Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 95
: (( إِنَّ الله تَعَالَى
وأما الأحاديث : فالأول: عن أبي هريرة ﴿هُ، قَالَ : قَالَ رَسُول الله
قَالَ: مَنْ عادى لِي وَلِّاً فَقَدْ آذَنْتُهُ بِالحَرْبِ ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِي بِشَيءٍ أَحَبَّ إِلَيَّ مِمَّا
افْتَرَضْتُ عَلَيْهِ ، وَمَا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوافِلِ حَتَّى أحِبَّهُ ، فَإِذَا أَحَبَيْتُهُ كُنْتُ سَمعَهُ
الَّذِي يَسْمَعُ بِهِ ، وَبَصَرَّهُ الَّذِي يُبْصِرُ بِهِ ، ويَدَهُ الَّتِي يَبْطِشُ بِهَا ، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا ، وَإِنْ
سَأَلَنِي أَعْطَيْتُهُ ، وَلَئِنِ اسْتَعَاذَنِي لأَعِيذَنَّهُ)) رواه البخاري .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Allah des
said: 'I declare war on anyone who opposes a friend of Mine. My servant
does not draw close to Me with anything that I love more than by fulfilling
whatever I made obligatory upon him. My servant continues to draw closer
to me through optional deeds until I love him. Once I love him, I become
his ears with which he hears, his eyes with which he sees, his hands with
which he holds and his legs with which he walks. If he were to ask Me, I
would grant him and if he were to seek refuge in Me, I would grant him
refuge." (Bukhārī)
Vocabulary and Definitions
A J (friend of Allah &s) is defined as a person who has total faith in Allah & and is Allah-
conscious (muttaqī). He gains closeness to Allah & by obeying His commands, abstaining
from His prohibitions and abundant optional acts of worship. A verse of the Qur'an states,
﴿اَلَ إِنَّ أَوْلِيَاءَ اللهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُوْنَ (٦٢) الَّذِيْنَ أُمَنُوْا وَكَانُوا يَتَّقُوْنَ﴾
Behold! Verily the friends of Allah, no fear shall come upon them nor shall
they grieve. They are those who have faith and who are Allah-conscious. (Sūrah
Yūnus, 62-63)
The word Jils is the plural of all and is literally defined as an extra and refers to optional
acts of worship.
Commentary
Here our attention is drawn to the difference between Fard and Nafl. A Fard is specific and
absolute; one is rewarded for executing it and punished for abandoning it. A Nafl is optional
and voluntary. The status of Fard is seventy times more than Nafl. Fara'id such as the five
daily salāh, zakāh, sawm, etc. should therefore be given preference over Nawafil acts such as
Tahajjud șalāh, recitation of the Qur'an, etc.

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RIYĀD AL-ȘĀLIĶĪN
Sincerely engaging in optional acts of worship in addition to the obligatory acts draws the
love of Allah & and allows one to become His close friend. When Allah & loves a person,
He grants him the divine ability to utilise all his senses and limbs for His pleasure. Hence,
his sight, hearing, touch, walking, etc. fall within the parameters of Allah's ds obedience.
According to another interpretation, the hadith means that Allah & fulfils the needs of
His beloved faster than the working of his own senses of sight, hearing, touch, etc. A third
interpretation is that it refers to the help, support and protection which Allah & provides
in ensuring that a person's every limb is safe from transgression.
Additional Points
v The hadith highlights the severe consequences of harming or opposing the true friends
of Allah &s because a war fought against Allah & can never be won. The only other
context in which Allah &s declares war is against those who consume riba (interest).
V Allah &s readily accepts the supplications of his beloved servants.
Hadith 96
: فيما يرويه عن ربّه رَمْ، قَالَ :
الثاني: عن أنس له، عن النَّبيّ
((إِذَا تَقَرِبَ العَبْدُ إِلَيَّ شِبْراً تَقَرَبْتُ إِلَيْهِ ذِرَاعاً، وَإِذَا تَقَرَّبَ إِلَيَّ ذِرَاعاً تَقَرَبْتُ مِنْهُ بَاعاً ، وِإِذَا
أَتَانِي يَمشي أتَيْتُهُ هَرْوَلَةً )) رواه البخاري .
Anas de
narrates that the Messenger of Allah
narrates from Allah &s:
"When a servant comes to Me one hand-span, I go to him by one arm's-
length. When he comes to Me one arm's-length, I go to him by two arm's-
lengths. When he comes to Me walking, I go to him running." (Bukhārī)
Commentary
This Hadith al-Qudsī indicates towards Allah's &s expeditious mercy and generosity. Allah
honours every good deed no matter how small it may appear and He grants manifold reward
for it. The more a person performs good deeds, the more he is rewarded.
Those who are honoured by Allah &s experience true blessings, peace and contentment.
While they may externally seem to be in difficult circumstances, Allah & in reality blesses
them in abundance. The lives of the Messengers &p., Șahabah
and righteous servants of
Allah Les are proof of this. On the other hand, those who disobey Allah & and spend their
lives in temporary false enjoyments suffer from unhappiness. Outwardly, they may appear
to be happy but true contentment eludes them.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 97
: (( نِعْمَتَانِ مَغبونٌ فيهما كثيرٌ مِنَ
، قَالَ : قَال رَسُول الله
الثالث : عن ابن عباس
النَّاسِ : الصِّحَّةُ، وَالفَرَاغُ )) رواه البخاري .
Ibn 'Abbas
narrates that the Messenger of Allah
said: "Many people
are deceived by two bounties: health and free time." (Bukhārī)
Vocabulary and Definitions
3 xáo (deceived) - The root word denotes selling an item for far below its true value or
purchasing an item for an exorbitant price. In other words, it refers to one who is deceived
in a transaction.
Commentary
This hadith likens the actions of man to that of a trader. An intelligent trader is one who uses
his capital well and earns a profit thereby, while an unwise trader wastes his capital. Man's
capital is health and free time. When these are used in the obedience of Allah Ke, one profits
by being rewarded by Allah K. The hadith points out that man generally does not appreciate
the value of these two particular bounties and he unfortunately wastes them in vain pursuits.
A study of the lives of our pious predecessors leaves one amazed at the feats and volume of
work they accomplished. This can be explained by the basic truth that they used their time
and health profitably.
Hadith 98
كَانَ يَقُومُ مِنَ اللَّيلِ حَتَّى تَتَفَطَّرَ قَدَمَاهُ فَقُلْتُ لَهُ : لِمَ
13
: أنّ النّبيّ
13
الرابع : عن عائشة تظـ
تَصْنَعُ هَذَا يَا رسولَ الله ، وَقَدْ غَفَرَ الله لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ؟ قَالَ: (( أَفَلا
أُحِبُّ أنْ أَكُونَ عَبْداً شَكُوراً )) مُتَّفَقٌّ عَلَيْهِ ، هَذَا لفظ البخاري . ونحوه في الصحيحين من
رواية المغيرة بن شعبة .
‘Ā'ishah
narrates that the Messenger of Allah
used to engage in
prayer at night to such an extent that his feet would swell. I said to him:
"O Messenger of Allah! Why do you do this when Allah des has forgiven all
your past and future sins?" He replied: "Should I not be a grateful servant?"
(Bukhārī and Muslim. This is the wording of Bukhārī. A similar narration appears
in Bukhārī and Muslim from Mughīrah ibn Shu'bah.)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
An outstanding feature of the blessed life of the Messenger of Allah
was that he would
remain awake in the worship of Allah & every night. The Sahabah
and our pious
predecessors also consistently engaged in this practice. Awakening for optional worship
during the latter portion of the night has numerous benefits. Du'a's are readily accepted
during this time and those who do so are more alert and energetic during the day.
It is our belief that all the Messengers
were sinless. They were pure from all major and
minor sins. In appreciation of this great favour of Allah &S, the Messenger of Allah
exerted himself in His worship. Further, according to some scholars it is impossible - even for
a Messenger - to fulfil the rights of worship and gratitude to Allah KS, hence the Messenger
of Allāh
and the Messengers & regarded this as a deficiency that warranted repentance.
Hence, "Allah & has pardoned you for all your past and future sins," does not imply that
the Messenger of Allah
committed sins like other men; rather, due to his elevated status
and rank, he repented for actions that he considered to be contrary to what was preferred
(khilāf al-awla). Scholars state that,
إن حسنات الأبرار سيئات المقربين
The good deeds of the righteous are regarded as evil by the close servants of
Allah &s.
It is narrated from the Messenger of Allah
that he would experience tremendous peace,
contentment and joy in salah. He would not tire from the worship of Allah &s, although his
external body bore the effects of exertion.
Hadith 99
إِذَا دَخَلَ العَشْرُ أَحْيَا اللَّيْلَ ،
الخامس : عن عائشة ◌َّا، أَنَّها قَالَتْ: كَانَ رَسُول الله
وَأَيْفَظَ أهْلَهُ ، وَجَدَّ وَشَدَّ الِمِثْزَر . مُتَّفَقٌّ عَلَيهِ .
والمراد : العشر الأواخر مِنْ شهر رمضان . و((المِثْزَرُ)): الإزار، وَهُوَ كناية عن اعتزالِ
النساءِ . وقيلَ: المُرادُ تَشْمِيرُهُ لِلِعِبَادَةِ ، يُقالُ: شَدَدْتُ لِهَذَا الأَمْرِ مِثْزَري: أي تَشَمَّرْتُ
وَتَفَرَّغْتُ لَهُ .
'A'ishah ws narrates: "When the last ten days of Ramadan would begin, the
Messenger of Allah
would remain awake at night, awaken his family,
strive to the utmost and fasten his loin cloth." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
"He would fasten his loin cloth," means that he remained aloof from conjugal relations with
his wives. It could also mean that he would devote himself to acts of worship.
Commentary
This hadith reminds us that a Muslim should recognise the value of his free time by doing
good deeds, especially during Ramadan.
Tirmidhi reports from Zaynab bint Umm Salamah we
"When ten (nights) were left of
Ramadan, the Messenger of Allah
would not leave anyone of his household asleep who
had the ability to stand in worship." He would exert himself more than normal during the last
ten nights in order to search for the night of Qadr, which is more virtuous than a thousand
months.
Hadīth 100
: (( المُؤْمِنُ القَوِيُّ خَيْرٌ وَأَحَبُّ إِلَى
السادس: عن أبي هريرة ﴿هُ، قَالَ: قَالَ رَسُول الله.
اللهِ مِنَ المُؤْمِنِ الضَّعِيفِ وَفِي كُلِّ خَيرٌ. احْرِضْ عَلَى مَا يَنْفَعُكَ ، واسْتَعِنْ بِاللهِ وَلاَ تَعْجَزْ .
وَإِنْ أَصَابَكَ شَيءٌ فَلاَ تَقُلْ لَوْ أَنّي فَعَلْتُ كَانَ كَذَا وَكَذَا ، وَلَكِنْ قُلْ: قَدَّر الله ، وَمَا شَاءَ فَعَلَ
؛ فإنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A strong
believer is better and more beloved in the sight of Allah &'s than a weak
believer, although there is good in both of them. Desire whatever could
be of benefit to you, seek help from Allah and do not give up. If anything
afflicts you, do not say: 'If I had done that, such and such would have been
the outcome.' You should rather say: 'It was destined by Allah &s and He
does whatever He wills.' 'If' opens the door to Satanic whispers." (Muslim)
Vocabulary and Definitions
Imam Qurțubī ( said that a "strong believer" is one who is strong in body and soul and
who has developed the firmness of purpose to strive in acts of worship such as haj, saum and
encouraging good and forbidding evil. A "strong believer", according to Imam Nawawi des, is
one who has true desire for the Hereafter and advances in matters of worship.
"There is good in both of them," means that a strong and a weak believer both have goodness
because they have the quality of īman.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith encourages us to be desirous of performing every beneficial good deed and
reinforces the Islamic concept of striving against the carnal self. Importantly, it highlights
the core concept of predestination. A Muslim believes that everything in life is predestined;
therefore, barriers and difficulties should not cause one to lose focus. One should accept the
decree of Allah & and persevere by capitalising on the present, as excessive ruminating
about the past only leads to regret.
A believer should physically toughen and spiritually strengthen himself as this will assist
him to focus on advancement in matters of religion. A strong believer is superior to a weak
believer because the former will be better able to exercise patience in the face of resistance
from others.
Hadith 101
السابع: عَنْهُ: أَنَّ رَسُول الله ﴿ه، قَالَ: ((حُجِبَتِ النَّارُ بِالشَّهَواتِ، وَحُجِبَتِ الجَنَّةُ
بِالمَكَارِهِ )) مُتَّفَقٌّ عَلَيْهِ. وفي رواية لمسلم : (( حُفَّتْ)) بدل (( حُجِبَتْ)) وَهُوَ بمعناه :
أي بينه وبينها هَذَا الحجاب فإذا فعله دخلها .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Hell-fire
is veiled by desires and Paradise is veiled by hardships." (Bukhārī, Muslim)
Another narration of Muslim has the word "surrounded" instead of "veiled."
Both have the same meaning, namely they are barriers between Hell-fire
and Paradise. If a person commits them, he will enter either of them.
Vocabulary and Definitions
"Hell-fire is veiled by desires," means that one will enter Hell by engaging in forbidden
actions such as consuming liquor, indulging in adultery, fornication, backbiting and fraud.
"Paradise is veiled by hardships," means that one will not enter Paradise except through
sacrifice and effort in the form of consistency in worship, patience upon adversity, controlling
of anger, exercising compassion and forbearance, giving in charity, exhibiting kindness to
adversaries and restraining the base desires.
Commentary
In this hadith, the Messenger of Allah
eloquently explained the nature of Paradise and Hell.
He likened hardships to a barrier that cannot be traversed except by adopting the appropriate
means and methods. Hence, one cannot acquire Paradise except through difficulty, sacrifice

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RIYĀD AL-ȘĀLIĶĪN
and patience upon adversity and one cannot gain salvation from Hell except by restraining
one's desires and disciplining the carnal self.
Hadīth 102
الثامن: عن أبي عبد الله حُذَيفَةَ بنِ اليمانِ ﴿هَا، قَالَ: صَلَيْتُ مَعَ النَّبِيّ ﴿ ذَاتَ لَيْلَةٍ فَاقْتَحَ
البَقَرَةَ ، فَقُلْتُ: يَرْكَعُ عِنْدَ المِثَةِ ، ثُمَّ مَضَى. فَقُلْتُ: يُصَلِّي بِهَا فِي رِكَعَةٍ فَمَضَى، فَقُلْتُ :
يَرْكَعُ بِهَا ، ثُمَّ افْتَتَحَ النِّسَاءَ فَقَرَأَهَا ، ثُمَّ افْتَحَ آلَ عِمْرَانَ فَقَرَأَهَا، يَقْرَأُ مُتَرَسِّلاً: إِذَا مَرَّ بِآيَةً
فِيهَا تَسَبِيحٌ سَبَّحَ ، وَإِذَا مَرَّ بِسُؤَالٍ سَأَلَ، وَإِذَا مَرَّ بتَعَوُّذِ تَعَوَّذَ، ثُمَّ رَكَعَ ، فَجَعَلَ يَقُولُ : ((
سُبْحَانَ رَبِّيَ العَظِيمِ )) فَكَانَ رُكُوعُهُ نَحواً مِنْ قِيَامِهِ، ثُمَّ قَالَ: (( سَمِعَ اللهُ لِمَنْ حَمِدَهُ ،
رَبَّنَا لَكَ الحَمْدُ )) ثُمَّ قَامَ طَويلاً قَرِيباً مِمَّا رَكَعَ، ثُمَّ سَجَدَ ، فَقَالَ : (( سُبْحَانَ رَبِّيَ الأَعْلَى ))
فَكَانَ سُجُودُهُ قَرِيباً مِنْ قِيَامِهِ . رواه مسلم .
Hudhayfah ibn al-Yaman44
narrates: "I offered salah with the Messenger
of Allāh
one night and he began by reciting Sūrah al-Baqarah. I thought
to myself that he would go into ruku' after reciting 100 verses, but he
continued reciting. I then thought to myself that he would complete the
Sūrah in the salah (two rak'āts), but he continued. I then thought that he
would go into ruku' at the end of the Surah, but he began reciting Sūrah
al-Nisa' and completed the entire Surah. He then began reciting Sūrah
Āl 'Imran and completed the entire Surah. His recitation was slow and
measured. When he recited a verse containing glorification, he glorified
Allah &S. When he recited a verse of request, he asked from Allah &s.
When he recited a verse seeking refuge, he sought refuge (in Allah &s).
He then went into ruku and said:سُبْحَانَ رَبِيَ الْعَظِيم (Glory be to my Sustainer,
the Mighty). His ruku' was similar to his standing. He then said: ¿ I'til can
Allah hears the one who praises Him. O our Sustainer! All) حَمَدَهُ، رَبَّنَا لَكَ الْحَمْدُ
praise is due to You). He then remained standing for a long time, almost
as long as his ruku . He then prostrated and said: سُبْحَانَ رَبِّيَ الأَعْلَى (Glory be
to my Sustainer, the Most High). His prostration was almost as long as his
44 Hudhayfah ibn al-Yaman , was linked to the Ansar who were originally from Yemen. He was one
of the closest of the Sahabah , to the Messenger of Allah
, and knew the secrets of the Messenger
of Allah
. The Messenger of Allah
informed him of the names of all the hypocrites. He was a jurist
and an expert in the ahadith dealing with the conditions to come before Qiyamah. He was also a great
mujahid. Hamdan and other areas were conquered by him. 'Umar 4% appointed him as the governor
of Madā'in. He passed away in Madinah Munawwarah in 36 Hijrī. 220 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
standing." (Muslim)
Commentary
This hadith describes the intensity and zeal of the Messenger of Allah's
worship. His
example should motivate us to strive in the obedience of Allah &s. Through this, we can
attain closeness to Allah &s, forgiveness of our sins, entry into Paradise, salvation from
Hell, blessings in this world and other countless rewards. It should also be remembered that
the more one engages in worship, the greater the pleasure and enjoyment one experiences.
The hadith states that the recitation of the Messenger of Allah
was slow and measured;
hence, it is a Sunnah to recite the Qur'an slowly, clearly and with the correct pronunciation.
Sajdah is a posture of total submission and humility before Allah &s and a greater expression
of honour to Allah & as compared to ruku'. This is reflected in the difference between
the tasbih recited in each of these postures. The tasbih of sajdah contains the word Ley,
which is an expression of greater honour then the word lasJI, which is the tasbih of ruku".
In other words, the superior form of tasbih has been associated with the posture of superior
submission.
Additional Points
v The minimum number of tasbīhat to be recited in ruku' and sajdah is one.
v In salah, the Surahs should be recited in the order in which they are written in the Qur'an.
However, if a person unintentionally does not abide by this sequence, it will not render
the salah invalid, however, one should avoid not abiding by this sequence.
Hadīth 103
لَيَةَ ، فَأَطَالَ القِيامَ حَتَّى هَمَمْتُ
التاسع : عن ابن مسعود والله، قَالَ: صَلَّيْتُ مَعَ النَّبِيّ
بأَمْرِ سُوءٍ ! قيل: وَمَا هَمَمْتَ بِهِ؟ قَالَ: هَمَمْتُ أنْ أجْلِسَ وَأَدَعَهُ . مُتَفَقٌ عَلَيْهِ .
Ibn Mas'ūd % narrates: "I offered salah with the Messenger of Allah
one night and he remained standing in salah for so long that I thought
of doing something evil." He was asked: "What did you think of doing?"
He replied: "I thought of sitting down and leaving him." (Bukhārī, Muslim)
Commentary
This hadith highlights the sacrifice and effort of the Messenger of Allah
in worship. The
Șahabah A
tried their utmost to adopt the very same spirit but realized that their efforts
were in vain.
The salah referred to here is Tahajjud; hence, it was acceptable to prolong it. In normal

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circumstances, it is not acceptable for an Imam to prolong the Fard salah to such an extent
that it inconveniences those in the congregation who are elderly or ill.
Additional Points
v Ibn Mas'ud's
s reluctance to oppose the action of the Imam emphasises the need to
be respectful towards seniors and teachers.
v Scholars state that if a muqtadī (one who follows the Imam) finds it difficult to stand for
a long time during Fard or Nafl salah, then he may sit down.
The Sahabah's asking for clarification from 'Abdullah ibn Mas ud de teaches us that
an explanation should be sought regarding religious issues that are unclear or difficult
to comprehend.
Hadith 104
العاشر: عن أنس ◌ّه، عن رَسُول اللـه ◌ُ﴾، قَالَ: ((يَتْبَعُ المَيتَ ثَلاَثَةٌ: أهْلُهُ وَمَالُهُ وَعَمَلُهُ
، فَيَرْجِعُ اثْنَانِ وَيَبْقَى وَاحِدٌ: يَرجِعُ أَهْلُهُ وَمَالُهُ ، وَيَبْقَى عَمَلُهُ )) مُتَّفَقٌّ عَلَيْهِ .
Anas
s narrates that the Messenger of Allah
said: "Three things
accompany the deceased (to his grave): his family, his wealth and his deeds.
Two of these return and one remains with him. His family and wealth
return, while his deeds remain." (Bukhārī, Muslim)
Vocabulary and Definitions
"His wealth accompanying him" refers to the ancient Arab tradition wherein the deceased's
slaves, animals and possessions would be taken with him to his grave and then brought back
to his home.
Commentary
Just as a traveller carries luggage which will benefit him on his journey, this hadith urges
us to accumulate good deeds so that these could be to our advantage on our journey of the
Hereafter.
Hadīth 105
: (( الجَنَّةُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ
الحادي عشر: عن ابن مسعود ريّه ، قَالَ : قَالَ النَّبِيّ
شِرَاكِ نَعْلِهِ ، وَالنَّارُ مِثلُ ذلِكَ )) رواه البخاري .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "Paradise is
closer to you than your sandal straps and the Hell-fire is just the same."
(Bukhārī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Paradise and Hell have been compared to sandal straps for three reasons. Firstly, just as sandal
straps are regarded as trivial, good or bad deeds which are considered trivial may be decisive
in leading a person to Paradise or Hell. Hence, we are well advised to strive for every good
deed and abstain from every sin because we frequently do not know which actions draw
Allah's & mercy or anger. This interpretation is corroborated by another hadith that states,
إِنَّ العَبْدَ لَكَلَّمُ بِالكَلِمَةِ مِنْ رِضْوَانِ الله تَعَالَى مَا يُلْقِي لَهَا بَالاَ يَرْفَعُهُ اللهُ بِهَا دَرَجَاتٍ ، وإِنَّ
العَبْدَ لَيَتَكَلَّمُ بِالكَلَمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لا يُلْقِي لَهَا بَالاً يَهْوِي بِهَا فِي جَهَنَّمَ
A slave of Allah might say something which pleases Allah & without him
realising it, on account of which Allah raises his ranks; and a slave of Allah
might say something which angers Allah & without him realising it, on account
of which he falls into Hell. (Bukhārī)
Secondly, attaining Paradise and Hell is as easy as tying sandal straps. According to Ibn al-
Jawzī d), the hadith means that attaining Paradise is easy provided one corrects his intentions
and does acts of obedience, and entering Hell is easy if one follows one's desires and does
sinful deeds. Thirdly, it could mean that Paradise and Hell are close to a person just as sandal
straps are close to his body; hence the performance of actions which draw him closer to
either of these abodes are also easily accessible to him.
Hadīth 106
الثاني عشر: عن أبي فِراسٍ ربيعةَ بنِ كعبِ الأسلميِّ خادِمِ رَسُول الله ﴿، ومن أهلِ الصُّفَّةِ
فَآتِهِ بِوَضُوئِهِ وَحَاجَتِهِ ، فَقَالَ : (( سَلْنِي)) فقُلْتُ
، قَالَ : كُنْتُ أبِيتُ مَعَ رسولِ الله ◌ُ
: اسْأَلُكَ مُرَافَقَتَكَ فِي الجَنَّةِ. فَقَالَ: (( أَوَ غَيرَ ذلِكَ )) ؟ قُلْتُ: هُوَ ذَاكَ ، قَالَ : (( فَأَعِنِّي
عَلَى نَفْسِكَ بِكَثْرَةِ السُّجُودِ )) رواه مسلم .
Rabī'ah ibn Ka'b al-Aslamī45
(the attendant of the Messenger of Allah
and one from among the people of Suffah) narrates: "I used to spend
nights with the Messenger of Allah
and bring him his water for wudū'
(ablution) and other necessities." (One day), he said to me: "Ask me (whatever
you like)." I replied: "I ask you for your companionship in Paradise." He
asked: "Is that all?" I replied: "That is all." He said: "Help me in achieving
45 Rabī'ah ibn Ka'b al-Aslamī 4% was the attendant of the Messenger of Allah
while travelling and
at his home. 12 ahadith are narrated from him and he passed away in 63 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
your desire by means of abundant prostrations." (Muslim)
Vocabulary and Definitions
The Suffah refers to a roofed area at the rear of Masjid al-Nabawi where the poor and those
who had no family would reside. They would learn Islam from the Messenger of Allah
and
whenever charity would come to the Messenger of Allah
he would give some of it to them.
The mention of "prostrations" is a reference to salah because sajdah (prostration) is one of
the most important postures of salah.
Commentary
This hadith proves that Paradise and the company of the Messenger of Allah
can only
be attained by striving against the carnal self in the form of acts of obedience and worship.
The Șahabi's request for the companionship of the Messenger of Allah
in Paradise displayed
his foresight and wisdom. He desired the blessing of being able to see the Messenger of Allah
all the time and as the Messenger of Allah
has been uniquely blessed to intercede for
his Ummah, this request was not unreasonable. In fact, it allows us to gauge the love of the
Sahābah % for the Messenger of Allah
and their sincerity and devotion to him. They
lived through difficulty, hardship and poverty, but they never desired any worldly reward
or recompense.
The scholars of hadith explain that the Messenger of Allah
was like a doctor seeing to
the well-being of his patients. Just as a doctor prescribes medication, the Messenger of Allah
advised the Sahabī to resort to abundant salah. Ibn Hajar > explained that each of the
Sahābī's prostrations would serve to elevate him in status until he achieved the reward of
the Messenger of Allah's
closeness in Paradise.
The hadith also teaches us that closeness to the Messenger of Allah
cannot be attained
except by closeness to Allah , and closeness to Allah &s cannot be attained except by
closeness to the Messenger of Allah
. The love for Allah &s and the love for his Messenger
are interrelated. Hence, the love a person has for Allah &s and the love Allah & has
for a person are dependent upon following the Messenger of Allah
The Qur'an states,
﴿قُلْ إِنْ كُنْتُمْ تُحِبُّوْنَ اللهَ فَاتَّبِعُوْنِيْ يُحْبِبِكُمُ اللهُ﴾
Say, if you love Allah then obey me; Allāh will love you. (Sūrah Āl 'Imran, 31)
Additional Points
v One should serve the scholars and ascetics with the objective of being rewarded in the

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RIYĀD AL-ȘĀLIĶĪN
Hereafter, and not for any worldly benefit.
Hadīth 107
الثالث عشر : عن أبي عبد الله ، ويقال : أَبُو عبد الرحمان ثوبان - مولى رَسُول الله
-
فَهُ، قَالَ : سَمِعْتُ رسولَ اللهِ ﴿ه، يَقُولُ: ((عَلَيْكَ بِكَثْرَةِ السُّجُودِ ؛ فَإِنَّكَ لَنْ تَسْجُدَ للهِ
سَجْدَةً إِلَّ رَفَعَكَ اللهُ بِهَا دَرجَةَ ، وَحَطَّ عَنْكَ بِهَا خَطِيئَةً )) رواه مسلم .
Abū 'Abdullah (he is also known as Abū 'Abd al-Rahman Thauban46 de, the
freed slave of the Messenger of Allah
, narrates: I heard the Messenger
of Allāh
saying: "You should perform abundant prostrations (by offering
abundant salah) for surely every time you prostrate to Allah &S, Allah des
will elevate you by one degree and expiate one of your sins." (Muslim)
Commentary
This hadith can be better understood by the narration of Ma'dan ibn Talha
çë who said,
"I came to Thauban age and said, 'Tell me of an action, on account of which Allah & will
enter me into Paradise,' (or he said, 'The most beloved action to Allah s'). Thauban
remained silent. He asked again and Thauban4
remained silent. He asked a third time and
then Thauban dog replied, 'I asked the Messenger of Allah
regarding this ... ' and he then
narrated this hadith."
The hadith teaches us that optional acts of worship and obedience elevate one's status and
eradicate sins.
Scholars have expressed various opinions regarding whether abundant prostrations or
extended periods of standing in salah are more virtuous. The preferred view is that standing
is more virtuous. Either way, the importance of striving in the obedience of Allah des by
means of salah is highlighted here.
The virtue of sajdah has also been highlighted in another hadith,
أَقْرَبُ مَا يَكُونُ العَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ
The closest a person is to Allah is when he prostrates in sajdah. (Muslim)
46 Reports differ regarding the roots of this Sahabī. Some say that he was originally from Yemen,
others say that he was from Tamr, while yet others say he was from Surrah - a place between Makkah
Mukarramah and Yemen. The Messenger of Allah
freed him from slavery and he remained with
the Messenger of Allah
until he
passed away. He then relocated to Hims, where he passed away
in 54 Hijrī. 128 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 108
:
الرابع عشر: عن أَبي صَفوان عبد الله بنِ بُسْرِ الأسلمي ◌ّهُ، قَالَ: قَالَ رَسُول الله
(( خَيرُ النَّاسِ مَنْ طَالَ عُمُرُهُ، وَحَسُنَ عَمَلُهُ)) رواه الترمذي ، وَقالَ: (( حديث حسن )).
'Abdullah ibn Busr al-Aslamīag 47 narrates that the Messenger of Allah
said: "The best of people is one who lives a long life and whose deeds are
good." (Tirmidhī)
Commentary
This hadith teaches us that the goodness of a person is determined by the multitude of his
good deeds. Life and time are assets that need to be utilised wisely. While many people can
boast of their age, health, wealth and offspring, it is important to ask how many can say that
their lives are filled with good deeds.
This hadith has very appropriately been narrated by a Sahābī who lived for one hundred years.
He was thus a living example of the message it contains. May Allah &s be pleased with all the
Sahābah , bless us with true and sincere love for them and unite us with them in Paradise.
Additional Points
v It is permissible for a person to hope or make du'a' for a long life so that he may engage
in more worship and serve the religion of Allah &s better.
Hadith 109
الخامس عشر: عن أنس ﴿ه، قَالَ: غَابَ عَمِّي أَنَسُ بْنُ النَّضْرِ ﴿هُ عن قِتالِ بدرٍ ، فَقَالَ: يَا
رسولَ الله ، غِبْتُ عَنْ أوّل قِتال قَاتَلْتَ الْمُشْرِكِينَ ، لَئِنِ اللهُ أَشْهَدَنِي قِتَالَ المُشرِكِينَ لَيُّرِيَنَّ
اللهُ مَا أَصْنَعُ . فَمَّا كَانَ يَومُ أُحُدِ انْكَشَفَ المُسْلِمُونَ ، فَقَالَ: اللَّهُمَّ أَعْتَذِرُ إِلَيْكَ مِمَّا صَنَعَ
هُؤُلاءِ - يعني : أصْحَابُهُ - وَأَبْرَأُ إِلَيْكَ مِمَّ صَنَعَ هُؤُلاءِ - يَعني : المُشرِكِينَ - ثُمَّ تَقَدَّمَ فَاسْتَقْبَلُهُ
سَعْدُ بْنُ مُعاذٍ ، فَقَالَ: يَا سعدَ بنَ معاذٍ ، الجَنَّهُ وربِّ الكعْبَةِ إِنِّي أجِدُ ريحَهَا مِنْ دُونِ أُحُدٍ .
قَالَ سعدٌ: فَمَا اسْتَطَعْتُ يَا رسولَ الله مَا صَنَعَ ! قَالَ أنسٌ : فَوَجَدْنَا بِهِ بِضْعاً وَثَمَانِينَ ضَربَةً
بالسَّيفِ ، أَوْ طَعْنَةَ بِرِمْحِ ، أَوْ رَمْيَةً بِسَهْمٍ ، وَوَجَدْنَاهُ قَدْ قُتِلَ وَمَثَّلَ بِهِ الْمُشْرِكونَ فما عَرَفُهُ
أَحَدٌ إلَّ أَخْتُهُ بِبََّانِهِ . قَالَّ أنس: كُنَّا نَرَى أَوْ نَظُنُّ أن هذِهِ الآية نزلت فِيهِ وفي أشباهه : ﴿ مِنَ
47 'Abdullah ibn Busr al-Aslamī 44% was among those who performed salah in the direction of both
qiblahs. The Messenger of Allah
once placed his hand on his head and made du'a' for him, "This
boy will live for a century." He was the last Sahabī to pass away in Syria in 88 Hijrī at the age of 100.
50 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
الْمُؤْمِنِينَ رِجَالٌ صَدَقُوْا مَا عَاهَدُوا اللهَ عَلَيْهِ﴾ (الأحزاب: ٢٣) إِلَى آخِرِها. مُتَّفَقٌّ عَلَيْهِ .
Anas de narrates: "My uncle, Anas ibn al-Nadr , was not present for
the battle of Badr and he said: 'O Messenger of Allah! I was absent from
the first battle in which you fought against the polytheists. If Allah &s
gives me the opportunity to fight the polytheists, Allah will show what I
will do.' When the battle of Uhud took place, the Muslims were exposed
(when a group of them left their posts), so he said: 'O Allah! I ask You to
excuse what these people (i.e. Muslims) have done and I absolve myself
from what these people (i.e. polytheists) have done.' He then advanced and
Sa'd ibn Mu'adh met him, so he said: 'O Sa'd ibn Mu'adh! By the Lord of the
Ka'bah, I desire Paradise. I can smell its fragrance from a place closer than
Mount Uhud.' Sa'd 4% said: 'O Messenger of Allah! I was unable to do what
he did.' Anas di says: 'We found him with more than 80 sword strikes,
spear stabs and arrow shots. We found that he had been killed and that
the polytheists had mutilated his body. None could recognize him except
his sister who looked at his fingertips.' Anas de says: 'We believed that
this verse was revealed with regard to him and others like him: 'Among
the believers there are men who are true to the pledge which they made
to Allāh ... "" (Sūrah al-Aķzāb, 23) (Bukhārī, Muslim)
Vocabulary and Definitions
Badr is a village about 129 kilometers from Madinah Munawwarah on the way to Syria.
Uhud is the name of a mountain on the northern outskirts of Madinah Munawwarah.
"I can smell its fragrance from a place closer than Mount Uhud" could mean that he was
literally smelling the fragrance of Paradise, or that he was consciously visualising the Paradise
of the martyrs and was convinced that it could be attained by fighting in the battle.
Commentary
Anas ibn al-Nadr
des regretted missing the battle of Badr. He did not participate because the
Messenger of Allah
had left Madinah Munawwarah with the intention of raiding the trade
caravan of the Quraish and had taken along only a small group of Sahabah A
. Despite the
Quraishite caravan altering their route and escaping danger, they called for reinforcements
from Makkah Mukarramah. Abū Jahal was adamant upon fighting and the Muslims were
forced to face the Quraish at Badr. With the help of Allah &, the Quraish were defeated
and routed and many of their leaders were killed. Despite this, they remained firm in their
disbelief and came to Uhud the following year intending revenge.

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RIYĀD AL-ȘĀLIĶĪN
Anas ibn al-Nadr
made a firm intention to strive in jihad to the best of his ability. Due
to his truthfulness and sincerity, Allah && referred to it as a pledge. He subsequently fought
bravely, giving his life in the cause of Allah &s.
These were the Sahabah. They gave their lives for Allah &s and His Messenger
. They
had true love for Islam and strove to fulfil their obligations perfectly. Even at the pledge of
'Aqabah when the pledge was taken to protect the Messenger of Allah
they truthfully
and sincerely fulfilled their commitment.
Additional Points
v It is permissible to take an oath or bind oneself for doing a good deed.
Allāh &s grants martyrdom to a person who truly desires it for His pleasure, by guiding
him and granting him the courage to strive for it.
v One should serve Islam with enthusiasm and not be influenced by false ideologies.
Hadith 110
السادس عشر: عن أبي مسعود عقبة بن عمرو الأنصاري البدري به، قَالَ: لَمَّا نَزَلَتْ
آيَةُ الصَّدَقَةِ كُنَّا نُحَامِلُ عَلَى ظُهُورِنَا، فَجَاءَ رَجُلٌ فَتَصَدَّقَ بِشَيءٍ كَثِيرٍ، فقالوا : مُراءٍ ، وَجَاءَ
رَجُلٌ آخَرُ فَتَصَدَّقَ بِصَاعٍ ، فقالُوا: إنَّ اللهَ لَغَنِيٌّ عَنْ صَاعٍ هَذَا ! فَزَلَتْ: ﴿الَّذِيْنَ يَلْمِزُوْنَ
الْمُطَّوِّعِيْنَ مِنَ الْمُؤْمِنِينَ فِى الصَّدَقْتِ وَالَّذِيْنَ لاَ يَجِدُوْنَ إِلَّ جُهْدَهُمْ﴾ (التوبة: ٧٩).
مُتَّفَقٌ عَلَيْهِ، هذا لفظ البخاري.
وَ((نُحَامِلُ )) بضم النون وبالحاء المهملة : أي يحمل أحدنا عَلَى ظهره بالأجرة ويتصدق بِهَا .
'Uqbah ibn 'Amr al-Ansārī al-Badrīkog 48 narrates: When the verse regarding
giving charity was revealed, we used to earn a living by carrying goods on
our backs. A man would come and give a lot of wealth in charity and some
people would say: 'He is showing off.' Then another man would come and
give one șā' (a small weight) in charity and some people would say: 'Allah
does not need the sa' of this person.' The following verse was then revealed:
'Those who mock the believers because of their charity which they give
of their own free will and those who do not find anything to give except
their labour.' (Sūrah al-Taubah, 79) (Bukhārī, Muslim)
48 'Uqbah ibn 'Amr al-Ansarī al-Badrī Kg
lived in Badr and participated in the battle of Badr. He
participated in the second pledge at 'Aqabah, before the Messenger of Allah
migrated to Madinah
Munawwarah. 102 ahadith are narrated from him. He passed away in 41 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
The person who gave a lot of wealth in charity was 'Abd al-Rahman ibn 'Auf de. He gave
8000 dirhams or, according to others, 4000 dirhams. Some say he gave 40 uqiyah of gold.
The person who gave one sā", was Abū 'Aqil 40%. A sa' is approximately 3.216 kilograms.
Commentary
This hadith stresses the need for every believer to strive and fulfil the obligations of Allah
des according to his ability and potential. Like the Șahabah
were taunted and criticised
by the hypocrites, one who seeks to please Allah &s and live according to the Sunnah will
also have to bear criticism. Such criticism should not cause one to waver, but to persevere
with the same passion, enthusiasm and vigour.
Additional Points
v One should not disparage any good deed, no matter how insignificant it might appear.
v One should spend in charity, even if it is a small amount.
Hadīth 111
السابع عشر : عن سعيد بن عبد العزيز ، عن ربيعة بن يزيد ، عن أبي إدريس الخولاني
، عن أبي ذر جندب بن جُنادة معه، عن النَّبِيّ ◌ُ﴾ فيما يروي، عن اللهِ تَبَارَ وتعالى،
أنَّهُ قَالَ : (( يَا عِبَادي، إنِّي حَرَّمْتُ الظُّلْمَ عَلَى نَفْسِي وَجَعَلْتُهُ بْنَكُم مُحَرَّمَاً فَلا تَظَالَمُوا .
يَا عِبَادِي، كُلُّكُمْ ضَالٌ إلَّ مَنْ هَدَيْتُهُ فَاسْتَهِدُونِي أَهْدِكُمْ . يَا عِبَادِي ، كُلُّكُمْ جَائِعٌ إِلَّ مَنْ
أطْعَمْتُهُ فَاسْتَطِعِمُونِي أُطْعِمْكُمْ. يَا عِبَادِي، كُلُّكُمْ عَارٍ إلَّ مَنْ كَسَوْتُهُ فَاسْتَكْسُونِي أَكْسُكُمْ .
يَا عِبَادِي، إِنَّكُمْ تُخْطِئُونَ باللَّيْلِ وَالنَّهَارِ وَأَنَا أَغْفِرُ الذُّنُوبَ جَمِيعاً فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ .
يَا عِبَادِي، إِنَّكُمْ لَنْ تَبْلُغُوا ضُرِّي فَتَضُرُّونِي ، وَلَنْ تَبْلُغُوا نَفِعِي فَنْفَعُونِي . يَا عِبَادِي ، لَوْ أَنَّ
أوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجَنَّكُمْ كَانُوا عَلَى أَنْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ مَا زَادَ ذلِكَ في
مُلكي شيئاً . يَا عِبَادي، لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجَنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ
وَاحِدٍ مِنْكُمْ مَا نَقَصَ ذلِكَ من مُلكي شيئاً. يَا عِبَادي، لَوْ أنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجَنَّكُمْ
قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي فَأَعْطَيْتُ كُلَّ إِنْسَانٍ مَسْأَلَتَهُ مَا نَقَصَ ذلِكَ مِمَّا عِنْدِي إلَّ كما
يَنْقِصُ المِخْيَطُ إِذَا أُدْخِلَ البَحْرَ . يَا عِبَادِي، إِنَّمَا هِيَ أعْمَالُكُمْ أُخْصِيهَا لَكُمْ ثُمَّ أَوَفِيكُمْ إِيَّاهَا
، فَمَنْ وَجَدَ خَيراً فَلْيَحْمَدِ الله وَمَنْ وَجَدَ غَيْرَ ذلِكَ فَلا يَلُومَنَّ إلَّ نَفْسَهُ)).
قَالَ سعيد: كَانَ أَبُو إدريس إِذَا حَدَّثَ بهذا الحديث جَثا عَلَى رُكبتيه . رواه مسلم .

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وروينا عن الإمام أحمد بن حنبل رحمه الله ، قَالَ : لَيْسَ لأهل الشام حديث أشرف من
هَذَا الحديث
Said ibn 'Abdul Aziz49 , narrates from Rabi'ah ibn Yazid50 who narrates
from Abū Idrīs al-Khaulānī51
, who narrates from Abu Dharr Jundub ibn
Junadah de, who narrates from the Messenger of Allah
who narrates
from Allah &s that He said: "O My servants! I have prohibited oppression
for Myself and made it prohibited among you, so you should not wrong one
another. O My servants! All of you are astray except those whom I guide,
so seek My guidance and I will guide you. O My servants! All of you are
hungry except those whom I feed, so ask Me to feed you and I will feed
you. O My servants! All of you are naked except those whom I clothe, so
ask Me to clothe you and I will clothe you. O My servants! You commit sins
by day and night and I forgive all sins, so seek forgiveness from Me and
I will forgive you. O My servants! If you wish to harm Me, you will never
be able to do so and if you wish to benefit Me, you will never be able to
do so. O My servants! If the first and last of you, and all the humans and
jinn among you were to reach the level of the most righteous among you,
then that will not increase My sovereignty in any way. O My servants! If
the first and last of you and all the humans and jinn among you were to
reach the level of the most wicked among you, then that will not decrease
My sovereignty in any way. O My servants! If the first and last of you and
all the humans and jinn among you were to stand on a single field and ask
Me (whatever they desire) and I give to every person whatever he asks for,
that will not decrease My treasures any more than when a needle is dipped
into the ocean. O My servants! It is your deeds which I keep in store for
you and I will then repay you in full, so whoever does good should thank
49 Said ibn 'Abdul Aziz was the chief Mufti and a scholar of Damascus. When 'Ata'
was
asked about him, he replied, "He and Auzā'ī are equal in status according to me. They feared (Allah)
abundantly and would cry much." He passed away in 67 Hijrī. Imam Muslim and other hadith scholars
narrated from him.
50 Rabī'ah ibn Yazīd 0}, together with Makhul , was the chief jurist of Damascus. He was martyred
in Africa in 112 Hijrī. The authors of the six canonical books of hadith have narrated from him.
51 Abu Idris al-Khawlani's name was 'A'idhullah. He was born on the day of the battle of Hunayn
and passed away in 80 Hijrī. The authors of the six canonical books of hadith have narrated from
him. Said ibn 'Abdul Aziz , said, "After Abu al-Dārda'
, he was the most knowledgeable of the
inhabitants of Syria."

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Allah and whoever does evil, should blame none but himself." (Muslim)
Sa'id (one of the narrators) said: "When Abū Idris used to narrate this
hadith, he would sit up on his knees."
Imam Ahmad ibn Hanbal « said: "The people of Syria regarded this hadith
as the most noble."
Vocabulary and Definitions
iall (oppression) is literally defined as placing an object in a place where it does not belong.
In a religious context, it can be defined as unjust conduct in respect of the rights of others.
Humanity is repeatedly addressed as "my servants" as a sign of honour.
Commentary
This Hadith al-Qudsī brings to the fore a number of key concepts of faith. It reminds us that
the kingdom and sovereignty of Allah & is at the ultimate level of perfection. Allah & is
in total control of every facet of existence. He is independent, supreme and flawless in every
respect. The good deeds and sins of people do not benefit nor harm Allah & in any way.
"All of you are astray" does not contradict the hadith that states that "every new-born is
born on natural disposition" because the latter infers that every person has the potential and
ability to be rightly guided. If Allah && then chooses, He prepares such means that cause him
to be rightly guided in practise; and if Allah & does not choose one to be rightly guided,
He allows his natural disposition to be changed towards other faiths such as Christianity,
Judaism and Zoroastrianism.
The example of a needle being placed into the ocean is merely to explain the concept of
Allah's des greatness by means of an example which people may understand, otherwise there
is absolutely no decrease in the treasures of Allah &S. The reference to the vastness of the
ocean emphasises that man should never regard any of his needs as impossible for Allah de
to fulfil. The treasures of Allah & have not decreased since the creation of the heavens and
earth and they will remain as they are until eternity.
Allah & has prohibited all forms of oppression; therefore, the lives, wealth, honour and
dignity of all people must be respected and protected. The greatest form of oppression is
to ascribe partners to Allah &s, while committing other sins is also a form of oppression. A
poet has eloquently explained the harm of oppression,

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لا تظلمنّ إذا ما كنت مقتدرا ... فالظلم آخره یأتیك بالندم
نامت عيونك والمظلوم منتبه ... يدعو عليك وعين الله لم تنم
Do not oppress when you have the power,
As the result of oppression will bring you only regret.
Your eyes may be asleep, but the oppressed is awake,
Supplicating against you and the eye of Allah never sleeps.
Sustenance is in the control of Allah; hence, one should not expect the creation to provide
it. A person's supplication to Allah & and his relying upon Him for sustenance does not,
however, negate the adoption of means, as means are also in the control of Allah &s. Such
means do not cause an effect of their own accord, but are subject to the command and control
of Allah & because He subdues the clouds to rain, He softens the hearts of His servants to
give to others and He grants wealth to some in order to employ others.
Additional Points
v In addition to supplicating to Allah &s for all our needs, we should engage in abundant
istighfār (repentance).
V Allah &s has ordained the system of man supplicating to Him for guidance, sustenance,
food, clothing, etc to prevent him from pride and for various other reasons. Scholars
state,
فإذا سأل ربه فقد اعترف على نفسه بالعبودية ولمولاه بالربوبية
When man supplicates to his Sustainer, he acknowledges his own servitude
and the divinity of his Master.
CHAPTER 12
باب الحث عَلَى الازدياد من الخير في أواخر العمر
Chapter on the encouragement to increase in good deeds in one's latter life
قَالَ الله تَعَالَى: ﴿اَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيْهِ مَنْ تَذَكَّرَ وَجَاءَكُمُ النَّذِيْرُ﴾ ( فاطر: ٣٧)
Allāh &s says: "Did We not grant you a sufficient age in your life so that
lessons could have been learnt by those who wished to take lesson?" (Sūrah
Fāțir, 37)

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RIYĀD AL-ȘĀLIĶĪN
قَالَ ابن عباس والمُحَقِّقُونَ: معناه أَو لَمْ نُعَمِّرْكُمْ سِتِّينَ سَنَةً ؟ وَيُؤَيِّدُهُ الحديثِ الَّذِي
سنذْكُرُهُ إِنْ شاء الله تَعَالَى ، وقيل : معناه ثماني عَشْرَة سَنَةً ، وقيل : أرْبَعِينَ سَنَةً ، قاله
الحسن والكلبي ومسروق ونُقِلَ عن ابن عباس أيضاً . وَنَقَلُوا أَنَّ أَهْلَ المدينَةِ كانوا إِذَا
بَلَغَ أَحَدُهُمْ أربْعِينَ سَنَةً تَفَرَّغَ للعِبادَةِ ، وقيل : هُوَ البُلُوغُ .
Ibn 'Abbas s and other scholars say: "Its meaning is: Did We not grant
you a life of 60 years?" This view is supported by a hadith that we will
quote later on, insha-Allah. Others are of the opinion that it refers to 18
years. Yet others feel that it refers to 40 years. This latter opinion is that
of al-Hasan , al-Kalbi , Masruq & and Ibn 'Abbas
. It is stated
that when any resident of Madinah reached the age of 40, he would devote
himself completely for the worship of Allah &. Another opinion is that it
refers to the age of maturity.
وقوله تَعَالَى : ﴿وَجَاءَكُمُ النَّذِيْرُ﴾
Allāh &s says: "The issuer of warnings has come to you."
١، وقيل : الشَّيبُ ، قاله عِكْرِمَةُ وابن عُبَيْنَة
قَالَ ابن عباس والجمهور : هُوَ النَّبِيّ
وغيرهما . والله أعلم .
Ibn 'Abbas ( and the majority of scholars say that the "issuer of warnings"
refers to the Messenger of Allah
. 'Ikramah , Ibn 'Uyaynah & and
others are of the opinion that it refers to grey hair (which should serve to
warn a person of his impending death). And Allah &s knows best.
Introduction
Life and time are assets that need to be utilised efficiently, particularly towards the end of
one's life. One who reaches old age should focus his attention towards the Hereafter by doing
good deeds. Old age is the final stage and termination of a person's life, hence if this time
is used in worship and obedience, there is hope of a good ending.
Hadith 112
، قَالَ : ((أعْذَرَ الله إِلَى امْرِئٍ
وأما الأحاديث فالأول: عن أبي هريرةَ ﴿لله، عن النَّبِيّ
أَخَّرَ أجَلَهُ حَتَّى بَلَغَ سِنِّيْنَ سَنَةً )) رواه البخاري .