النص المفهرس

381
RIYĀD AL-ȘĀLIĶĪN
وَخَيْرَ مَا فِيهَا وَخَيْرَ مَا أُرْسِلَتْ بِهِ ، وأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا وَشَرِّ مَا أَرْسِلَتْ بِهِ ))
. رواه مسلم .
'A'ishah wes narrates: "When the wind would blow strongly, the Messenger
of Allāh
used to say: "O Allah, I ask You for the good of it, the good
that it contains, and the good which it has been sent with. I seek refuge
in You from the evil of it, the evil that it contains, and the evil which it
has been sent with." (Muslim)
Commentary
The blowing of the wind is a mercy and bounty of Allah &s because it brings clouds of rain
and it enables ships to sail on the oceans. For these reasons, a believer should not curse it
or speak evil of it. He should rather supplicate to Allah &s to bring goodness with it.
At times, Allāh &s utilises the wind to punish those who are transgressors and sinners, such
as the nation of 'Ad, however the scholars have mentioned that this is also a bounty because
it purifies the earth of sinners without harming those who are obedient to Allah &s.
Additional Points
v One should never curse the creations of Allah &s because they are all subservient to
His will.
Y A believer should focus towards Allah &s in supplication when witnessing any difficulty
or calamity.
V Allah des uses His natural elements and creation for the harm or benefit of humanity.
CHAPTER 324
باب كراهة سب الديك
Chapter on the detestability of cursing the rooster
Hadith 1730
: (( لاَ تَسُبُّوا الدِّيكَ فَإِنَّهُ يُوقِظُ
عن زيد بن خالد الجُهَنِيِّ بَّهُ قال : قال رسُولُ اللهِ
لِلصَّلاَةِ )) . رواه أبو داود بإسناد صحيح.
Zayd ibn Khalid al-Juhanī &
narrates that the Messenger of Allah
said: "Do not curse the rooster because it awakens the people for salah."

382
RIYĀD AL-ȘĀLIĶĪN
(Abū Dāwūd, Ahmad)
Commentary
That the crowing of a rooster disrupts the pleasure of sleep should not cause one to speak
evil of it because the salah towards which it calls is far superior.
Some scholars are of the opinion that the salah referred to here is Tahajjud as a narration
states that the Messenger
used to awake for Tahajjud when the rooster crowed. Other
scholars state that it refers to Fajr șalāh.
The fact that we have been commanded not to speak evil of an animal which benefits mankind,
teaches us that a believer should be respected all the more because he is of greater benefit
to mankind.
Additional Points
v A Muslim should respond favourably to everything which encourages towards salah and
Allah's &s obedience.
CHAPTER 325
باب النهي عن قول الإنسان : مُطِرنا بنَوء كذا
Chapter on the prohibition of attributing rain on account of a particular star
Hadith 1731
خالد طهّه قال: صلَّى بنا رسولُ اللهِ ﴿ صَلَةَ الصُّبْحِ بِالحُدَيْنِيَّةِ فِي إِثْرِ سَمَاءٍ
عن ز
كَانَتْ مِنَ اللَّيْلِ ، فَمَّ انْصَرَفَ أَقْبَلَ عَلَى النَّاسِ ، فقالَ: (( هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟ ))
قالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ . قال : (( قالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي ، وَكَافِرٌ ، فَأَمَّا مَنْ قَالَ
: مُطِرْنَا ◌ِفَضْلِ اللهِ وَرَحْمَتِهِ ، فَذلِكَ مُؤْمِنٌ بِي كَافِرُ بِالكَوْكَبِ ، وأَمَا مَنْ قَالَ مُطِرْنَا بِنَوءِ كَذَا
وَكَذَا ، فَذلكَ كَافِرٌ بِي مُؤْمِنٌ بِالكَوْكَبِ )) . متفق عليه .
وَالسَّمَاءُ هُنَا : المَطَرُّ .
Zayd ibn Khalid 4% narrates: "The Messenger of Allah
led us in the Fajr
șalāh at Hudaybiyah, after some rain had fallen during the night. When
he completed the salah, he turned towards the people and said: 'Do you
know what your Sustainer has said?' The Sahabah
replied: 'Allah and

383
RIYĀD AL-ȘĀLIĶĪN
His Messenger know best.' He said: 'Allah & said: 'This morning some of
My servants are believers and others are disbelieves. Those who said, 'We
had rain by the grace and mercy of Allah', believe in Me and disbelieve
in the stars. Those who said, 'We had rain on account of so-and-so star',
disbelieve in Me, but believe in the stars." (Bukhārī, Muslim, Ahmad)
Commentary
To attribute the falling of rain to any being or creation other than Allah &s is shirk
(polytheism) and a denial of Allah & as the supreme controller. Allah &s is in complete
control of the rains as the Qur'an states,
( وَهُوَ الَّذِىْ يُنَزِّلُ الْغَيْثَ مِنْ بَعْدِ مَا قَطُوْا ﴾
It is He who sends the rain after people have lost hope. (Sūrah al-Shūrā, 28)
Hence, we believe and accept that no entity or being besides Allah &s sends rain, causes
vegetation to grow or provides sustenance.
CHAPTER 326
باب تحريم قوله لمسلم : يا كافر
Chapter on the prohibition of calling a Muslim a disbeliever
Hadith 1732
عن ابن عمر ظه، قال: قالَ رسولُ اللهِ ﴿١: ((إِذَا قَالَ الرَّجُلُ لأَخِيهِ: يَا كَافِرُ، فَقَدْ بَاءَ
بِهَا أَحَدُهُمَا، فَإِنْ كَانَ كَمَا قَالَ وَإِلَّ رَجَعَتْ عَلَيْهِ )) متفق عليه .
Ibn ‘Umar
narrates that the Messenger of Allah
said: "When a
person says to his brother: 'O disbeliever,' one of the two returns with that
designation. He is either eligible for it or it returns to him." (Bukhārī, Muslim)
Commentary
The hadith means that incorrectly labelling a believer as a disbeliever will cause the person
who made the designation to become a disbeliever if he considered his designation as
permissible, because he regarded īman as disbelief. It could also mean that his words do not

384
RIYĀD AL-ȘĀLIĶĪN
harm the believer, but will result in him committing an act of disbelief.
Hadith 1733
وعن أبي ذرِّ ﴿ّهُ: أَنَّه سَمِعَ رَسُولَ اللهِ ﴿، يقولُ: ((مَنْ دَعَا رَجُلاً بالكُفْرِ ، أو قالَ: عَدُوَّ
اللهِ ، وَلَيْسَ كَذلكَ إلَّ حَارَ عَلَيْهِ )) . متفق عليه .
((حَارَ)) : رَجَعَ .
Abū Dharr
narrates that he heard the Messenger of Allah
saying:
"One who addresses another as a disbeliever or says to him: 'O enemy of
Allah,' when that is not the case, it reverts to him." (Bukhārī, Muslim, Ahmad)
Commentary
A Muslim can only be called a disbeliever if he unambiguously and explicitly utters a statement
of disbelief such as denying a fundamental of Islam as established in the Qur'an.
Based on this hadith, one should be especially cautious of referring to another Muslim as a
disbeliever or enemy of Allāh &s because there is a possibility that if his designation is false,
it will be to his own detriment.
CHAPTER 327
باب النهي عن الفحش وبذاء اللسان
Chapter on the prohibition of obscene and immoral speech
Hadīth 1734
: (( لَيْسَ المُؤْمِنُ بِالطَّعَّانِ ، وَلاَ اللَّعَّانِ،
9
عن ابن مسعودٍ رَ ◌ّهُ ، قال : قال رسول الله
وَلاَ الفَاحِشِ ، وَلاَ البَذِيِّ )) رواه الترمذي ، وقال : (( حديث حسن )) .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "A believer
is not one who insults, curses, and utters obscene and immoral speech."
(Tirmidhī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 1555. It stresses upon the

385
RIYĀD AL-ȘĀLIĶĪN
importance of guarding the tongue from immoral speech. It also teaches us that a believer
is one whose character is noble and not obscene and offensive.
Hadith 1735
وعن أنسٍ ﴿له قال: قالَ رسولُ اللهِ ﴿: ((مَا كَانَ الفُحْشُ فِي شَيْءٍ إلَّ شَانَهُ ، وَمَا كَانَ
الحَيَاءُ فِي شَيْءٍ إِلاَّ زَانَهُ)) . رواه الترمذي ، وقال : (( حديث حسن )).
Anas 4% narrates that the Messenger of Allah
said: "Immodesty is not
found in anything without spoiling it and modesty is not found in anything
without beautifying it." (Tirmidhī, Ibn Mājah, Ahmad)
Commentary
Vulgarity and unnecessary harshness are the ingredients of an evil personality while
gentleness and kindness generate honour and respect.
CHAPTER 328
باب كراهة التقعير في الكلام والتشدَّق فيه وتكلف الفصاحة واستعمال وحشي اللغة ودقائق
الإعراب في مخاطبة العوام ونحوهم
Chapter on the detestability of exaggerating in speech, overstressing in
eloquence, and utilising unfamiliar and fine morphological points when
addressing common people
Hadith 1736
عن ابن مسعود وعليه: أنَّ النبيَّ ﴿، قال: ((هَلَكَ المُتَنَطِّعُونَ)) قَالَهَا ثَلاَثًاً . رواه مسلم.
((المُتَطِّعُونَ )): المُبَالِغُونَ فِي الأُمُورِ .
Ibn Mas'ūd dog narrates that the Messenger of Allah
said: "Those who
exaggerate are destroyed." He said this three times. (Muslim)
Hadith 1737
﴿ قال : ((إنَّ اللهَ يُبْغِضُ البَلِيغَ
: أَنَّ رَسُولَ اللهِ .
وعن عبد الله بن عمرو بن العاص
مِنَ الرِّجَالِ الَّذِي يَتَخَلَّلُ بِلِسَانِهِ كَمَا تَتَخَلَّلُ البَقَرَةُ )). رواه أبو داود والترمذي ، وقال : ((

386
RIYĀD AL-ȘĀLIĶĪN
حديث حسن )) .
'Abdullah ibn 'Amr ibn al-'Āş
narrates that the Messenger of Allah
said: "Allah detests a person who exaggerates in speaking eloquently by
rolling out his tongue like a cow." (Abū Dāwūd, Ahmad, Tirmidhī)
Commentary
Allah & dislikes a person who goes to great lengths in attempting to speak eloquently.
Scholars state that simple and sincere words have an impact upon the hearts of the audience,
while eloquent words may stir people's emotions but in reality fail to impact upon the heart.
These ahadith also imply that one should not speak to an audience beyond their level of
comprehension because it will cause unnecessary confusion in their minds.
Hadith 1738
، قال : ((إِنَّ مِنْ أَحَبُّكُمْ إِلَيَّ، وأَقْرَبِكُمْ
: أنّ رسُول الله
وعن جابر بن عبد الله دخل ﴾
مِنِّي مَجْلِساً يَومَ القِيَامَةِ ، أحَاسِنَكُمْ أَخْلاَقَاً ، وإِنَّ أَبْغَضَكُمْ إِلَّ ، وأَبْعَدَكُمْ مِّي يَومَ القِيَامَةِ ،
الثَّرْثَارُونَ وَالمُتَشَدِّقُونَ وَالمُتَفَيْهِقُونَ )). رواه الترمذي، وقال: (( حديث حسن )) . وقد
سبق شرحه في بَابٍ حُسْنِ الخُلُقِ .
Jābir &
narrates that the Messenger of Allah
said: "The most beloved
of you to me and those of you who will be seated closest to me on the day
of Qiyamah will be those of you who have the best character. The most
detested of you to me and those of you who will be furthest away from me
on the day of Qiyamah will be those who talk excessively, who brag when
talking, and who adopt an arrogant manner in speech in order to display
their superiority." (Tirmidhi, Ahmad)
Commentary
This hadith was mentioned in a previous chapter. See hadith 631. It stresses that noble character
constitutes speaking in a humble and simple manner. One should not attempt to display one's
eloquence or stamp one's authority over others when speaking because this is a reflection of
pride.
CHAPTER 329
باب كراهة قوله : خَبُثَتْ نَفْسِي

387
RIYĀD AL-ȘĀLIĶĪN
Chapter on the detestability of using a word with an undesirable meaning
Hadīth 1739
، قال : (( لاَ يَقُولَنَّ أَحَدُكُمْ : خَبْثَتْ نَفْسِي ، وَلكِنْ لِيَقُلْ :
عن عائشة ريه ، عن النبيّ
لَقِسَتْ نَفْسي )) متفق عليه .
قالَ العُلَمَاءُ: مَعْنَى (( خَبْثَتْ)): غَثَتْ، وَهُوَ مَعْنَى : (( لَقِسَتْ )) وَلَكِنْ كَرِهَ لَفْظَ الْخُبْثِ.
'A'ishah wes narrates that the Messenger of Allah
said: "None of you
should say: 'I am feeling disgusted.' He should rather say: 'I am feeling
annoyed." (Bukhārī, Muslim, Ahmad, Abū Dāwūd)
Scholars say that the word & means disgusted or upset which is also the
meaning of ◌ْلَقِسَت, however the word حيث is disliked.
Commentary
Both these words have a similar meaning, however we have been instructed to utilise the
one which does not denote an undesirable meaning. Some scholars state that the reason for
this discouragement is that Allah & has created man in honour and he should therefore
not degrade himself.
'Allāmah Khattābī ( stated that Islam has gone to the extent of teaching us the manner
of giving expression to our words. We should utilise positive words and expressions instead
of negative ones.
CHAPTER 330
باب كراهة تسمية العنب كرما
The detestability of referring to grapes as al-karm
Hadīth 1740
: (( لاَ تُسَمُّوا العِنَبَ الكَرْمَ ، فَإِنَّ الكَرْمَ المُسْلِمُ
عن أبي هريرة رَاللّهُ، قال : قال رسول الله
)) متفق عليه ، وهذا لفظ مسلم .
وفي رواية : ((فَإِنَّمَا الكَرْمُ قَلْبُ المُؤمِنِ)). وفي رواية للبخاري ومسلم : (( يَقُولُونَ الكَرْمُ

388
RIYĀD AL-ȘĀLIĶĪN
، إِنَّمَا الكَرْمُ قَلْبُ المُؤْمِنِ )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Do not
refer to grapes as 'al-karm' because a Muslim is 'al-karm'."
Another narration has: "Al-karm is the heart of a believer."
A narration of Bukhārī and Muslim has: "People say al-karm whereas al-karm
is the heart of a believer." (Bukhārī, Muslim, Ahmad)
Hadīth 1741
، قال : ((لاَ تَقُولُوا: الكَرْمُ ، وَلكِنْ قُولُوا : العِنَبُ
وعن وائلِ بنِ حُجرٍ لِلّه، عن النَّبِّ
، والحَبَلَهُ )) . رواه مسلم .
(( الحَبَلَةُ )) بفتح الحاء والباء ، ويقال أيضاً بإسكان الباء .
Wa'il ibn Hujr & narrates that the Messenger of Allah
said: "Do not
say 'al-karm', but say: 'al-'inab' or 'al-habalah'." (Muslim, Dārimī)
Vocabulary and Definitions
Al-habalah refers to a grape tree or, according to others, the root or branch of a grape tree.
Commentary
During the days of ignorance, the pagan Arabs used to squeeze wine from grapes and they
believed that when a person drank it he would develop qualities of generosity, kindness
and bravery. When Islam forbade alcohol, it discouraged naming grapes and wine as al-karm
because believing that wine develops these qualities in a person is incorrect. In addition,
a beverage which Islam has designated as forbidden should not be referred to with a good
name so that its evil is established in the hearts of people and they do not incline towards it.
In contrast, the heart of a believer can be called al-karm because it is derived from the word
al-karam (compassionate), and such a heart is blessed with virtuous qualities such as guidance,
īmān and piety.
CHAPTER 331
باب النهي عن وصف محاسن المرأة لرجل إلاّ أن يحتاج إلى ذلك لغرض شرعي كنكاحها ونحوه

389
RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of describing a woman's beauty to a man except
when there is a valid Islamic need for it such as to marry her
Hadith 1742
: (( لاَ تُبَاشِرِ المَرْأَةُ المَرْأَةَ ، فَتَصِفَهَا لِزَوْجِهَا
عن ابن مسعودٍ نَّه ، قال : قال رسول الله
كَأَنَّهُ يَنْظُرُ إِلَيْهَا )) . متفق عليه .
Ibn Mas'ud og narrates that the Messenger of Allah
said: "A woman
should not embrace another woman and then describe her to her husband
so that he can visualise her." (Bukhārī, Tirmidhī, Ahmad, Abū Dāwūd)
Commentary
The word " means to touch or view. Hence the hadith forbids a woman from touching the
body of another woman with her own body or viewing it, and then describing its qualities
to her husband. This is a shameful and dishonourable practice because when a man learns of
another woman's beauty, he will be inclined to her. This may result in the ruining of marriages
or at the least, it will draw impermissible thoughts in the minds of men.
While this hadith refers to a woman's beauty, the law will apply equally to a man. Hence the
strength and beauty of a man's body should not be described to a strange woman.
Additional Points
v Every means which leads to sin is also sinful.
V Muslims should not unnecessarily expose their bodies to others.
CHAPTER 332
باب كراهة قول الإنسان : اللَّهُمَّ اغْفِرْ لٍ إِنْ شِئْتَ بل يجزم بالطلب
Chapter on the detestability of saying: "O Allah, forgive me if You will."
Instead, one should request with conviction
Hadīth 1743
﴿، قال: ((لاَ يَقُولَنَّ أَحَدُكُمْ: اللَّهُمَّ اغْفِرْ لِي إِنْ
وعن أبي هريرة رَاللّهُ : أن رسول الله
شِئْتَ : اللَّهُمَّ ارْحَمْنِي إِنْ شِئْتَ ، لِيَعْزِمِ المَسْأَلَةَ ، فَإِنَّهُ لاَ مُكْرِهَ لَهُ )) . متفق عليه .

390
RIYĀD AL-ȘĀLIĶĪN
وفي رواية لمسلم : (( وَلِكِنْ لِيَعْزِمْ وَلْيُعظمِ الرَّغْبَةَ فَإِنَّ اللهَ تَعَالَى لاَ يَتَعَاظَمُهُ شَيْءٌ أَعْطَاهُ)) .
Abu Hurayrah 4% narrates that the Messenger of Allah
said: "None
of you should say: 'O Allah, forgive me if You will. O Allah, be merciful to
me if You will.' Rather, he should ask with conviction because none can
compel Him."
A narration of Muslim has: "Rather, he should ask with conviction and
intense yearning because nothing is too great for Allāh to give." (Bukhārī,
Muslim, Abū Dāwūd, Ibn Mājah)
Hadīth 1744
: (( إذا دَعَا أحَدُكُمْ فَلْيَعْزِمِ المَسْأَلَةَ ، وَلاَ يَقُولَنَّ :
وعن أنس رظلّهُ قال : قال رسول اللهِ
اللَّهُمَّ إِنْ شِئْتَ ، فَأَعْطِي ، فَإِنَّهُ لاَ مُسْتَكْرِهَ لَهُ )) . متفق عليه .
Anas dog narrates that the Messenger of Allah
said: "When any of you
supplicates, he should ask with firm conviction. He should not say, 'O Allah,
give me if You will,' because none can compel Him." (Bukhārī, Muslim, Ahmad)
Commentary
These ahadith mean that a person should supplicate with conviction and certitude. He should
not exhibit weakness in his request nor leave the request to Allah's &s will because this gives
an impression that one is independent of Allah &S. The reality is that every person is fully
dependent on Allah & and nothing is difficult for Allah &s.
According to other scholars, these ahadith mean that one should be hopeful of acceptance
when supplicating.
CHAPTER 333
باب کراهة قول : ما شاء الله وشاء فلان
Chapter on the detestability of saying: "What Allah wills and so-and-so wills"

391
RIYĀD AL-ȘĀLIĶĪN
Hadith 1745
، قال : ((لاَ تَقُولُوا: مَا شَاءَ اللهُ وَشَاءَ فُلاَنٌ ؛
عن حُذَيْفَةَ بنِ اليمانِ ﴿له، عن النبيّ ◌َّ
وَلَكِنْ قُولُوا: مَا شَاءَ اللهُ، ثُمَّ شَاءَ فُلاَنٌ )) . رواه أبو داود بإسناد صحيح .
Hudhayfah ibn al-Yaman 4% narrates that the Messenger of Allah
said:
"Do not say, 'What Allah wills and so-and-so wills.' Rather, say: 'What Allah
wills, and then what so-and-so wills." (Abū Dawud, Ahmad)
Commentary
This hadith teaches us that it is not permissible to unify the creation of Allah &s with Allah
des in any action because they cannot be equal; Allah & is far superior.
CHAPTER 334
باب كراهة الحديث بعد العشاء الآخرة
Chapter on the detestability of engaging in conversation after the 'Isha' salah
والمُرادُ بِهِ الحَديثُ الذي يَكُونُ مُّبَاحاً في غَيِرِ هذا الوَقْتِ، وَفِعْلُهُ وَتَرْكُهُ سواءٌ . فَأَمَّ الحَديثُ
المُحَرَّمُ أو المَكرُوهُ في غير هذا الوقتِ ، فَهُوَ في هذا الوقت أشَدُّ تَحريماً وَكَرَاهَةً . وأَمَّا
الحَديثُ فِي الخَيرِ كُمُذَاكَرَةِ العِلْمِ وَحِكَايَاتِ الصَّالِحِينَ ، وَمَكَارِمِ الأخْلاَقِ ، والحَديث مع
الضَّيْفِ ، ومع طالبٍ حَاجَةٍ ، ونحو ذلك ، فلا كَرَاهَة فيه ، بل هُوَ مُسْتَحَبٌّ ، وكَذَا الحَديثُ
لِعُذْرٍ وعَارِضٍ لا كَرَاهَةَ فِيه . وقد تظاهرَتِ الأحَاديثُ الصَّحيحةُ على كُلِّ ما ذَكَرْتُهُ .
This refers to conversation that is permitted at other times, and engaging
and not engaging in it is the same. As for conversation that is haram
(unlawful) or Makrūh (undesirable) at other times, it is even more unlawful
and undesirable at this time. A good conversation such as acquisition or
imparting of knowledge, stories of the pious and good character, speaking
with a guest or with a person in need, etc., is not undesirable, but Mustahab
(desirable). Similarly, a conversation due to some valid reason or situation
is not undesirable. Authentic ahadith support all that I have said in this
regard.

392
RIYĀD AL-ȘĀLIĶĪN
Hadith 1746
كان يكرهُ النَّومَ قَبْلَ العِشَاءِ والحَديثَ بَعْدَهَا . متفقٌ عليه .
عن أبي بَرْزَةَ ◌ّهُ: أَنَّ رسولَ الله
Abū Barzah13 40% narrates: "The Messenger of Allah
disliked sleeping
before 'Isha' and engaging in conversations after 'Isha'." (Bukhārī, Muslim,
Ahmad, Tirmidhī)
Commentary
During the days of ignorance, people would engage in lengthy futile discussions late into the
night. Such behaviour not only wastes time but may also cause one to miss the Fajr salah due
to tiredness. The Messenger
therefore advised that one should end one's day with the
'Isha' salah. This will enable one to awaken for Fajr and Tahajjud more easily. 'Umar des used
to caution and even reprimand those who engaged in futile discussions after 'Isha'.
Hadīth 1747
ا: أنَّ رسولَ اللهِ ﴿ل صَلَّى العِشَاءِ فِي آخِرِ حَيَاتِهِ ، فَلَمَّا سَلَّمَ قال: ((
عن ابن عمر ــ
أرأيْتَكُمْ لَيْلَتَكُمْ هذِهِ ؟ فَإِنَّ عَلَى رَأْسٍ مِثَةٍ سَنَةٍ لاَ يَبْقَى مِمَّنْ هُوَ عَلَى ظَهْرِ الأَرْضِ اليَومَ أحَدٌ
)) . متفق عليه .
Ibn 'Umar
narrates that the Messenger of Allah
towards the end
of his life, once offered the 'Isha' salah. When he completed it with salām
he said: "Do you see this night? No one on the surface of the earth today
will be alive a 100 years from now." (Bukhārī, Muslim, Hakim)
Commentary
This was a prophecy of the Messenger
and it transpired as he had foretold. The Messenger
explained that all the Sahabah who lived at that time would pass away before 100 years had
passed. The last Sahabī to leave this world was Abū Țufail Amir ibn Wa'il
e who passed away
in 110 Hijrī. This was exactly 100 years from the time the Messenger
made the prophecy.
Scholars state that the hadith also urges the believers towards good deeds because life is
short and death is always imminent.
13 Abū Barzah 4% accepted Islam in the initial stages and fought in all the battles against the enemies.
He spent most of his life in Madinah Munawwarah and during the era of 'Umar 440%, he moved to Basrah.
He loved the poor and would feed them every day from a huge vessel he kept for this purpose. 46
ahādīth are narrated from him. He passed away in 65 Hijrī.

393
RIYĀD AL-ȘĀLIĶĪN
Hadith 1748
وعن أنس عليه: أَنَّهِم انتظروا النَّبِّ ﴿هَ، فَجَاءُهُمْ قَرِيباً مِنْ شَطْرِ اللَّيْلِ فَصَلَّى بِهِمْ - يَعْنِي :
العِشَاءَ - ثمَّ خَطَبنا فقالَ : ((ألاَ إِنَّ النَّاسَ قَدْ صَلُّوا، ثُمَّ رَقَدُوا، وَإِنَّكُمْ لَنْ تَزَالُوا فِي صَلاَةٍ
مَا انْتَظَرْتُمُ الصَّلاَةَ )) . رواه البخاري .
Anas de narrates: "They waited for the Messenger of Allah
, but he only
emerged close to midnight and then led them in salah - the 'Isha' salah. He
then addressed us saying: 'Listen, people have performed their salah and
gone to sleep, but you were considered to be in salah for as long as you
waited for salāh." (Bukhārī)
Commentary
This hadith highlights that Islamic knowledge may be imparted to people after the 'Isha' salah.
CHAPTER 335
باب تحريم امتناع المرأة من فراش زوجها إِذَا دعاها ولم يكن لها عذر شرعي
Chapter on the prohibition for a woman to refuse to come to her husband's
bed when he calls her if she has no valid Islamic reason
Hadīth 1749
: ((إِذَا دَعَا الرَّجُلُ امْرَأْتَهُ إِلَى فِرَاشِهِ فَأَبَتْ
عن أَبِي هريرةَ عُهُ، قَالَ : قَالَ رسولُ الله
، فَبَاتَ غَضْبَانَ عَلَيْهَا ، لَعَنَتْهَا المَلائِكَةُ حَتَّى تُصْبَحَ )) متفقٌ عَلَيْهِ .
وفي رواية : (( حَتَّى تَرْجَعَ )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
a man calls his wife to his bed and she refuses, and he then spends the
night angry with her, the angels curse her until the morning." (Bukhārī,
Muslim, Abū Dāwūd)
Another narration has: "until she returns (to her husband)."

394
RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith informs us that it is a severe sin for a woman to ignore the call of her husband for
conjugal relations without any valid reason such as sickness, obligatory fasting, menstruation,
etc. Such a response from her side provokes the curses of the angels and worse still, the anger
of Allah &s. It also sparks enmity in the marriage and may cause the husband to satisfy his
desires elsewhere.
Scholars state that if a woman knows that her husband will not be angered by her refusal to
satisfy his desires, the stipulated warning in this hadith will not apply. However, it will still be
better for her to accede to his request so that love and harmony may prevail between them.
Additional Points
v The fact that conjugal relations have been referred to with words of allusion, namely "a
man calls his wife to his bed," teaches us the importance of modesty and noble etiquette
in speech.
CHAPTER 336
باب تحريم صوم المرأة تطوعاً وزوجها حاضر إِلاَّ بإذنه
Chapter on the prohibition for a woman to fast when her husband is present
except with his permission
Hadīth 1750
وعن أبي هريرة ﴿هُ: أنَّ رَسُولَ اللهِ ﴿، قَالَ: ((لاَ يَحِلُّ لِلْمَرْأَةِ أَنْ تَصُومَ وَزَوْجُهَا شَاهِدٌ
إِلاَّ بِإِذْنِهِ ، وَلاَ تَأَذَنَ فِي بَيْتِهِ إِلَّ بِإِذْنِهِ )) متفق عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "It is not
permissible for a woman to fast while her husband is present except with
his permission, and she may not permit anyone to enter his house without
his permission." (Bukhārī, Muslim)
Commentary
This hadith teaches us that a woman may not engage in any Nafl worship without her husband's
consent. In broader terms it also indicates that a husband's rights take preference to optional
acts of worship because the former are Wajib and the latter are Nafl, and fulfilling marital
relations preserves modesty and dignity.

395
RIYĀD AL-ȘĀLIĶĪN
The second portion of the hadith informs us that a woman may not permit into her home
any man whom her husband does not approve of, whether he is a family member or not.
The reason for this is that there may be some enmity between the two men and this will
create enmity between the couple.
Additional Points
v A husband may not prevent his wife from obligatory acts of worship such as Fard salahs
or Ramadan fasts because these take preference over his marital rights.
CHAPTER 337
باب تحريم رفع المأموم رأسه من الركوع أو السجود قبل الإمام
Chapter on the prohibition for one following the Imam to raise his head
from rukū' or sajdah before the Imām
Hadith 1751
، قَالَ : ((أمَا يَخْشَى أَحَدُكُمْ إِذَا رَفَعَ رَأْسَهُ قَبْلَ الإمَامِ أنْ
عن أَبي هريرة ﴿هُ: أَنَّ النَّبِيَّ
يَجْعَلَ اللهُ رَأْسَهُ رَأسَ حِمَارٍ ! أَوْ يَجْعَلَ اللهُ صُورَتَهُ صُورَةَ حِمَارٍ )) متفق عَلَيْهِ .
Abū Hurayrah 44
narrates that the Messenger of Allah
said: "Does
any of you not fear that Allah may turn his head into that of a donkey or
make his form into that of a donkey if he were to raise his head before
the Imām?" (Bukhārī, Muslim)
Commentary
Salah is a form of worship which demands obedience and conformity, hence one should not
perform it in haste or precede the Imam in any posture.
Some scholars say that this warning is not literal but figurative. In other words, one who
precedes the Imam will become weak in understanding and intelligence like a donkey. Other
scholars such as Khattabī « and Ibn Hajar "> state that a physical transformation of the
body is also possible.
Ibn Hajar « mentioned the incident of a certain hadith scholar who always taught from
behind a veil. When one of his students insisted to see his face, it turned out to be that of a
donkey. The scholar explained that he once tested the truth of this hadith by preceding the
Imam from sajdah, and Allāh &S transformed his face into that of a donkey.

396
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 338
باب كراهة وضع اليد عَلَى الخاصرة في الصلاة
Chapter on the detestability of placing the hand on the hip in salah
Hadith 1752
عن أَبي هريرة ﴿هُ: أَنَّ رسولَ اللهِ ﴿ نَهَى عن الخَصْرِ فِي الصَّلاَةِ . متفق عَلَيْهِ .
Abū Hurayrah & narrates: "Placing the hand on the hip in salah is
prohibited." (Bukhārī, Muslim)
Commentary
Scholars have mentioned various reasons for this prohibition:
1. On the plains of Qiyamah, those destined for Hell-fire will place their hands on their hips
while waiting for the reckoning to commence.
2. When Shaitan was disgraced and expelled from Paradise, he adopted this stance.
3. It is the stance of the proud and arrogant.
CHAPTER 339
باب كراهة الصلاة بحضرة الطعام ونفسه تتوق إِلَيْهِ أوْ مَعَ مدافعة الأخبثين : وهما البول والغائط
Chapter on the detestability of performing salah when food is present and
the heart desires it, or while having the urge to relieve oneself
Hadīth 1753
يقولُ : (( لا صَلاَةَ بِحَضْرَةِ طَعَامٍ ، وَلاَ وَهُوَ
عن عائشة ظئها ، قالت : سَمِعْتُ رسولَ الله
يُدَافِعُهُ الأَخْبَانِ )) . رواه مسلم .
'A'ishah
narrates: I heard the Messenger of Allah
saying: "Șalāh
should not be performed when food is present, or when a person has the
urge to relieve himself." (Muslim)

397
RIYĀD AL-ȘĀLIĶĪN
Commentary
Performing salah when one is hard-pressed to eat or relieve oneself is disliked because one's
focus will be diverted from Allah &S. Similarly, every such action which disturbs a person's
concentration during salah should be completed before commencing salah. However, if the
time for salah is limited and there is a fear that the salah may be missed completely, then
one should perform the salah and then perform that action.
CHAPTER 340
باب النهي عن رفع البصر إِلَى السماء في الصلاة
Chapter on the prohibition of raising the gaze to the sky in salah
Hadith 1754
: (( مَا بَالُ أَقْوامٍ يَرْفَعُونَ أَبْصَارَهُمْ إِلَى
عن أنس بن مالك ه قَالَ : قَالَ رسولُ اللهِ ﴾
السَّمَاءِ فِي صَلاَتِهِمْ ! )) فَاشْتَدَّ قَولُهُ فِي ذَلِكَ حَتَّى قَالَ : (( لَيْتَهُنَّ عَنْ ذَلِكَ ، أَوْ لَتُخْطِفَنَّ
أَبْصَارُهُمْ! )) . رواه البخاري .
Anas ibn Malik 4% narrates that the Messenger of Allah
said: "What
is wrong with some people that they raise their gaze to the sky in their
șalāh?" He issued a stern warning against this to the extent that he said:
"They should abstain from this or their eyesight will be snatched away."
(Bukhārī, Abū Dāwūd, Ibn Mājah, Ahmad)
Commentary
The hadith teaches us that a person should be focussed when performing salah and should not
look around at others or at the sky above. Salah is a dialogue between the worshipper and
his Creator, hence one should not engage in any such actions or thoughts which contradict
this. If one looks around to the extent that one's chest turns away from the Qiblah, his salah
will be nullified.
CHAPTER 341
باب كراهة الالتفات في الصلاة لغير عذر

398
RIYĀD AL-ȘĀLIĶĪN
Chapter on the detestability of looking around in salah without any excuse
Hadith 1755
مُ عَنِ الالتفَاتِ فِي الصَّلاَةِ ، فَقَالَ : (( هُوَ
عن عائشة ها، قالت : سألت رسُولَ الله
اخْتِلاَسُ يَخْتَلِسُهُ الشَّيْطَانُ مِنْ صَلاَةِ العَبْدِ )) . رواه البخاري .
'A'ishah
narrates: "I asked the Messenger of Allah
about looking
around in șalāh. He said: 'It is a means of Shaitan snatching away from a
person's șalāh." (Bukhārī, Tirmidhī, Hākim)
Commentary
Looking around while in salah is contrary to the devotion and concentration that salah
demands. One who does so unfortunately loses the benefits of salah because he has allowed
Shaitan to snatch away the essence of his salah.
Hadith 1756
وعن أنس ﴿هَ قَالَ: قَالَ رسولُ اللهِ ﴿: ((إِيَّاكَ والالْتِفَاتَ فِي الصَّلاَةِ، فَإِنَّ الالتفَاتَ في
الصَّلاَةِ هَلَكَةٌ ، فَإِنْ كَانَ لاَ بُدَّ ، فَفِي التَّطَوُّعِ لاَ فِ الفَرِيضَةِ )) . رواه الترمذي ، وقال: ((
حديث حسن صحيح )) .
Anas &
narrates: "The Messenger of Allah
said to me: 'Beware of
turning around in salah because it is a cause of destruction. If you have to
do so, then let it be in Nafl salah but not in Fard salāh."" (Tirmidhī)
Commentary
One who looks around in salah loses his focus and thereby ruins his rewards in the Hereafter.
The hadith does not permit looking around in Nafl salah, rather it implies that doing so in
Nafl șalāh is less sinful than in Fard șalāh.
CHAPTER 342
باب النهي عن الصلاة إلى القبور
Chapter on the prohibition of performing salah towards graves

399
RIYĀD AL-ȘĀLIĶĪN
Hadith 1757
يقولُ : (( لا تُصَلُّوا إِلَى
عن أَبِي مَرْثَدِ كَنَّازِ بْنِ الحُصَيْنِ مَّهُ قَالَ : سَمِعْتُ رسُولَ اللهِ
القُبُورِ ، وَلاَ تَجْلِسُوا عَلَيْهَا )) . رواه مسلم .
Abū Marthad Kannaz ibn al-Husayn14 40
narrates: I heard the Messenger
of Allāh
saying: "Do not perform salah towards graves nor sit on them."
(Muslim, Ahmad, Nasa'ī)
Commentary
Performing salah facing a grave in order to honour the occupant of that grave is kufr (disbelief).
Doing so without that intention is Makrūh Tahrīmī. It is not permissible to do so even in the
latter case because onlookers may consider that one is worshipping the grave.
We are prohibited from sitting on graves because this is disrespectful and contradicts the
honour and dignity which Islam demands for every person.
CHAPTER 343
باب تحريم المرور بَيْنَ يدي المصلِّي
Chapter on the prohibition of passing in front of a person performing salah
Hadīth 1758
عن أَبي الجُهَيْمِ عبد اللهِ بن الحارِثِ بن الصِّمَّةِ الأنْصَارِيِّ ◌ُّه قَالَ : قَالَ رسُولُ الله چ:((
لَوْ يَعْلَمُ المَارُّ بَيْنَ يَدَيِ المُصَلِّي مَاذَا عَلَيْهِ لَكَانَ أنْ يَقِفَ أَرْبَعِينَ خَيْراً لَهُ مِنْ أَنْ يَمُرَّ بَيْنَ يَدَيْهِ
)) قَالَ الراوي : لا أَدْرِي قَالَ: أَرْبَعِينَ يَوماً، أَوْ أرْبَعِينَ شَهْراً، أَوْ أَرْبَعِينَ سَنَّةً. متفق عَلَيْهِ .
Abū al-Juhaym 'Abdullah ibn al-Harith ibn al-Șimmah al-Ansārī15
¿ narrates
that the Messenger of Allah
said: "If the person who walks across one
offering salah only knew the sin that he is committing, it would have been
better for him to remain waiting for forty than to walk across him." The
14 Abū Marthad Kannaz ibn al-Husayn dog accepted Islam in Makkah Mukarramah and then migrated
to Madinah Munawwarah. He participated in the battle of Badr.
15 Only 2 ahādīth are narrated from Abū al-Juhaym 'Abdullah ibn al-Harith ibn al-Șimmah al-Ansārī
, and both of these are found in Bukharī and Muslim.

400
RIYĀD AL-ȘĀLIĶĪN
narrator said: "I do not know whether he said forty days, forty months or
forty years." (Bukhārī, Muslim, Abū Dāwūd, Ahmad)
Commentary
A person performing salah is focused towards the Qiblah and in dialogue with Allah &S. A
person who walks across him distracts him from his purpose and has therefore been warned
against doing so.
Scholars state that forty in this hadith refers to forty years.
CHAPTER 344
باب كراهة شروع المأموم في نافلة بعد شروع المؤذن في إقامة الصلاة سواء كانَتْ النافلة سنة تلك
الصلاة أَوْ غيرها
Chapter on the detestability of commencing Nafl salah after the mu'adh-dhin
commences with the iqamah whether that Nafl salah is the Sunnah of that
șalāh or another șalāh
Hadīth 1759
عن أبي هريرة ريه ، عن النبيُّ
قَالَ : ((إِذَا أُقِيَمَتِ الصَّلاَةُ فَلاَ صَلاَةَ إِلَّ المَكْثُوبَةَ)).
رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
the iqamah for the salah is given, no salah besides the obligatory salah may
be performed." (Muslim, Ahmad, Tirmidhī)
Commentary
The wisdom of this ruling is that a person should attempt to complete his Sunnah and Nafl
șalāhs before the Imam commences, so that he may join the Fard salah with full devotion and
acquire the great rewards of the first takbir. In addition, an obligatory action takes preference
over an optional one.
According to Imam Abu Hanifahand Imam Malik , this hadith excludes Fajr salah, hence
according to them it is permissible to perform the Sunnah salah of Fajr after the Imam has
commenced the Fard salah. The reason for this is that the Messenger
specially emphasised