwiyah ibn al-Hakam Kg
¿ narrates: "I said: 'O Messenger of Allah! I just
recently left ignorance and Allah brought Islam, but there are still some
among us who go to fortune tellers.' He said: 'Do not go to them.' I said:
'There are some among us who take good and evil omens from the flight
of birds.' He said: 'That is something which they experience in their hearts,
so it should not prevent them (from their objective).' I said: 'There are
those among us who practise geomancy.' He said: 'One of the Messengers
used to practise geomancy, so one whose geomancy conforms with his (the
Messenger's) geomancy, it is correct." (Muslim)
Commentary
The hadith prohibits fortune telling, evil omens and geomancy.
The phrase, "That is something which they experience in their hearts, so it should not prevent
them (from their objective)," means that if such superstitious thoughts occur to a person, he
will not be held responsible for it by Allah &S. He will only be held responsible if he converts
such thoughts into action. Further, such thoughts should not prevent or discourage him from
what he intends doing. He should place his reliance upon Allah de, be positive and not be
bogged down by superstition. In today's times, such superstition is still to be found in various
forms, such as fear of the number thirteen, black cats crossing one's path, walking beneath
a ladder, etc. Such beliefs should be avoided.

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RIYĀD AL-ȘĀLIĶĪN
The knowledge of geomancy was granted to one of the previous Messengers &
. He knew
the rules and principles of this permissible science, and by means of it, he would inform
people of certain matters. After his passing away, the knowledge of it was raised, hence one
will never know whether his practice of it nowadays conforms with that of the Messenger's.
For this reason, we are now prohibited from indulging in it.
Hadīth 1673
وعن أَبي مَسعودِ البدريِّ ◌َهُ: أَنَّ رَسُولَ اللهِ ﴾لن نَهَى عَنْ ثَمَنِ الكَلْبِ ، وَمَهْرِ الْبَغِيِّ،
وَحُلْوَانِ الكَاهِنِ . متفق عَلَيْهِ .
Abū Mas'ūd al-Badrī 4% narrates: "The Messenger of Allah
prohibited
the income derived from the sale of dogs, the income from prostitution,
and the earnings of a fortune teller." (Bukhārī, Muslim, Ahmad)
Commentary
According to some scholars, buying and selling of every type of dog is prohibited, however
Imam Abū Hanīfah & and other scholars say that the prohibition is restricted to untrained
dogs. Hence, if a dog is trained for hunting, then one can sell it due to the effort he has put
into training it.
The income of a prostitute and that of a fortune teller is Haram (forbidden) according to all
the scholars because of the sinful nature of their actions. Just as earning money from these
sinful occupations is Haram, giving money to acquire such services is also Harām.
CHAPTER 304
باب النهي عن النَّطَِّ
Chapter on the prohibition of believing in omens
فِيهِ الأحاديث السابقة في الباب قبله
The ahadith of the previous chapter are also relevant here.
Hadith 1674
﴾ : (( لاَ عَدْوَى وَلاَ طِيَرَةَ ، وَيُعْجِبُنِي الفَالُ)) قالُوا
وعن أنس ﴿ّهُ قَالَ : قَالَ رسولُ اللهِ

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RIYĀD AL-ȘĀLIĶĪN
: وَمَا الفَأَلُ ؟ قَالَ : (( كَلِمَةٌ طَيِبَةٌ )) . متفق عَلَيْهِ .
Anas
% narrates that the Messenger of Allah
said: "There is no such
thing as a contagious disease and there is no such thing as an evil omen,
although a good omen pleases me." The Sahabah a asked: "What is a good
omen?" He replied: "A good word." (Bukhārī, Muslim, Ahmad)
Commentary
Some scholars state that there is no such thing as contagious diseases because all sicknesses
are directly from Allah &S. However, many other scholars state the Messenger's
statement
that "there is no such thing as a contagious disease" was in refutation of the wrong belief of
the polytheists. They believed that sicknesses were contagious by their very nature and the
decision of Allah &s played no part in it. They rejected Allah & as the Creator of means
and believed exclusively in the power of means. The Messenger
sought to correct this
belief and explained that these sicknesses do not spread except by the will of Allah &S. For
this reason, the Messenger of Allah
also said, "When you hear of a plague in a particular
place, do not enter it," (Bukhārī, Muslim) "Run away from a leper as you run away from a
lion," (Ahmad, Bukhārī) and "A sick person should not be brought before a healthy person."
(Bukhārī, Muslim).
In addition, a person is commanded to abstain from such things which can be a means of
his destruction or harm, even though the final doer is Allah &S. This is similar to our belief
regarding sustenance. A person must have conviction that sustenance comes only from Allah
cks, but he is allowed to utilise the means of earning it. Similarly, cure is only from Allah des,
but a person utilises medication as a means of cure. As for those whose īman and reliance on
Allah & is strong, there is no harm for them in abandoning even the lawful means, especially
if there is some general or specific benefit in doing so.
Regarding good omens, if a person hears a word or statement which creates hope in him in
attaining his objective, then he should regard it as a good omen and have hope in Allah's
Les mercy. For example, if one who is ill hears the words, 'One who cures' he may take a
positive omen from this hoping that he will recover from his illness. Allah & states, "I am
in accordance with My servant's thoughts." (Bukhārī) If our hopes and words regarding Allah
Les are positive, the results will be positive. On the other hand, if our thoughts and words are
negative, then this will create despondency and despair which are contrary to the character
of a believer.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1675
وعن ابن عمر ﴿هَا، قَالَ: قَالَ رسول الله ﴿: ((لا عَدْوَى وَلاَ طِيَرَةَ. وإنْ كَانَ الشُّؤْمُ في
شَيْءٍ فَفِي الدَّارِ ، وَالمَرْأَةِ ، والفَرَسِ )) . متفق عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "There is no
such thing as a contagious disease and there is no such thing as an evil
omen. If there was bad luck in anything, it would have been in houses,
women and horses." (Bukhārī, Muslim)
Commentary
The hadith teaches us that there is no such thing as an evil omen because everything occurs by
the decree and will of Allah Ks, not the flight of birds or other such superstitious phenomena.
The hadith does not mean that evil omens are present in the three aforementioned things,
rather that if we hypothetically assume that evil omens were a reality, then they would be
in these things. The reality is that there are no such things as evil omens.
Hadith 1676
كَانَ لا يَتَطَيَّرُ . رواه أَبُو داود بإسناد صحيح .
وعن بُرِيْدَةَ طُهُ : أنَّ النبيَّ
Buraydah 4% narrates that the Messenger of Allah
did not take evil
omens. (Abū Dāwūd, Ahmad)
Hadīth 1677
وعن عُروة بن عامر ﴿هُ قال: ذُكِرَتِ الطَِّرَةُ عِنْدَ رَسولِ اللهِ ﴿، فقالَ: ((أحْسَنُهَا الفَأْلُ.
وَلاَ تَرُدُّ مُسْلِماً فإذا رَأى أحَدُكُمْ ما يَكْرَهُ، فَلْقَلْ: اللَّهُمَّ لاَ يَأْتِي بِالحَسَناتِ إلَّ أَنْتَ ، وَلاَ يَدْفَعُ
السَّيَِّاتِ إلَّ أَنْتَ ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إلاَّ بِكَ )) حديث صحيح رواه أبو داود بإسناد صحيح .
‘Urwah ibn 'Āmir
s narrates: "The taking of omens was mentioned in
the presence of the Messenger of Allah
He said: 'The best omen is a
good omen, but it should not deter a Muslim (from his objective). When
any of you sees something that he dislikes, he should say: "O Allah! None
but You brings good and none but You repels evil. There is no might and
power except from You." (Abū Dawud)

348
RIYĀD AL-ȘĀLIĶĪN
Commentary
If doubts creep into the heart of a person regarding evil omens or superstitious beliefs, it
is Mustahab (advisable) to recite the du'a' mentioned here as it reaffirms a person's īman in
. محل Allah
The phrase, "it should not deter a Muslim (from his objective)" means that omens should not
frighten a Muslim from pursuing permissible actions and endeavours. Hence, he should not
be put off from travel, trade or other aspects of life as he should know that nothing besides
Allah &s can cause harm or benefit.
CHAPTER 305
باب تحريم تصوير الحيوان في بساط أو حجر أو ثوب أو درهم أو مخدة أو دينار أو وسادة وغير ذلك
وتحريم اتخاذ الصور في حائط وسقف وستر وعمامة وثوب ونحوها والأمر بإتلاف الصورة
Chapter on the prohibition of making images of living things on rugs,
stones, clothes, dirhams, cushions, dinars, pillows, etc; the prohibition
of forming images on walls, roofs, curtains, turbans, clothes, etc; and the
command to obliterate images.
Hadīth 1678
قال : (( إِنَّ الَّذِينَ يَصْنَعُونَ هذِهِ الصُّوَرَ يُعَذَّبُونَ يَوْمَ
•عمر طه: أنَّ رَسُولَ اللهِ
عن ابن عمر ـ
القِيامَةِ، يُقَالُ لَهُمْ : أَحْيُوا مَا خَلَقْتُمْ )) . متفق عليه .
Ibn ‘Umar
narrates that the Messenger of Allah§
said: "Those who
make images will be punished on the day of Qiyamah. They will be told:
'Bring to life what you created." (Bukhārī, Muslim)
Commentary
The prohibition here refers to images of animate objects such as human beings, animals,
birds, fish, etc. as it is permissible to draw or create images of inanimate objects such as
trees, buildings, rivers, etc. The hadith provides a severe warning for the makers of animate
images whether they are hand-drawn, photographs from a camera or digital photography.
Scholars state that if a person makes images of animate objects with the intention of imitating
Allāh &S as the Creator, then he will become a disbeliever. If one does so without this intention,

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RIYĀD AL-ȘĀLIĶĪN
he will be a flagrant sinner. Because he imitated Allah's & attribute of being the Creator, he
will be reprimanded by being commanded to place life into it. He will obviously not be able
to do so and will thus be punished in the Hereafter.
Hadīth 1679
مِنْ سَفَرٍ ، وَقَدْ سَتَرْتُ سَهْوَةً لِي بِقِرامٍ فِيهِ
وعن عائشة عليها ، قالت : قَدِمَ رسُولُ الله
تَمَاثِيلُ ، فَلَمَّا رَاهُ رَسُولُ اللهِ ﴿ تَوَّنَ وَجْهُهُ، وقالَ: (( يَا عَائِشَةُ ، أَشَدُّ النَّاسِ عَذَاباً عِندَ اللهِ
يَوْمَ القِيَامَةِ الَّذِينَ يُضَاهُونَ بِخَلْقِ اللهِ! )) قَالَتْ: فَقَطَعْنَاهُ فَجَعَلْنَا مِنْهُ وِسَادَةً أوْ وِسَادَتَيْنِ
. متفق عليه .
((القِرامُ)) بكسرِ القاف هو : السِّتْرُ. ((وَالسَّهْوَةُ )) بفتح السينِ المهملة وهي : الصَّفَةَ
تَكُونُ بَيْنَ يَدَيِ البَيْتِ ، وقيلَ : هِيَ الطَّقُ النَّافِذُ في الحَائِطِ .
'A'ishah wes narrates: "The Messenger of Allah
returned from a journey,
while I had covered the porch of my house with a curtain which had images
on it. When the Messenger of Allah
saw it, his face changed colour. He
said: 'O 'A'ishah! Those who will receive the severest punishment by Allah
on the day of Qiyamah will be those who make things like the creation of
Allāh.' She said: 'So we cut it up and made one or two pillows from it."
(Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 650. It teaches us that images of animate
objects should not be kept or used for decorative purposes. The prohibition is even greater
when such images are hung up or placed in a frame as a form of honour or respect. Scholars
state that the maker of an image will be punished as well the end user because such objects
are produced due to the demand for them.
If an image was produced in any way, it should be destroyed in such a manner that no form
of the living being remains.
Additional Points
A believer should express his anger when the commands of Allah Les are violated.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1680
وعن ابن عباس عظيمًا، قال: سمعتُ رسولَ اللهِ ﴿ يقولُ: ((كُلُّ مُصَوِّرٍ فِي النَّارِ يُجْعَلُ
لَهُ بِكُلِّ صُورَةٍ صَوَّرَهَا نَفْسٌ فَيُعَذِّبُهُ فِي جَهَنَّمَ)). قال ابن عباس : فإِنْ كُنْتَ لاَ بُدَّ فَاعِلاً ،
فَاصْنِعِ الشَّجَرَ وَمَا لاَ رُوحَ فِيهِ. متفق عليه.
Ibn 'Abbas(
narrates: I heard the Messenger of Allah
saying: "Every
person who makes an image will be in the Hell-fire. Life will be given to
every image that he made, and it will then punish him in Hell." Ibn 'Abbas
said: "If you have to do so, you may make trees and objects which are
inanimate." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith teaches us that the more pictures one has made in this world, the more severely
one will be punished in the Hereafter. Scholars state that while forming images of inanimate
objects is permissible, if it is done unnecessarily, it is Makrūh Tanzīhī (disliked) because it is
an act of futility.
Hadith 1681
وعنه ، قال : سمعتُ رسولَ اللهِ حُ﴾، يقول: ((مَنْ صَوَّرَ صُورَةً فِي الدُّنْيَا، كُلِّفَ أَنْ يَنْفُخَ
فِيهَا الرُّوحَ يَومَ القِيَامَةِ وَلَيْسَ بِنَافِخِ )) . متفق عليه .
Ibn 'Abbas
narrates: I heard the Messenger of Allah
saying: "One
who makes an image in this world, will be compelled to breathe life into
it on the day of Qiyamah, and he will not be able to breathe life into it."
(Bukhārī, Muslim)
Hadith 1682
وعن ابن مسعودٍ ◌ّه قال: سمعتُ رسولَ اللهِ ﴿ يقولُ: ((إِنَّ أَشَدَّ النَّاسِ عَذَاباً يَومَ القِيَامَةِ
المُصَوِّرُونَ )) . متفق عليه .
Ibn Mas'ud 4% narrates: I heard the Messenger of Allah
saying: "The
people who will receive the severest punishment on the day of Qiyamah
will be those who made images." (Bukhārī, Muslim, Ahmad)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Some scholars are of the opinion that 'al here refers to those who make images of idols
which could be worshipped. By doing so, one will become a disbeliever, and since his evil
action leads others to the worst sin of shirk, he will receive the severest punishment. Other
scholars state that the word &y'all is general, hence all animate images, effigies and pictures
are included in this prohibition.
Whilst photographs are prohibited, photographs of pious people are prohibited to an even
greater extent since they can lead to idol worship.
Imam Nawawī as stated that scholars are of the view that making an image of a living being
is severely prohibited and amongst the major sins regarding which severe warnings have been
mentioned in the ahadith. It is prohibited because one is imitating the attribute of Allah &
being the Creator. He further stated that keeping images of animate objects in honour and
respect is prohibited, however if they are on a carpet which is trampled, or a pillow which
is not respected, then it is not prohibited.
Hadith 1683
يقولُ : (( قال اللهُ تَعَالَى: وَمَنْ أَظْلَمُ مِمَّنْ
وعن أبي هريرة ﴿له قال: سمعتُ رسُولَ اللهِ لُ﴾
ذَهَبَ يَخْلُقُ كَخَلْقِي؟ فَلْيَخْلُقُوا ذَرَّةً أوْ لِيَخْلُقُوا حَبَّةَ، أَوْ لِيَخْلُقُوا شَعِيرَةً )) . متفق عليه .
Abū Hurayrah &
narrates: I heard the Messenger of Allah
saying:
"Allāh &s said: 'Who can be more oppressive than the one who tries to
create something like My creation? Let them see if they can by creating
an atom, a grain seed or a barley seed" (Bukhārī, Muslim, Ahmad)
Commentary
Such an action is oppression because the attribute of Allah &'s is being assigned to the
creation. Allah des tells them to create a minute thing like an atom or a seed as a form of
rebuke and to prove their inability. This was also a miraculous prophecy of the Messenger
because man will never be able to produce any such object despite his sophistication in
science and progress in technology.
This hadith clearly explains the reason why picture making is forbidden. Creating and forming
of living beings is amongst the special qualities of Allah de, and none may compete with
Him in it. By forming a picture, a person is practically claiming to be a partner with Allah
des in this respect. Allah says,

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RIYĀD AL-ȘĀLIĶĪN
﴿ هُوَ اللهُ الْخَالِقُ الْبَارِئُ الْمُصَوِّرُ ﴾
He is Allah, the Creator, the Perfect Maker, the Fashioner. (Surah al-Hashr, 24)
We also learn from the hadith that the greater the degree of resemblance between the image
and the actual creation of Allah Ks, the greater the degree of prohibition because the extent
of challenging and attempting to resemble Allah & is greater when the image is closer to
the original. A photograph resembles the original to a greater degree than a hand-drawn
image, hence the former is prohibited to a greater extent.
Hadith 1684
، قال : ((لاَ تَدْخُلُ المَلائِكَةُ بَيْتاً فِيهِ كَلْبٌ وَلاَ
وعن أبي طلحة ﴿ه : أنَّ رسُولَ اللهِ
صُورَةَ )) . متفق عليه .
Abū Țalḥah
narrates that the Messenger of Allah
said: "Angels
do not enter a house in which there is a dog or an image (of an animate
object)." (Bukhārī, Muslim, Nasa'ī, Ahmad)
Hadith 1685
وعن ابن عمر ◌ُّهَا، قال: وَعَدَ رَسُولَ اللهِ ﴿ي جِبْرِيلُ أنْ يَأْتِيَهُ، فَرَاثَ عَلَيْهِ حَتَّى اشْتَدَّ عَلَى
رَسُولِ اللهِ ﴿١، فَخَرَجَ فَلَقِيَهُ جِبريلُ فَشَكَا إِلَيْهِ ، فَقَالَ: إِنَّا لاَ نَدْخُلُ بَيْنَا فِيهِ كَلْبٌ وَلاَ صُورَةٌ
. رواهُ البُخاري .
((راث )) : أبْطَأَ ، وهو بالثاء المثلثة .
Ibn ‘Umar
narrates: "Jibra'il promised the Messenger of Allah
that
he would come to him, but he was delayed in coming and it made the
Messenger of Allah Š
quite anxious. He then came out (of his home) and
Jibra'il met him. The Messenger of Allah$
complained about his delay
to which he replied: 'We (angels) do not enter a house in which there is a
dog or an image." (Bukhārī, Ahmad)
Hadith 1686
وعن عائشة ه، قالت: واعدَ رسولَ اللهِ﴿ه، جبريلُ عَ﴾، فِي سَاعَةٍ أَنْ يَأْتِيَهُ ، فَجَاءتْ
تِلْكَ السَّاعَةُ وَلَمْ يَأْتِهِ ! قَالَتْ: وَكَانَ بِيَدِهِ عَصاً، فَطَرَحَهَا مِنْ يَدِهِ وَهُوَ يَقُولُ : (( ما يُخْلِفُ

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RIYĀD AL-ȘĀLIĶĪN
اللهُ وَعْدَهُ وَلاَ رُسُلُهُ)) ثُمَّ الَّفَتَ، فَإِذَا جَرْوُ كَلْبٍ تَحْتَ سَرِيرِهِ . فقالَ: (( مَتَى دَخَلَ هَذَا
الكَلْبُ ؟ )) فَقُلْتُ: واللهِ مَا دَرَيْتُ بِهِ ، فَأَمَرَ بِهِ فَأَخْرِجَ ، فَجَاءُهُ حِبْرِيلُ ﴾، فقال رسُولُ
اللهِ ﴿: ((وَعَدْتَنِي، فَجَلَسْتُ لَكَ وَلَمْ تَأْتِي )) فقالَ: مَنَعَنِي الكَلْبُ الَّذِي كَانَ فِي بَيْتِكَ
، إِنَّا لاَ نَدْخُلُ بَيْتَ فِيهِ كَلْبٌ وَلاَ صُورَةٌ . رواه مسلم .
'A'ishah
% narrates: "Jibra'il promised the Messenger of Allah
that he
would come to him at a certain time. The time came, but Jibra'il did not
come. He had a staff in his hand and he threw it aside saying, 'Allah and
His Messengers (the angels) do not go back on their word.' He then turned
around and saw a puppy dog under his bed. He asked: 'When did this dog
come in?' I replied: 'By Allah, I did not even know it was here.' He ordered
that it be taken out and Jibra'il then came to him. The Messenger of Allah
said to him: 'You promised to come at a certain time and I sat waiting
for you but you did not come.' He replied: 'The dog that was in your house
prevented me from coming. We (angels) do not enter a house in which
there is a dog or an image (of an animate object)." (Muslim)
Commentary
The hadith informs us that angels of mercy do not enter a house which has a dog or animate
images. Other angels such as those that protect a person, those that write the actions of a
person, and the angel of death are not meant here because these angels are either always
present with a person or are not prevented from entering his home. One who is deprived of
the company of the angels of mercy, is deprived of their blessings, their seeking forgiveness
on his behalf, and their inspiring him to obey Allah &s.
Dogs which are permissible to keep such as security dogs, hunting dogs, farming dogs, herding
dogs, etc. do not prevent the angels from entering. However some scholars state that even
though keeping these dogs is permissible, precaution demands that they should be kept on
the outside of the house and not inside.
With regard to images, those images that are very small do not prevent angels from entering a
house. However, here too precaution demands that one should not display any images openly.
The angels do not enter a house in which there is a dog because angels are pure whereas dogs
are impure and emit a foul smell. Also, when a person disobeys Allah's & law of prohibiting
a dog to enter a house, he is deprived of the angels' company as a form of punishment.
Angels also do not enter a house in which there are animate images because of their hatred
for those who oppose the commands of Allah des.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1687
وعن أبي الهَيَّاجِ حَيَّنَ بِن حُصَيْنٍ ، قال: قال لي عَلَيُّ بن أبي طالب وطله: ألاَ أَبْعَنُكَ عَلَى
؟ أن لاَ تَدَعَ صُورَةً إِلَّ طَمَسْتَهَا ، وَلاَ قَبْراً مُشْرِفاً إِلَّ سَوَّيْتَهُ .
مَا بَعَثَنِي عَلَيْهِ رَسُولُ اللهِ ،
رواه مسلم .
Abū al-Hayyāj Hayyān ibn Husayn narrates: "'Alī ibn Abī Țālib
we said to
me: 'Should I not send you to do what the Messenger of Allah
sent me
to do? It is that you should not leave an image, without obliterating it, nor
an elevated grave, without levelling it." (Muslim, Hakim)
Commentary
The instruction to level a grave means that graves which are excessively high should be
brought to the level of one hand span.
The Messenger
practically demonstrated the teaching of destroying images when he gave
instructions for the idols and images in the Ka'bah to be destroyed. 'A'ishah was also stated
that the Messenger
would not leave anything in the house that had images without
destroying them. (Abū Dāwūd)
CHAPTER 306
باب تحريم اتخاذ الكلب إلا لصيد أو ماشية أو زرع
Chapter on the prohibition of keeping a dog except for hunting, herding or
farming
Hadith 1688
عن ابن عمر ظه، قال: سمعتُ رسُولَ اللهِ ﴿، يقولُ: ((مَنِ اقْتَنَى كَلْباً إلَّ كَلْبَ صَيْدٍ أوْ
مَاشِيَةٍ فَإِنَّهُ يَنْقُصُ مِنْ أَجْرِهِ كُلَّ يَومٍ قِيرَاطَانٍ)) . متفق عليه .
وفي رواية : ((قِيَرَاط)) .
Ibn ‘Umar
narrates: I heard the Messenger of Allah
saying: "One
who keeps a dog for any reason besides hunting or herding has two qīrāts
of his reward decreased every day." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1689
وعن أبي هريرة عنه قال: قال رسولُ اللهِ ﴿ه: ((مَنْ أَمْسَكَ كَلْباً، فَإِنَّهُ يَنْقُصُ كُلَّ يَومٍ مِنْ
عَمَلِهِ قِيرَاطٌ إلَّ كَلْبَ حَرْثٍ أوْ مَاشِيَةٍ)) . متفق عليه .
وفي رواية لمسلم : ((مَنْ اقْتَنَى كَلْباً لَيْسَ بِكَلْبٍ صَيْدٍ، وَلاَ مَاشِيَةٍ وَلاَ أرْضٍ، فَإِنَّهُ يَنْقُصُ مِنْ
أجْرِهِ قِيرَاطَانِ كُلَّ يَوْمٍ)) .
Abū Hurayrah &
" narrates that the Messenger of Allah
said: "One who
keeps a dog has one qīrāt of his actions decreased every day unless it is a
dog used for farming or herding."
A narration of Muslim has: "One who keeps a dog for any reason apart
from hunting, herding and farming has two qīrāts of his rewards decreased
every day." (Bukhārī, Muslim, Nasa'ī)
Vocabulary and Defintions
A qīrat is a measurement and refers to a fourteenth portion of something.
Commentary
A dog may be kept for hunting, protecting crops and animals or guarding property. Apart
from these reasons, it is Makrūh Tahrīmī to keep a dog. Scholars have given various reasons
for this prohibition.
1. It is extremely difficult to save oneself from their impurity and this may in turn decrease
the reward of one's salah, etc.
2. Dogs cause inconvenience to guests and others.
3. Dogs prevent angels from entering one's home.
4. Their impurity may contaminate utensils if one is negligent.
The difference of one qirat and two qirats in the two narrations may be attributed to the degree
of impurity associated with the dog. According to some scholars, it is relative to urban and
rural areas because there is a greater need for dogs in rural areas. Some scholars have stated
that the narration of two qirats is for Madinah Munawwarah and the other is for other areas.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 307
باب كراهية تعليق الجرس في البعير وغيره من الدواب وكراهية استصحاب الكلب والجرس في السفر
Chapter on the detestability of hanging a bell on camels or other animals, and the
detestability of taking a dog or a bell on a journey
Hadīth 1690
: ((لاَ تَصْحَبُ المَلاَئِكَةُ رُفْقَةً فِيهَا كَلْبٌ أوْ
عن أبي هريرة ﴿ه قال: قالَ رسولُ الله ◌ُ﴾
جَرَسُ )) . رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
angels do not accompany a group in which there is a dog or bell." (Muslim,
Abū Dāwūd, Dārimī)
Commentary
Angels of mercy and forgiveness are important to a Muslim, especially during travel when
their company draws benefits and protection from difficulties. However, dogs and bells drive
away these blessed angels. The reason for this is that bells resemble musical instruments
which Shaitan utilises to tempt and lure the believers away from good actions.
A young girl who was wearing anklets once came in the presence of 'A'ishah wos. 'A'ishah
said to her, "Remove from me that which chases away the angels." (Muşannaf 'Abdur Razzaq)
Additional Points
v A Muslim should engage in such actions which attract the noble angels, and abstain from
actions which chase them away.
Hadith 1691
، قال : ((الجَرَسُ مَزَامِيرُ الشَّيْطَانِ)) . رواه مسلم .
وعنه : أنَّ النَّبِيَّ
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A bell is
the flute of Shaitan." (Muslim, Ahmad, Hakim)
Vocabulary and Definitions
Soly (flutes) is the plural of ,los .. The plural form of the word has been utilised because the
continuous playing of a flute resembles many flutes.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The use of a bell is disliked because Shaitan accompanies such sounds. Bells also chase away
the angels because of their resemblance to church bells.
Imam Shafi ī ( mentioned that the flute was invented in order to divert people from Qur'an
and șalāh.
CHAPTER 308
باب كراهة ركوب الجَلالة وهي البعير أو الناقة التي تأكل العَذِرَة فإنْ أكلت علفاً طاهراً فطاب
حُمُهَا ، زالت الكراهة
Chapter on the detestability of riding a camel that eats filth. If it eats pure
fodder and its meat is wholesome, the detestability will no longer remain
Hadith 1692
عَنِ الجَلَّلَةِ فِي الإِلِ أنْ يُرْكَبَ عَلَيْهَا . رواه
وعن ابن عمر عليها ، قال : نَهَى رسُولُ اللهِ
أبو داود بإسناد صحيح .
Ibn 'Umar
narrates: "The Messenger of Allah
prohibited riding a
camel that eats filth." (Abū Dāwūd, Hākim)
Commentary
The word dyti refers to such an animal which is normally permissible to consume, however
it habitually consumes filth such as dung to the extent that an obnoxious odour is perceived
in its meat, milk, etc. It is disliked to consume its meat and milk and also to ride it because
its filthy perspiration will be transferred to a person's clothing.
According to Imam Abu Hanīfah ( and Imam Shafi'ī (0), such an animal needs to be kept
in isolation and fed only pure fodder until the odour vanishes from its meat and milk. It can
then be consumed and ridden. According to Imam Malik , it needs to be fed with pure
fodder and then washed before it can be used.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 309
باب النهي عن البصاق في المسجد والأمر بإزالته منه إذا وجد فيه والأمر بتنزيه المسجد عن الأقذار
Chapter on the prohibition of spitting in the masjid and the command to
remove saliva if it is found there; and the command to keep the masjid clean
of impurities
Hadith 1693
قال : (( البُصاقُ فِي المَسْجِدِ خَطِيئَةٌ، وَكَفَّارَتُهَا دَفْنُهَا
: أنّ رسول الله
عن أنس رقيّ
)) . متفق عليه .
والمرادُ بِدَفْنِهَا إِذَا كَانَ المَسْجِدُ تُرَاباً أَوْ رَمْلاً وَنَحْوَهُ، فَيُوَارِيهَا تَحْتَ تُرَابِهِ . قَالَ أَبُو المحاسِنِ
الرُّوَانِي مِنْ أصحابِنَا فِي كِتَابِهِ " البحر " وقِيلَ : المُرَادُ بِدَفْنِهَا إِخْرَاجُهَا مِنَ المَسْجِدِ ، أمَّا إِذَا
كَانَ المَسْجِدُ مُبَّطاً أَوْ مُجَصَّصاً ، فَدَلَكَهَا عَلَيْهِ بِمَدَاسِهِ أَوْ بِغَيْرِهِ كَمَا يَفْعَلُهُ كَثِيرٌ مِنَ الجُهَّالِ
، فَلَيْسَ ذَلِكَ بِدَفْنٍ ، بَلْ زِيَادَةٌ فِي الْخَطِئَةِ وَتَكْثِيرٌ لِلقَذَرِ فِي المَسْجِدِ ، وَعَلَى مَنْ فَعَلَ ذَلِكَ
أنْ يَمْسَحَهُ بَعْدَ ذَلِكَ بِثَوْبِهِ أَوْ بِيَدِهِ أَوْ غَيْرِهِ أَوْ يَغْسِلَهُ .
Anas dog narrates that the Messenger of Allah
said: "Spitting in the
masjid is a sin and its expiation is to bury it." (Bukhārī, Muslim, Ahmad)
The command to bury it beneath the soil will apply if the floor of the masjid
is of soil, sand, or something similar. According to some, burying means
to remove it from the masjid. However, if the masjid floor is cemented or
plastered and a person rubs it with his shoe or something else, as many
ignorant people do, then this does not entail burying it. Instead, it increases
the sin and spreads the filth in the masjid. One who does so should then
wipe it with his cloth, hand or something else, or he should wash it off.
Commentary
Many other ahadith also encourage the removal of such impurities from the masjid. In one
such hadith, the Messenger
said: "Allah builds a home in Paradise for one who removes
filth from the masjid." (Ibn Mājah)

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 1694
ها : أنَّ رسولَ اللهِ ﴿ رَأَى فِي جِدَارِ القِبْلَةِ مُخَاطَاً، أَوْ بُزَاقاً ، أَوْ نُخَامَةً ،
وعن عائشة
فَحَكَّهُ . متفق عَلَيْهِ .
'A'ishah was narrates: "The Messenger of Allah
saw some mucous, saliva or
phlegm on the wall facing the Qiblah, so he scraped it off." (Bukhārī, Muslim)
Commentary
When a person likes to keep himself and his home clean of filth, it is only appropriate that
he should keep the house of Allah &s clean.
Some narrations mention that the Messenger
used to personally clean the masjid with
a branch of a palm tree and he would even sweep the masjid. (Musannaf ibn Abī Shaybah and
'Umdat al-Qārī) His humility is worthy of emulation.
Hadith 1695
وعن أنس ﴿له: أنَّ رسولَ اللهِ ﴿®، قَالَ: ((إنَّ هذِهِ المَسَاجِدَ لاَ تَصْلُحُ لِشَيءٍ مِنْ هَذَا
البَوْلِ وَلاَ القَذَرِ ، إِنَّمَا هِي لِذِكْرِ اللهِ تَعَالَى، وَقِراءةِ القُرْآنِ )) أَوْ كَمَا قَالَ رَسُولُ اللهِ
. رواه مسلم .
Anas &
narrates that the Messenger of Allah
said: "These masjids are
not suitable for urinating and any other filth. They are for the remembrance
of Allah and the recitation of the Qur'an," or as the Messenger of Allah
said. (Muslim, Ahmad)
Commentary
The Messenger of Allah
said these words to a Bedouin who urinated in the masjid. The
Sahābah e wanted to reprimand the Bedouin, but the Messenger
prevented them and
kindly advised him not to do so in future because it was an inappropriate action.
Scholars state that it is compulsory to remove all forms of impurity such as urine, faeces and
blood from the masjid as well as substances such as mucous, phlegm, etc.
CHAPTER 310
باب كراهة الخصومة في المسجد ورفع الصوت فِيهِ ونشد الضالة والبيع والشراء والإجارة ونحوها

360
RIYĀD AL-ȘĀLIĶĪN
من المعاملات
Chapter on the detestability of arguing, raising one's voice, announcing a
lost item, buying, selling, renting or other similar transactions in the masjid
Hadith 1696
وعن أبي هريرة ﴿لَّهُ: أَنَّه سمعَ رَسُولَ اللهِ ﴿، يقولُ: ((مَنْ سَمِعَ رَجُلاَ يَنْشُدُ ضَالَّةً في
المَسْجِدِ فَلْيَقُلْ: لاَ رَدَّها اللهُ عَلَيْكَ، فإنَّ المَسَاجِدَ لَمْ تُبْنَ لِهِذَا)) . رواه مسلم .
Abū Hurayrah 4% narrates that he heard the Messenger of Allah
saying:
"One who hears someone announcing the loss of an item in the masjid,
should say: 'May Allah not return it to you, as masjids were not built for
this purpose." (Muslim, Ahmad)
Commentary
Scholars state that it is prohibited to announce in a masjid for an item that was lost outside
the masjid because such an announcement utilises the gathering of people in the masjid for an
incorrect purpose. However, an item that was lost in the masjid may be announced provided
it is done with the necessary respect and honour which the house of Allah &s deserves.
Hadith 1697
وعنه: أنَّ رسولَ اللهِ ﴿ن، قَالَ: ((إِذَا رَأيْتُمْ مَنْ يَبِيعُ أَوْ يَبْتَاعُ فِي المَسْجِدِ ، فَقُولُوا : لا
أَرْبَحَ اللهُ تِجَارَتَكَ ، وَإِذَا رَأَيْتُمْ مَنْ يَنْشُدُ ضَالَّةً فَقُولُوا: لا رَدَّهَا الله عَلَيْكَ )). رواه الترمذي
، وقال : (( حديث حسن )) .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "If you
see someone buying or selling in the masjid, say: 'May Allah not make your
business profitable.' If you see someone announcing a lost item, say: 'May
Allāh not return it to you."" (Tirmidhī, Hakim)
Commentary
The purpose of a masjid is to perform salah, recite Qur'an, engage in dhikr and du'a', learn
and teach Islamic knowledge, etc. When business transactions are allowed to take place
therein, then people's focus will be diverted from Allah &s towards worldly matters, and
this is reprehensible.