Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
shortage in wealth, life and fruit. So give glad tidings to those who exercise
patience. (Sūrah al-Baqarah, 155)
The true personality of a person becomes apparent during trials and tribulations. Those
of weak faith, harbour doubts and reservations like the hypocrites, when tested with the
slightest of tribulations.
Hadīth 50
وعن ابْنِ عباسٍ ﴿هَا، قَالَ: قَدِمَ عُبَيْنَهُ بْنُ حِصْنٍ ، فَتَزَلَ عَلَى ابْنِ أخِهِ الحُرِّ بنِ قَيسٍ ، وَكَانَ
مِنَ النَّفَرِ الَّذِينَ يُدْنِهِمْ عُمرُ ﴿ه، وَكَانَ الْقُرَّاءُ أَصْحَابَ مَجْلِس عُمَرَ بِّهَ وَمُشاوَرَتِهِ كُهُولاً
كَانُوا أَوْ شُبَّاناً، فَقَالَ عُبَيْنَهُ لابْنِ أخيهِ : يَا ابْنَ أَخِي ، لَكَ وَجْهٌ عِنْدَ هَذَا الأَمِيرِ فَاسْتَذِنْ لِي
عَلَيْهِ ، فَاسْتَأَذَن فَأذِنَ لَهُ عُمَرُ . فَلَمَّ دَخَلَ قَالَ: هِي يَا ابْنَ الخَطَّابِ ، فَوَاللهِ مَا تُعْطِينَا الْجَزْلَ
وَلا تَحْكُمُ فِيَا بِالعَدْلِ. فَغَضِبَ عُمَرُ بِّهَ حَتَّى هَمَّ أَنْ يُوقِعَ بِهِ . فَقَالَ لَهُ الحُرُّ : يَا أَمِيرَ
الْمُؤْمِنِينَ ، إِنَّ الله تَعَالَى قَالَ لِنَبِّهِ ﴿: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجُهِلِيْنَ ﴾
( الأعراف: ١٩٩) وَإِنَّ هَذَا مِنَ الجَاهِلِينَ ، واللهِ مَا جَاوَزَهَاَ عُمَرُ حِينَ تَلاَهَا ، وكَانَ وَقَّافاً
عِنْدَ كِتَابِ اللهِ تَعَالَى . رواه البخاري .
Ibn 'Abbas
š narrates: 'Uyaynah ibn Hisn came and stayed as a guest
with his nephew, al-Hurr ibn Qays who was one of those whom 'Umar
would keep in his close company. Those who were well versed in the
Qur'an were part of the assembly of 'Umar 4% and those whom he used to
consult, irrespective whether they were old or young. 'Uyaynah said to his
nephew: "O my nephew! You have a special relationship with this leader
('Umar ). Obtain permission for me to see him." He sought permission
and 'Umar de granted it. When he entered, he said: "O son of al-Khattab!
By Allāh, you do not give us sufficient stipends nor do you rule over us
with justice." 'Umar &
s became so angry that he thought of punishing him.
Al-Hurr said to him: "O Amīrul Mu'minin! Allah & said to His Messenger
'Hold on to forgiveness, command the good and ignore the ignorant
ones and this is one of the ignorant ones." By Allah, when he recited this
verse, 'Umar aos did not proceed any further. He was one who adhered
strictly to the Book of Allāh &s. (Bukhārī)
Vocabulary and Definitions
The Mal refer to those who recite, understand and practise on the laws of the Qur'an.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
It was the practice of 'Umar a
to closely associate with the Qurra' and consult with them
as they would provide advice based on the Qur'an. From this, we learn that it is wise to
have righteous advisors and consultants as their advice will guide one according to Allah's
cks commands.
This hadith throws light on dealing with criticism. When distinguished people like the
Messenger of Allah
and the righteous khalifs were criticised, those who follow in their
path should expect the same. As the hadith suggests, one who is criticised should exercise
patience, forgive those who are ignorant and continue fulfilling the commands of Allah &s.
Scholars also recommend that one should examine the truth of any criticism; if it is valid,
one should effect change and if it is not, then one should ignore it and forgive the person
who has criticised them.
"Accustom yourself to pardon" in the Qur'anic verse means that one should be soft in
character and avoid debates. Baghawī « has mentioned a narration in his tafsir that states,
'When this verse was revealed, the Messenger of Allah
said to Jibra'īl, "What is this?" He
said, "I do not know until I enquire." He left and after a while returned and said, "Indeed your
Sustainer commands you to join ties with those who break them, to give those who deprive
you and to forgive those who oppress you." Ja'far al-Sadiq >> said, "There is no verse in the
Qur'an that is more comprehensive than this one regarding good character."
Additional Points
v 'Umar's age compliance to the advice offered to him teaches us that one should be humble
and calmly accept the truth when it is pointed out.
v Those who rule with anger instead of patience and tolerance are prone to committing
injustices.
Hadith 51
وعن ابن مسعود رضيله: أن رَسُول الله ﴿، قَالَ: ((إنَّهَا سَتَكونُ بَعْدِي أَثَرَةٌ وَأُمُورٌ
تُنْكِرُونَها! )) قَالُوا: يَا رَسُول الله، فَمَّا تَأْمُرُنا؟ قَالَ: (( تُؤَدُّونَ الْحَقَّ الَّذِي عَلَيْكُمْ، وَتَسأَلُونَ
اللهِ الَّذِي لَكُمْ )) مُتَفَقٌّ عَلَيْهِ .
Ibn Mas'ud dog narrates that the Messenger of Allah
said: "After I depart
(from this world) there will be discrimination and other matters which you
will dislike." The Şahabah
asked: "What do you command us to do, O
Messenger of Allah?" He replied: "You should fulfil the rights due to others
and ask Allāh &s for what is due to you." (Bukhārī, Muslim)

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Commentary
"Discrimination" here refers to rulers giving preference to those who are unworthy, in
positions of public office and in the share of fay' (wealth acquired by the Islamic state when
peacefully conquering a land). In such situations where rights are usurped, Islam advocates
that one should not rebel against the ruler, but seek the help of Allah &s in removing his
unjust practices. Selflessness and supplication to Allah &s are key principles that contribute
to social justice.
This hadith is relevant to the chapter of patience because it advocates being content and
pleased with the decision of Allah &S, the All Knowing and All Wise.
Additional Points
v Muslim subjects are only permitted to rebel against their Muslim ruler when he
perpetrates open kufr (disbelief).
Hadīth 52
: أَنَّ رَجُلاً مِنَ الأنْصَارِ ، قَالَ : يَا رسولَ الله ، ألاَ
وعن أبي يحيى أُسَيْد بن حُضَير ◌ِهـ
تَسْتَعْمِلُنِي كَمَا اسْتَعْمَلْتَ فُلاناً، فَقَالَ: ((إنكُمْ سَتَلْقَونَ بَعْدِي أَثَرَةً فَاصْبِرُوا حَتَّى تَلْقَوني
عَلَى الحَوْضِ)) مُتََّقُّ عَلَيْهِ .
Usayd ibn Hudayra% 25 narrates that a man from the Ansar asked: "O
Messenger of Allah! Why do you not appoint me as you appointed so-and-
so?" He replied: "You shall experience discrimination after me, so remain
patient until you meet me at the Haud (al-Kauthar)." (Bukhārī, Muslim)
Vocabulary and Definitions
Shaykh Zakariyya al-Ansarī > stated that the questioner was the narrator himself, namely
Usayd ibn Hudayr age and the person he was referring to by the words "as you appointed
so-and-so" was 'Amr ibn al-'Ās
J'ai or the 'fountain of abundance' refers to that fountain in Paradise from which the
Messenger of Allah
will give his followers to drink.
25 Usayd ibn Hudayr og accepted Islam in Madinah Munawwarah at the hands of Mus'ab ibn 'Umayr
s and took part in the second pledge of 'Aqabah. He would recite the Noble Qur'an very beautifully.
18 ahadith are narrated from him. He passed away in 20 Hijrī. 'Umar ibn Khattab 4% performed his
Janāzah șalāh and he was buried in Baqī.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The Messenger of Allah's
reply can be rephrased as follows: "You are assuming that my
appointment is discrimination when it is not actually so. Actual discrimination will occur
after my demise. If you cannot exercise patience now, how will you be able to do so then?"
In other words, the Messenger of Allah
responded to the Sahābī by affectionately guiding
him towards patience.
The hadith teaches us that a person should be patient and accept the will of Allah des
during times of corruption and when the unjust become rulers, which will result in ultimate
goodness.
Additional Points
v A person should not seek a position of authority unless he is able to fulfil its responsibilities.
v This hadith was a prophecy because events happened as the Messenger of Allah
had
predicted.
Hadīth 53
في بَعْضٍ أيامِهِ التّي لَقِيَ
: أنَّ رَسُول الله
وعن أبي إبراهيم عبدِ الله بن أبي أوفى ﴾
فِيهَا العَدُوَّ ، انْتَظَرَ حَتَّى إِذَا مَالَتِ الشَّمْسُ قَامَ فِيهِمْ ، فَقَالَ: (( يَا أَيُّهَا النَّاسُ، لا تَتَمَنَّوا
لِقَاءَ العَدُوِّ ، وَاسْأَلُوا الله العَافِيَّةَ، فَإِذَا لقيتُمُوهُمْ فَاصْبِرُوا، وَاعْلَّمُوا أَنّ الجَنَّةَ تَحْتَ ظِلالِ
٤: (( اللَّهُمَّ مُنْزِلَ الكِتَابِ ، وَمُجْرِيَ السَّحَابِ ، وَهَازِمَ الأحْزَابِ
السُّيوفِ )). ثُمَّ قَالَ النَِّيُّ
، اهْزِمْهُمْ وَانصُرْنَا عَلَيْهِمْ )) مُتَّفَقٌّ عَلَيهِ ، وبالله التوفيق .
'Abdullah ibn Abī Aufaug 26 narrates that on one occasion when the
Messenger of Allah
confronted the enemy, he waited until the sun
passed its zenith. He then stood up and said: "O people! Do not desire to
meet the enemy. Ask Allah &s for well-being. But when you do meet the
enemy, remain steadfast. Know that Paradise lies beneath the shade of
the swords." The Messenger of Allah
then said: "O Allah! The One who
revealed the Book, the One who sends clouds and the One who defeats the
armies of disbelievers, defeat them and help us against them." (Bukhārī,
Muslim)
26 The name of 'Abdullah ibn Abu Aufa , was 'Alqamah ibn Khalid. He participated in the pledge of
Ridwan and took part in the battle of Khaybar and the expeditions that followed. After the demise of
the Messenger of Allah
, he came to Kūfa where he passed away in 86 Hijrī. He was the last Sahābī
to pass away in Kūfa. 95 aādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
The word &WI has been translated as "well being", however it is a broad term which refers
to safety from adversities that are associated with the physical body, whether outward or
inward, as well as trials associated with religion, the world and the Hereafter.
The statement, "Paradise lies beneath the shade of the swords" is one of those statements of
the Messenger of Allah
which is concise, but very articulate as it combines many elements
of eloquence. It encourages the believers towards jihad and urges them to pursue the enemy.
It advises them to draw their swords jointly in such a way that their shade covers them, and
by virtue of participating in jihād they will enter Paradise.
The "armies of disbelievers" refers to those disbelievers and polytheists of Arabia who
launched a unified attack on the Muslims in the battle of Ahzab which took place in the 5th
year after Hijrah.
Commentary
The hadith teaches us that patience is an important component of jihad in the path of Allah
The reason for waiting for the sun to incline towards the west was that the mujahidin would
find it easier to carry their weapons when it was cooler. Scholars also mention that the wind
aided the Muslims at such a time. It is astonishing to note that Allah & defeated the enemy
by the very means that is often a source of comfort during the scorching heat of the desert,
namely a breeze.
The Messenger of Allah
forbade the Șahabah
from hoping to meet the enemy
because when one is inclined towards greater reliance upon physical strength, it breeds
self-satisfaction. According to Ibn Battal #0}, however, the wisdom of the prohibition is the
uncertainty of the outcome of the battle, hence, safety from trials was sought.
The statement, "Paradise lies beneath the shade of the swords", is similar to another hadith
in which the Messenger of Allah
said, "Paradise lies beneath the feet of mothers," which
means that obedience to one's mother and fulfilling her rights guarantees a person entry
into Paradise.
The hadith stresses upon a fundamental principle of Islam, which is to utilise means and then
supplicate to Allah &s for His assistance. The Messenger of Allah
prepared for jihād by
acquiring weapons, adopting strategies of war, encouraging the Sahabah to fight and then
turned to Allah &s in du'a'.
The du'a' of the Messenger of Allah
asking for the help of Allah Les serves as a perfect

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RIYĀD AL-ȘĀLIĶĪN
example of how du'a' should be made. One should praise Allah &s by utilising such names
and qualities of His which are appropriate for the occasion.
CHAPTER 4
باب الصدق
Chapter on truthfulness
قَالَ الله تَعَالَى: ﴿يَيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ وَكُوْنُوْا مَعَ الصُّدِقِيْنَ﴾ (التوبة: ١١٩)،
Allāh &s says: "O you who believe! Fear Allah and be with the truthful."
(Sūrah al-Taubah, 119)
وَقَالَ تَعَالَى: ﴿وَالصُّدِقِيْنَ وَالصُّدِقْتِ﴾ (الأحزاب: ٣٥)،
Allāh &s says: " ... the truthful men and the truthful women ... for them Allah
has prepared forgiveness and a great reward." (Sūrah al-Ahzāb, 35)
وَقَالَ تَعَالَى: ﴿فَلَوْ صَدَقُوا اللهَ لَكَانَ خَيْرًا لَّهُمْ﴾ ( محمد : ٢١).
Allāh &s says: "Had they been truthful to Allah, it would have been much
better for them." (Sūrah Muhammad, 21)
Introduction
'Allāmah ibn Abī Sharif > stated, "Sidq (truthfulness) according to the righteous means that
the external condition of a person conforms to his internal. His internal condition should not
contradict his actions, nor should his actions contradict his internal condition." Truthfulness
applies to speech when it corresponds to reality, as well as actions that should be performed
in the correct manner.
Living a life of truth and honesty creates contentment, confidence, honour and trustworthiness
within a person because one will not have the fear and anxiety of being disgraced. One who
lives by the truth ultimately triumphs. The lengthy hadith of Ka'b ibn Malik age and many
other incidents prove the safety and security that truth generates. Falsehood generates
doubts, uncertainty, fear, humiliation, disgrace and mistrust.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 54
، قَالَ : ((إِنَّ الصِّدَقَ يَهْدِي
وأما الأحاديث فالأول : عن ابن مسعود عليه ، عن النَّبِيّ
إِلَى البَرِّ ، وإِنَّ البريَهِدِي إِلَى الجَنَّةِ ، وإِنَّ الرَّجُلَ لَيَصدُقُ حَتَّى يُكْتَبَ عِنْدَ اللهِ صِدِّيقاً. وَإِنَّ
الكَذِبَ يَهْدِي إِلَى الفُجُورِ ، وَإِنَّ الفُجُورَ يَهْدِي إِلَى النَّارِ ، وَإِنَّ الرَّجُلَ لَيَكْذِبُ حَتَّى يُكَتَبَ
عِنْدَ اللهِ كَذَّاباً )) مُتَّفَقٌ عَلَيْهِ .
Ibn Mas'ud 4og narrates that the Messenger of Allah
said: "Truthfulness
leads to righteousness and righteousness leads to Paradise. A person
habitually speaks the truth until he is recorded as a very truthful person
in the sight of Allah &S. Falsehood leads to evil and evil leads to the Hell-
fire. A person habitually speaks lies until he is recorded as a grave liar in
the sight of Allāh &s." (Bukhārī, Muslim)
Vocabulary and Definitions
"Truthfulness leads to righteousness," means that truthfulness guides a person to perform
good and sincere actions.
"Falsehood leads to evil," means that lies and dishonesty lead a person to indulge in sinful
speech and actions.
Commentary
If a person continuously speaks the truth, he will be recorded as a truthful person because
truth becomes his second nature. Similarly, one who habitually lies is recorded as a grave
liar because lies become his second nature. The implication of this is that Allah &s reveals
a person's nature to the creation by means of His close angels or by propagating it on the
hearts and tongues of people. This leads to a person being honoured or disgraced in the
sight of others. According to other scholars, the hadith implies that a person who adopts
truthfulness or lies becomes worthy of the title of being truthful or dishonest and is rewarded
or punished accordingly.
In essence, the natural outcome of truth is goodness and the pleasure of Paradise, whereas
that of dishonesty is evil and the displeasure of Hell.
Hadīth 55
الثاني: عن أبي محمد الحسن بن عليٍّ بن أبي طالب رضيالله، قَالَ: حَفظْتُ مِنْ رَسُول الله
(( دَعْ مَا يَرِيِبُّكَ إِلَى مَا لاَ يَرِيبُكَ؛ فإنَّ الصِّدَقَ طُمَأْنِنَّةٌ، وَالكَذِبَ رِيبَةٌ)) رواه الترمذي ،

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RIYĀD AL-ȘĀLIĶĪN
وَقَالَ : (( حديث صحيح )) .
Al-Hasan ibn 'Alī ibn Abī Țaliba
i). 27
narrates: I memorised from the Messenger
of Allah
: "Abstain from that which causes you doubt in favour of that
which does not cause you doubt, because truthfulness brings peace of mind,
whereas falsehood causes constant doubt." (Tirmidhi)
Commentary
From other ahadith we learn that Allah & has placed the doubtful between that which is
permissible and that which is absolutely forbidden. The strength of a purified soul guides a
believer to question what is doubtful.
This hadith advises the believer to avoid the doubtful, as habitual involvement therein will
ultimately lead to indulgence in the forbidden. Further, in doubtful situations, a person will
not be questioned by Allah des for abstaining, but he will be accountable for perpetrating a
doubtful action that turned out to be a sin.
This hadith accurately describes the nature and outcome of truth and falsehood. When the
carnal self is purified, one is naturally content with truth and one dislikes falsehood. The
effects of these reflect in the choices and nature of a person.
Hadith 56
الثالث: عن أبي سفيانَ صَخرِ بنِ حربٍ ◌ّه في حديثه الطويلِ في قصةِ هِرَقْلَ ، قَالَ هِرقلُ
فَمَاذَا يَأَمُرُكُمْ - يعني: النَّبِّ: ﴿ - قَالَ أبو سفيانَ: قُلْتُ: يقولُ: (( اعْبُدُوا اللهَ وَحدَهُ لا
تُشْرِكُوا بِهِ شَيئاً، وَاتْرُكُوا مَا يَقُولُ آبَاؤُكُمْ، وَيَأْمُرُنَا بِالصَلاةِ ، وَالصِّدْقِ، والعَفَافِ ، وَالصِّلَةِ ))
مُتَّفَقٌ عَلَيْهِ .
Abū Sufyan Sakhr ibn Harbage 28 narrates from his lengthy conversation with
27 Al-Hasan ibn 'Alī ibn Abī Țalib Al Hashimī Al Qurashī
was the son of Fatimah wos, the daughter
of the Messenger of Allah
. He was born in Madinah Munawwarah and was brought up in the
household of prophethood. He was very intelligent, tolerant, righteous and articulate in speech. The
people of Iraq pledged allegiance to him after his father 'Ali ag was martyred. After six months, he
handed the khilafah over to Mu'āwiyah ibn Abu Sufyan 4.0%. He was poisoned in 41 Hijrī for gathering
all the Muslims under one khalif. He passed away in 50 Hijrī in Madinah Munawwarah and is buried in
Baqī. 13 ahādīth are narrated from him.
28 Abū Sufyan Şakhr ibn Harb
s was a leader of the Quraish during the pre-Islamic era of ignorance.
He accepted Islam at the conquest of Makkah Mukarramah in 8 Hijrī and participated in the battles
of Hunayn and Ța'if alongside the Messenger of Allah
He lost his eyesight in the battles that he

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RIYĀD AL-ȘĀLIĶĪN
Heraclius that Heraclius asked: "What does he, referring to the Messenger
of Allāh
order you to do?" Abu Sufyan a
says: "I replied: 'He tells us,
"Worship Allah alone and do not ascribe partners to Him, and abandon
what your fathers believed in.' He also commands us to establish salah, to
be truthful, to remain chaste and to maintain family ties." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
wrote letters to various kings and leaders calling them to Islam.
One of them was Heraclius, who was in Syria when the letter reached him in the 6th year
after Hijrah. Abu Sufyan 4,
", who was not a Muslim at the time, also happened to be in a
trade caravan in Syria. Heraclius wanted to find out about the Messenger of Allah
and
summoned Abu Sufyan &
s to his court. He asked various questions and one of these is quoted
in this hadith. Despite his dislike and hatred for the Messenger of Allah
at the time, Abū
Sufyan spoke the truth and explained that the basis of the Islamic call was the Oneness of
Allah and obedience to divine teachings. Based on this discussion, Heraclius concluded that
the Messenger of Allah
was the promised Messenger of Allah &s.
The hadith reminds us that truthfulness is a key principle and teaching of the Messengers.
Hadīth 57
الرابع : عن أبي ثابت ، وقيل : أبي سعيد ، وقيل: أبي الوليد ، سهل ابن حُنَيْفٍ وَهُوَ بدريّ
: أَنَّ النَّبِّ: ﴿َ، قَالَ: ((مَنْ سَأَلَ الله تَعَالَى الشَّهَادَةَ بِصِدْقٍ بَلَّغَهُ الله مَنَازِلَ الشُّهَدَاءِ
وَإِنْ مَاتَ عَلَى فِرَاشِهِ )) رواه مسلم .
Sahl ibn Hunayf40%29, a Şahabī who participated in the battle of Badr, narrates
that the Messenger of Allah
said: "One who sincerely asks Allah des
for martyrdom, Allah & shall raise him to the rank of the martyrs even
if he passes away on his bed." (Muslim)
Vocabulary and Definitions
Bu ås (martyrdom) can be defined as death while fighting the enemy for the pleasure of
fought. He was appointed as governor of Najran in the era of the Messenger of Allah
. He passed
away in Madinah Munawwarah, and according to others in Syria in 31 Hijrī. 'Uthman
performed
his Janāzah salāh. His son Mu'āwiyah 4% was the first king of the Umayyad Dynasty, after the era of
the rightly guided khulafa'.
29 Sahl ibn Hunayf
was from amongst those Muslims who accepted Islam early. He participated
in Badr and all the expeditions thereafter. 'Alī 4% made him the governor of Kufa after the incident
of Jamal. He passed away in Kūfa in 38 Hijrī. 40 ahādīth are narrated from him.

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Allāh &S. The root word is Jes, which means to personally witness or to testify. According
to the latter meaning, one who dies in this manner is referred to as a Jugs because Allah des
and the angels testify to him being worthy of Paradise. According to other scholars, it means
that the angels of mercy will testify on his behalf. It could also mean that his testifying to
the truth led to his martyrdom.
Commentary
This hadith establishes the superiority of a truthful and sincere intention. By virtue of Allah's
kes compassion and mercy, one is rewarded for such an intention, even if one does not
perform the action due to some reason. From this, scholars have deduced the following
important principle,
ان صدق القلب سبب لبلوغ الارب
A truthful heart is a means of achieving the objective.
The hadith also teaches us the virtue of sincerely supplicating for martyrdom. 'Umar
was رضِيُ ◌ّهُ
one of those who repeatedly asked Allah & for martyrdom in Madinah Munawwarah and his
aspiration was fulfilled by Allah &S. The scholars also remind us that any such supplication
for martyrdom should be with the intention of serving Islam.
Hadith 58
: (( غَزَا نبِّ مِنَ الأَنْبِياءِ
الخامس: عن أبي هريرةَ ﴿ّهُ، قَالَ: قَالَ رَسُولُ اللهِ {﴾
صَلَوَاتُ اللهِ وَسَلاَمُهُ عَلَيْهِمْ فَقَالَ لِقَومِهِ: لا يَتْبَعَنِّي رَجُلٌ مَلَكَ بُضْعَ إِمْرَأَةٍ وَهُوَ يُرِيدُ أنْ
يَبْنِي بِهَا وَلَمَّا بَيْنِ بِهَا ، وَلا أَحَدٌ بَنَى بُيُوتَاً لَمْ يَرْفَعْ سُقُوفَهَا ، وَلا أَحَدٌ اشْتَرَى غَمَا أَوْ
خَلِفَاتٍ وَهُوَ يَنْتَظِرُ أَوْلاَدَها. فَغَزَا فَدَنَا مِنَ القَرْيَةِ صَلاةَ العَصْرِ أَوْ قَرِيباً مِنْ ذلِكَ ، فَقَالَ
لِلشَّمْسِ: إِنَّكِ مَأمُورَةٌ وَأَنَا مَأْمُورٌ ، اللَّهُمَّ احْبِسْهَا عَلَيْنَا، فَحُبِسَتْ حَتَّى فَتَحَ اللهُ عَلَيْهِ
، فَجَمَعَ الغَنَائِمَ فَجَاءتْ - يعني النَّارَ - لِتَأْكُلَهَا فَلَمْ تَطْعَمْها ، فَقَالَ: إِنَّ فِيَكُمْ غُلُولاً
، فَلْيُبَايِعْنِي مِنْ كُلِّ قَبِيلِةٍ رَجُلٌ ، فَلَزِقَتْ يد رجل بِيَدِهِ فَقَالَ : فِيكُمُ الْغُلُولُ فلتبايعني
قبيلتك ، فلزقت يد رجلين أو ثلاثة بيده ، فقال : فيكم الغلول ، فَجَاؤُوا بِرَأْس مثل
رأس بَقَرَةٍ مِنَ الذَّهَبِ، فَوَضَعَهَا فَجاءت النَّارُ فَأَكَلَْهَا . فَلَمْ تَحِلَّ الغَنَائِمُ
لأَحَدٍ قَبْلَنَا، ثُمَّ أَحَلَّ اللـه لَنَ الغَنَائِمَ لَمَّا رَأَى ضَعْفَنَا وَعَجْزَنَا فَأَحَلَّهَا لَنَا )) مُتَّفَقٌّ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One of
the Messengers of the past who went out in battle said to his people: 'A

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RIYĀD AL-ȘĀLIĶĪN
person who has just been married and wants to consummate his marriage
should not accompany me, nor a person who is building a house and has
not yet completed its roof, nor a person who has purchased pregnant sheep
or pregnant camels and is waiting for them to give birth.' He then went
out in battle and approached a village at, or close to, the time of 'Asr
șalāh. He addressed the sun, 'You are under the command of Allah &s and
I am also under His command. O Allah! Delay the sun from setting.' And
the sun was withheld until Allah & enabled him to conquer the village.
He gathered all the booty and the fire (from the sky) came to consume it,
but did not. He said: 'Some of you have stolen from the booty. A person
from each tribe should come and pledge allegiance to me.' A man's hand
became stuck to his hand, so he said: 'The theft has been from your tribe.
Your tribe should pledge allegiance to me.' Now the hands of two or three
men stuck to his hand, so he said: 'You have committed theft.' They then
brought a head of gold similar to the head of a cow. He put it down and
the fire came and consumed it. Booty was not lawful to any nation before
us, but Allāh & made it lawful to us when He saw our weakness and
incapacity." (Bukhārī, Muslim)
Commentary
The Messenger referred to in this hadith is Yusha' ibn Nun &Ne. He disallowed certain types
of people from joining him in jihad because their hearts were engrossed in other activities
thereby hindering their effectiveness in the battlefield. He recognised that those whose
hearts were free of diversions could envision sincere martyrdom and would be steadfast and
enthusiastic in pursuing their objective. In a similar manner, jurists advise that one should
consume food before proceeding for salah so that one's mind is not diverted from Allah .
It was the procedure of all the Messengers before the Messenger of Allah
to gather all the
booty after a battle, and a fire from the skies would then consume it as a sign of acceptance
of their jihad. It was an indication that no misappropriation of the booty had occurred. A
speciality of the Ummah of the Messenger of Allah
was that booty was made halal for
them to utilise.
The delay in the setting of the sun was a miracle. Al-Qadi "> stated that the movement of
the sun was also delayed for the Messenger of Allah
on two occasions. The first occasion
was in the battle of Khandaq, when the Messenger of Allah
and the Șahabah
š were
occupied and had not yet performed the 'Asr salah and the sun had set. The sun was caused
to move above the horizon until they completed their 'Asr salah. On the second occasion, the

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RIYĀD AL-ȘĀLIĶĪN
sun did not rise until the caravan, which the Messenger of Allah
described, had entered
Madinah Munawwarah on the morning of the Mi rāj.
Additional Points
v The dishonesty and deception of one person negatively affects others in his company.
A declaration of one's weakness and frailty before Allah & draws Allah's &s assistance.
Hadīth 59
: (( البَيِّعَانِ بالخِيَار
السادس : عن أبي خالد حَكِيمٍ بِنِ حزامٍ ◌ّهِ، قَالَ : قَالَ رسولُ الله
مَا لَمْ يَتَفَرَّقَا ، فَإِنْ صَدَقا وَبِيَّنَا بُورِكَ لَهُمَا فِي بِيعِهِمَا ، وإِنْ كَتَمَا وَكَذَبَا مُحِقَتْ بِرِكَةُ بَيْعِهِما ))
مُتَّفَقٌ عَلَيهِ .
Hakīm ibn Hizām&
.30
narrates that the Messenger of Allah
said: "The
buyer and seller have the option of annulling or continuing the transaction
as long as they do not part ways. If they are both truthful and make things
clear, they will be blessed in their transaction. If they conceal and lie, the
blessing of their transaction is removed." (Bukhārī, Muslim)
Commentary
This hadith draws our attention to honesty and integrity in trade. The laws of Islamic
commerce stipulate that the buyer and seller should clarify the price, quality and quantity
of the commodity before the transaction is concluded. Any defect in the commodity should
be clearly specified. Transactions concluded in this way will draw blessings for both the buyer
and the seller. One who deceives eventually comes to be known as a dishonest trader and
suffers disgrace. In addition, the profit he derives by lying and deceiving is devoid of blessings.
Just as a truthful trader acquires blessings through his trade, one who is truthful in fulfilling
his responsibilities to his Creator will acquire blessings and divine rewards.
CHAPTER 5
باب المراقبة
Chapter on Allah-consciousness
30 Hakīm ibn Hizām
was the son of the brother of Umm al Mu'minin Khadijah bint Khuwaylid
4%. He was blessed with the speciality of being born in the Ka'bah. He was the friend of the Messenger
of Allāh
before and after prophethood. He lived for 120 years, 60 of which were while he was a
Muslim. He passed away in Madinah Munawwarah in 38 Hijrī and 40 ahādīth are narrated from him.

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قَالَ الله تَعَالَى: ﴿الَّذِيْ يَرْكَ حِيْنَ تَقُوْمُ وَتَقَلُّبَكَ فِي السُّجِدِيْنَ﴾ (الشعراء: ٢١٩ - ٢٢٠)،
Allāh &s says: "Who sees you when you stand up (in prayer) and sees your
movements with those who prostrate." (Sūrah al-Shu arā', 218-219)
وَقَالَ تَعَالَى: ﴿وَهُوَ مَعَكُمْ آَيْنَ مَا كُنْتُمْ﴾ ( الحديد : ٤)،
Allāh &s says: "He is with you wherever you are." (Sūrah al-Hadīd, 4)
وَقَالَ تَعَالَى: ﴿إِنَّ اللهَ لَا يَخْفَى عَلَيْهِ شَىْءٌ فِى الْأَرْضِ وَلَا فِى السَّمَاءِ﴾ ( آل عمران: ٦)،
Allāh &s says: "Nothing is hidden from Allah in the heavens or in the
earth." (Sūrah Āl 'Imran, 5)
وَقَالَ تَعَالَى: ﴿إِنَّ رَبَّكَ لَبِالْمِرْصَادِ﴾ (الفجر : ١٤)،
Allāh & says: "Surely your Sustainer is Ever-watchful." (Sūrah al-Fajr, 14)
وَقَالَ تَعَالَى: ﴿يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِى الصُّدُوْرُ﴾ (غافر: ١٩)
Allah & says: "He knows the treachery of the eyes and what the hearts
conceal." (Sūrah al-Ghāfir, 19)
Introduction:
Muraqabah is one of the stages of ihsan referred to in the first hadith of this chapter. It entails
a person being aware that Allah & is watching him wherever he may be.
Ibn 'Ata' > stated,
الهي عميت عين لا تراك عليها رقيبا
My Lord, that eye is blind which does not see You as watchful over it.
Hadīth 60
وأما الأحاديث ، فالأول : عن عمر بن الخطاب رطّهُ، قَالَ: بَيْنَمَا نَحْنُ جُلُوسٌ عِنْدَ رَسُول
ذَاتَ يَومٍ ، إِذْ طَلَعَ عَلَينا رَجُلٌ شَديدُ بَيَاضِ الثَّيابِ ، شَديدُ سَوَادِ الشَّعْرِ ، لا يُرَى
الله
عَلَيْهِ أَثَرُ السَّفَرِ ، وَلا يَعْرِفُهُ مِنَّا أَحَدٌ ، حَتَّى جَلَسَ إِلَى النَّبِّ :﴿َ، فَأَسْنَدَ رُكْبَيْهِ إِلَى رُكْبَهِ
، وَوَضعَ كَفَّيِهِ عَلَى فَخِذَيِهِ ، وَقَالَ: يَا مُحَمَّدُ ، أَخْبرنِي عَنِ الإسلامِ ، فَقَالَ رَسُول الله

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(( الإسلامُ: أنْ تَشْهِدَ أنْ لا إلهَ إلاَّ الله وأنَّ مُحمَّداً رسولُ الله، وتُقِيمَ الصَّلاةَ ، وَتُؤِْيَ
الزَّكَاةَ ، وَتَصوَمَ رَمَضَانَ ، وَتَحُجَّ البَيْتَ إن اسْتَطَعْتَ إِلَيْهِ سَبِيلاً)). قَالَ: صَدَقْتَ . فَعَجِبْنَا
لَهُ يَسْأَلُهُ وَيُصَدِّقَهُ ! قَالَ : فَأَخْبِرِي عَنِ الإِيمَانِ . قَالَ : (( أنْ تُؤْمِنَ باللهِ ، وَمَلائِكَتِهِ ، وَكُبِهِ
، وَرُسُلِهِ، وَالْيَوْمِ الآخِر ، وتُؤْمِنَ بالقَدَرِ خَيْرِهِ وَشَرِّهِ )). قَالَ: صَدقت . قَالَ : فَأَخْبرِنِي عَنِ
الإِحْسَانِ. قَالَ : (( أنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ فإنْ لَمْ تَكُنْ تَرَاهُ فإِنَّهُ يَرَاكَ )) . قَالَ : فَأَخْبِرني
عَنِ السَّاعَةِ . قَالَ : (( مَا المَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ)) . قَالَ : فَأَخْبِرِنِي عَنْ أَمَاراتِهَا .
قَالَ : (( أنْ تَلِدَ الأَمَةُ رَبَتَهَا ، وأنْ تَرَى الحُفَاةَ الْعُرَاةَ العَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ ))
. ثُمَّ انْطَلَقَ فَلَبِثْتُ مَلِيّاً، ثُمَّ قَالَ: (( يَا عُمَرُ ، أَدْرِي مَنِ السَّائِلُ؟ )) قُلْتُ: اللهُ ورسُولُهُ أَعْلَمُ
. قَالَ : ((فإنَّهُ جِبْرِيلُ أَتَاكُمْ يَعْلِّمُكُمْ أَمْرَ دِينَكُمْ )). رواه مسلم .
ومعنى (( تَلِدُ الأَمَةُ رَبَتَهَا )) أْ سَيِّدَتَهَا؛ ومعناهُ : أَنْ تَكْثُرَ السَّراري حَتَّى تَلِدَ الأَمَةُ السُّرِّيَّةُ
بِنْتَاً لِسَيِّدِهَا وبنْتُ السَّيِّدِ في مَعنَى السَّيِّدِ وَقِيلَ غَيْرُ ذلِكَ. وَ((العَالَةُ )) : الفُقَراءُ. وقولُهُ :
(( مَلِيّاً)) أَيْ زَمَنَاً طَوِيلاً وَكَانَ ذلِكَ ثَلاثًاً .
‘Umar ibn al-Khațțāb
narrates: One day while we were sitting in the
company of the Messenger of Allah
there appeared before us a man
whose clothes were exceptionally white and whose hair was pitch black.
The effects of travelling were not visible on him and none of us recognised
him. He came and sat before the Messenger of Allah
in such a way
that his knees touched the knees of the Messenger of Allah
He then
placed his palms on the thighs of the Messenger of Allah
and said: "O
Muhammad! Tell me about Islam." The Messenger of Allah
said: "Islām
means that you testify that there is none worthy of worship except Allah
and that Muhammad is the Messenger of Allah, to establish salah, give
zakāh, fast in the month of Ramadan and fulfil the pilgrimage to the House
(Ka'bah) if you have the means to undertake the journey." The man said:
"You are correct." ('Umar
says): "We were surprised because he posed
the question and then affirmed the answer."
The man then asked: "Tell me about īman." The Messenger of Allah
replied: "It is to believe in Allah, His angels, His Books, His Messengers
and the Last Day and to believe in fate, it's good and it's evil." The man
said: "You are correct."

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RIYĀD AL-ȘĀLIĶĪN
He then asked: "Tell me about ihsan." The Messenger of Allah
said: "It
is to worship Allah as though you can see Him and if you cannot visualize
this, then know that He is watching you."
He then asked: "Tell me about the Hour." The Messenger of Allah
said:
"The person who is being questioned knows no more than the questioner
about it." He said: "Then tell me about its signs." The Messenger of Allah
said: "A slave woman will give birth to her master and you will see the
bare-footed, the naked, the poor and the shepherds competing with each
other in constructing lofty buildings."
He then left and I ('Umar
waited for some time. The Messenger of
Allāh
then asked me: "O 'Umar! Do you know who the questioner was?"
I replied: "Allah and His Messenger know best." He said: "That was Jibra'il.
He came to you to teach you matters of your religion." (Muslim)
Vocabulary and Definitions
In the sharī ah, "īman" refers to belief and verification of the foundational principles of Islam,
while Islam refers to those actions commanded by Allah &S. However, the terms īman and
Islam are used interchangeably.
"Belief in Allah," means that one should believe that Allah des is One in His being, qualities
and actions. He alone is worthy of worship and He is characterised with every perfect quality
and is pure from every blemish.
"Belief in the angels," means that one should believe that the angels are the honoured
servants of Allah & and do not disobey what they are commanded to do.
"Șalāh" according to the lexicon means du'a'. According to the shari'ah, it refers to a specific
set of actions to be performed at specific times. It begins with takbir and ends with salām.
"Zakāh" according to the lexicon means to increase and to purify. According to the sharī ah,
it refers to a specific amount of wealth that is to be given to the poor.
"Ramadan" is derived from the root word 2%) , which means 'to burn', because it 'burns'
away ones sins. The word "saum" literally refers to abstention. According to the shariah,
it refers to a specific type of abstention, i.e. from food, drink and conjugal relations from
before dawn to sunset.
"Haj" means to intend. According to the shari'ah, it means to intend travelling to the Ka'bah

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RIYĀD AL-ȘĀLIĶĪN
for the rites of pilgrimage.
"Belief in the books" refers to belief in all the divine books of Allah Ks, which are His speech.
Some of these books were revealed in the form of tablets to the Messengers while others
were revealed through an angel. Zamakhsharī « and other scholars are of the opinion that
there were a hundred scriptures and four major books. Fifty scriptures were revealed to Shith
, thirty to Idris , ten to Adam & and ten to Ibrahim &
&. The four major books are
the Taurah, Zabur, Injil and Qur'an. They were revealed to Musa &N., Dawud &N., Tsa ) and
Muhammad
respectively.
"Belief in the Messengers," means that one should accept that Allah Les sent Messengers
to guide the creation and to perfect their way of life. Allah &es aided them with miracles
that helped to prove their truthfulness. They conveyed the message and explained to their
people what was required of them. It is compulsory to honour and believe in all of them.
Allah des purified them from all defects; hence, they were sinless before and after receiving
prophethood. According to a narration of Musnad Ahmad, there were 124000 Messengers.
"The Last Day", or the day of Qiyamah, has been named as such because there is no night
after it. It will be the last day of this world. One should believe in it as well as everything
related to it such as the reckoning, crossing the bridge of Șirat, Paradise and Hell.
"Belief in (taqdir) fate," means that one should believe that everything has been predestined
by Allah & and happens according to His will. Allah & has knowledge of everything that
man will do, whether good or evil and every occurrence is based on His wisdom.
"Ihsan" entails a person performing every action, from beginning to end, in the manner it
has been commanded, by keeping in mind the rights of Allah Ky, being conscious of Him
and being aware of His greatness and grandeur.
"Worship" is a loose translation of the Arabic word ale. A more precise meaning is to humble
oneself to the depths of humility.
"Shepherds competing with each other in constructing lofty buildings" could be taken literally
or it could refer to positions of leadership being given to those who are unworthy of them.
Commentary
The scholars of hadith attach great importance to this hadith because of its comprehensive
nature. According to Imam Qurtubi , this hadith may be referred to as Umm al-Sunnah
because it encompasses a great deal of information, just as Sūrah al-Fatihah is called Umm
al-Qur'ān.

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RIYĀD AL-ȘĀLIĶĪN
Jibra'il appeared amongst the Sahabah dressed very neatly and tidily, hence we learn
that a presentable outward appearance has an impact on the inward. Jibra'il's . posture
and behaviour demonstrate the respect and honour a student should display to his teacher.
His addressing the Messenger of Allah
by name, according to some scholars, proves that
the angels are not included in the Qur'anic injunction not to address the Messenger of Allah
by name.
The hadith teaches us that we are required to be conscious of Allah &s with the highest
level of humility and sincerity in all conditions and actions. If we cannot attain this state
of humility and consciousness, then we should at least be aware of the fact that Allah &'s is
constantly watching us.
The Messenger of Allah's
declaration that he had no knowledge of Qiyamah indicates that
if a scholar has no knowledge regarding any matter, he should unreservedly say so.
A slave woman giving birth to her master is an indication that conditions will deteriorate
close to Qiyamah. Those who are dishonoured and disgraced will rule over people of honour.
Parents will be disobeyed and people will treat their mothers like slaves, by disgracing them
and shouting at them.
Hadīth 61
الثاني : عن أبي ذر جُنْدُب بنِ جُنادَةَ وأبي عبدِ الرحمانِ معاذِ بنِ جبلٍ ◌ًَّا، عن رسولِ
الله ﴾، قَالَ: ((اتَّقِ اللـه حَيْثُمَا كُنْتَ وَأتْبَعِ السَّيِّئَةَ الحَسَنَةَ تَمْحُهَا، وَخَالِقِ النَّاسَ بِخُلُقٍ
حَسَنٍ )) رواه الترمذي ، وَقَالَ : (( حديث حسن )).
Abu Dharr Jundub ibn Junadah31 de and Mu adh ibn Jabal32 de narrate that
the Messenger of Allah
said: "Fear Allah wherever you are. Follow up
an evil deed with a good deed, which will wipe it out. And interact kindly
31 Abu Dharr Jundub ibn Junadah
was from among the early Muslims. After accepting Islam, the
Messenger of Allah
sent him to his tribe where he preached Islam. Half of them accepted the new
faith immediately while the remainder entered the fold after Hijrah. He was the first person to greet
the Messenger of Allah
with the Islamic greeting. He passed away in Rabdha in 32 Hijrī. 281 ahādīth
are narrated from him.
32 Mu'adh ibn Jabal
earned the title of being the most knowledgeable in matters of halal and
harām from the Messenger of Allah
himself. He accepted Islam at the age of 18 and proved to be
among the most virtuous of youth from the Ansar in terms of tolerance, generosity and modesty. The
Messenger of Allāh
sent him as a governor to Yemen. He passed away at the age of 34 in the plague
of Amwas in 18 Hijrī. 155 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
with people." (Tirmidhī)
Vocabulary and Definitions
The word taqwa has been translated as "fearing Allah", however its broader meaning is to
carry out every command of Allah & and abstain from every prohibition.
"Good deeds wiping out evil deeds," means that one's evil deeds will be erased from one's
book of deeds, according to some scholars, while others interpret it to mean that one will
not be taken to task for such deeds.
"Interacting kindly with others" is a broad concept which includes displaying a good
countenance, propagating good, preventing harm and treating people kindly.
Commentary
This hadith has few words but its meaning is profound and far-reaching. Mu'adh ibn Jabal
heard the hadith from the Messenger of Allah
when the latter sent him to Yemen towards
the end of his life. It reinforces three basic concepts of Islam. Firstly, we are reminded to
be conscious of Allah des at all times and in all places. Secondly, it encourages us to adopt
noble character. In another hadith, the Messenger of Allah
stated that noble character
would be the most weighty of actions in the scale of a believer on the day of Qiyamah. (Abū
Dāwūd) Thirdly, it affirms that good deeds remove evil deeds. This is also mentioned in a
verse of the Qur'an,
﴿إِنَّ الْحَسَنْتِ يُذْهِبْنَ السَّيَّتِ﴾
Good deeds remove evil deeds. (Sūrah Hūd, 114)
It is important to note that the wiping away of evil deeds applies only to minor sins, as major
sins require repentance. In addition, it does not apply to the rights of people, because if one
has usurped the rights of others, one needs to restore those rights and seek their forgiveness.
Hadith 62
يوماً ، فَقَالَ : (( يَا غُلامُ ، إِنِّي
، قال : كنت خلف النبيّ
الثالث : عن ابنِ عباسٍ
أعلِّمُكَ كَلِمَاتٍ : احْفَظِ اللهَ يَحْفَظْكَ ، احْفَظِ اللهَ تَجِدْهُ تُجَاهَكَ، إِذَا سَأَلْتَ فَاسَأَلِ الله،
وإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللهِ ، وَاعْلَمْ: أَنَّ الأُمََّ لَوْ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيءٍ لَمْ يَنْفَعُوكَ
إلَّ بِشَيءٍ قَدْ كَتَهُ اللهُ لَكَ ، وَإِن اجتَمَعُوا عَلَى أنْ يَضُرُّوكَ بِشَيءٍ لَمْ يَضُرُّوكَ إلَّ بِشَيءٍ
قَدْ كَبَهُ اللهُ عَلَيْكَ، رُفِعَتِ الأَقْلاَمُ وَجَفَّتِ الصُّحفُ)) رواه الترمذي، وَقَالَ : (( حديث

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RIYĀD AL-ȘĀLIĶĪN
حسن صحيح )) .
وفي رواية غيرِ الترمذي : (( احْفَظِ الله تَجِدْهُ أَمَامَكَ، تَعرَّفْ إِلَى اللهِ فِي الرَّخَاءِ يَعْرِ فِكَ
في الشِّدَّةِ ، وَاعْلَمْ : أَنَّ مَا أَخْطَأْكَ لَمْ يَكُنْ لِيُصِيبِكَ ، وَمَا أصَابَكَ لَمْ يَكُنْ لِيُخْطِئَكَ ، وَاعْلَمْ
أنَّ النَّصْرَ مَعَ الصَّبْرِ ، وَأَنَّ الفَرَجَ مَعَ الكَرْبِ ، وَأَنَّ مَعَ العُسْرِ يُسْراً)) .
Ibn 'Abbas
š narrates: One day, I was sitting behind the Messenger of
Allāh
(on a conveyance) and he said: "O boy! I would like to teach you
some essentials: Follow the injunctions of Allah and He will take care of
you. Follow the injunctions of Allah and you will find Him with you. When
you ask, ask from Allah and when you seek help, seek help from Allah. And
know full well that if the entire creation were to get together in order to
benefit you in any way, they would not be able to do so except to that
extent which Allah had already destined for you. And if they were to get
together to harm you in any way, they would not be able to do so except
to that extent which Allah had already destined for you. The pens have
been raised and the pages have dried." (Tirmidhi)
A narration besides Tirmidhī has: "Uphold the injunctions of Allah and you
will find Him with you. Remember Allah during times of prosperity and
He will remember you during times of adversity. Have the conviction that
whatever was not destined for you will never come to you and whatever
comes to you was never destined to miss you. Have the conviction that
help comes with patience, prosperity comes with adversity and ease comes
with difficulty."
Vocabulary and Definitions
"The pens have been raised and the pages have dried," means that destinies have been
recorded in the Lawh al-Mahfuz (the Protected Tablet); hence, no alterations, additions or
erasures are possible.
Commentary
This hadith is from the jawami' al-kalim of the Messenger of Allah
. That means that the
words are concise but the meaning is all-encompassing. It highlights a number of noteworthy
Islamic values: being conscious of Allah &es and His rights, handing over ones affairs to
Him and relying on Him, declaring His Oneness and acknowledging one's weakness and
dependence on Him.

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Abbās
was only ten years of age when the Messenger of Allah
advised him with
these words. This teaches us to educate and guide our children regarding the teachings of
Islam when they are young. Such nurturing will ensure a firm grounding and safeguard them
from the confusing ideologies and philosophies of the day.
If a person adopts taqwa, abstains from the forbidden and adopts that which pleases Allah
des, Allāh &s will protect him, his family and possessions while he is alive and safeguard his
īman at the time of death. Allah & states precisely this in a verse of the Qur'an,
﴿إِنَّ اللهَ مَعَ الَّذِيْنَ اتَّقَوْا وَّالَّذِيْنَ هُمْ مُّحْسِنُوْنَ﴾ (النحل: ١٢٨)
Allah is with those who fear Him and those who do good deeds. (Sūrah al-
Nahl, 128)
If we examine this hadith carefully, we will realise that it encourages us to hand over all
our affairs to Allah & because no being other than Allah & can truly benefit or harm
humankind. In addition, the hadith forbids people from asking from anyone other than Allah
cks as all the treasures of this world and the Hereafter are in His control. This applies to that
which only He has absolute power over, such as sustenance, cure and forgiveness. There is no
harm in requesting assistance from people regarding matters that are within human ability
and could include hiring of labourers, requesting of loans as well as asking for directions.
Scholars explain that one of the reasons for associating ease with difficulty is that one may
develop true tawakkul (trust) in Allāh &s because at times when all other avenues appear to
be closed, one is inclined to turn sincerely to Allah &s and this is the essence of tawakkul.
Additional Points
v Scholars explain that, unlike the Protected Tablet, the evil actions recorded by the angels
in one's book of deeds may be deleted when a believer repents.
Hadith 63
الرابع: عن أنسٍ ﴿هَ، قَالَ: إِنَّكُمْ لَتَعمَلُونَ أعْمَالاً هي أدَقُّ فِي أعيُنِكُمْ مِنَ الشَّعْرِ ، كُنَّا
مِنَ المُوبِقاتِ . رواه البخاري .
نَعُدُّهَا عَلَى عَهْدِ رَسُول الله
Anas
said: "You commit such actions which you consider more
insignificant than a strand of hair whereas during the time of the Messenger
of Allah
" we used to consider them to be among the intensely destructive."
(Bukhārī)