Indexed OCR Text

201
RIYĀD AL-ȘĀLIĶĪN
hadith in which the Messenger of Allah
advised certain Șahabah to continue residing
far from the masjid as their footsteps were being recorded and rewarded.
Hadīth 132
13
: (( مَنْ صَلى
﴿لَّهِ، قَالَ: قَالَ رسولُ الله ◌ِ﴾
31
السادس عشر : عن أبي موسى الأشعري
البَرْدَيْنِ دَخَلَ الجَنَّةَ )) مُتَفَقٌّ عَلَيْهِ .
Abū Mūsā al-Ash'arī dog narrates that the Messenger of Allah
said:
"Whoever offers the two 'cold' Salahs shall enter Paradise." (Bukhārī, Muslim)
The 'cold' Salahs refer to the Fajr and 'Asr Salahs. They are referred to as
such because it is relatively cooler during these times of the day compared
to other times.
Commentary
At the time of Fajr salah people are enjoying their sleep while at the time of 'Asr salah they
are concluding their business activities for the day, hence to perform these Salahs punctually
is a sign of sincerity and displays love for worship. The hadith does not mean that Paradise
is guaranteed for one who performs only these two Salahs, rather it points to the fact that
one who performs these two Salahs will observe the remaining three Salahs more regularly
and punctually.
Some scholars are of the view that the two 'cold' Salahs refer to Fajr and 'Isha'. The time of
'Isha' is also a difficult time because at night people are generally tired from the day's toils.
Hadith 133
: (( إِذَا مَرِضَ العَبْدُ أَوْ سَافَرَ كُتِبَ لَهُ مِثْلُ مَا
السابع عشر : عَنْهُ ، قَالَ : قَالَ رَسُول الله
كَانَ يَعْمَلُ مُقِيماً صَحِيحًاً )) رواه البخاري
Abū Musa al-Ash'arī dog narrates that the Messenger of Allah
said: "When
a person falls ill or is on a journey, the same good deeds that he used to
do while he was healthy or resident are recorded in his favour." (Bukhārī)
Commentary
This hadith demonstrates the immense mercy of Allah &s in that the good deeds we habitually
engage in are recorded in our favour when we cannot do them. According to Abū Dawud,
the best deeds done by a person when he is healthy are recorded for him when he is ill. In
addition, good deeds refer to optional ones, not the obligatory and compulsory ones, as the

202
RIYĀD AL-ȘĀLIĶĪN
latter need to be performed without fail.
Additional Points
v Scholars explain that a journey undertaken for a sinful purpose does not fall within the
ambit of this hadith.
Hadith 134
: (( كُلُّ مَعْرُوفٍ صَدَقَةٌ)) رواه
الثامن عشر: عن جَابِرٍ ﴿ّهِ، قَالَ : قَالَ رسولُ الله
البخاري ، ورواه مسلم مِنْ رواية حُذيفة بَّهُ .
Jābir 4% narrates that the Messenger of Allah
said: "Every good deed
is charity." (Bukhārī)
Commentary
A Muslim is truly fortunate because his every good deed reaps the reward of charity and in the
light of other ahadith, we learn that charity will grow in reward. The hadith also indicates that
charity is neither confined to physical spending, nor is it only the privilege of the wealthy.
Hadith 135
: (( مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْساً إِلَّ كَانَ مَا أُكِلَ
التاسع عشر : عَنْهُ ، قَالَ : قَالَ رَسُول الله
مِنْهُ لَهُ صَدَقَةٌ ، وَمَا سُرِقَ مِنْهُ لَهُ صَدَقَةً ، وَلاَ يَرْزَؤُهُ أَحَدٌ إلَّ كَانَ لَهُ صَدَقَةً )) رواه مسلم .
وفي رواية لَهُ : ((فَلاَ يَغْرِسُ المُسْلِمُ غَرْساً فَيَأْكُلَ مِنْهُ إِنْسَانٌ وَلاَ دَابَّةٌ وَلاَ طَيْرٌ إِلَّ كَانَ لَهُ
صَدَقَةٍ إِلَى يَومِ القِيَامَةِ)). وفي رواية لَهُ : (( لاَ يَغِرِسُ مُسْلِمٌ غَرساً، وَلاَ يَزْرَعُ زَرعاً، فَيَأْكُلَ
مِنْهُ إِنْسَانٌ وَلاَ دَابَةٌ وَلاَ شَيءٌ ، إلَّ كَانَتْ لَهُ صَدَقَةً )) .
وروياه جميعاً من رواية أنس رق
Jābir
narrates that the Messenger of Allah
said: "No Muslim plants
a tree without him receiving the reward of charity for whatever is eaten
from it, whatever is stolen from it and whatever someone takes from it."
(Muslim)
A narration of Muslim has: "No Muslim plants a tree without him receiving
the reward of charity until the day of Qiyamah for whatever a human,
animal or bird eats from it."
Another narration of Muslim has: "No Muslim plants a tree or sows a field

203
RIYĀD AL-ȘĀLIĶĪN
without him receiving the reward of charity for whatever a human, an
animal or anything else eats from it."
Commentary
The hadith indicates that planting a tree or vegetation, from which the creation of Allah
may derive benefit, is a virtuous deed and one who does so will be rewarded even after his
demise. This is termed Sadaqah al-Jāriyah (perpetual charity). There are six such actions that
earn perpetual reward. They are continuous charity, knowledge that benefits others, a pious
child that supplicates for his parents, farming, planting of vegetation and ribat (guarding the
borders of the Islamic state).
Additional Points
v A Muslim should always strive to benefit the creation of Allah &s to the best of his ability.
V A Muslim is rewarded when his wealth is stolen or destroyed, provided he exercises
patience and is hopeful of reward from Allah &s.
v Reward in the Hereafter is exclusively for the believers.
v The specified reward is not limited to a person who manages or oversees the planting of
trees and vegetation, but also applies to a labourer who does the manual task of digging
the ground or sowing the soil.
v One will continue receiving the reward of planting, even if it is on a portion of land that
is subsequently purchased by another person.
Hadīth 136
العشرون : عَنْهُ ، قَالَ : أراد بنو سَلِمَةَ أَن يَنتقِلوا قرب المسجِدِ فبلغ ذلِكَ رسولَ الله
، فَقَالَ لهم : (( إِنَّهُ قَدْ بَلَغَنِي أَنَّكُمْ تُرِيدُونَ أنْ تَنَقِلُوا قُربَ المَسجِد ؟ )) فقالُوا: نَعَمْ ، يَا
رَسُول اللهِ قَدْ أَرَدْنَا ذَلِكَ . فَقَالَ : (( بَنِي سَلِمَةَ ، دِيَارَكُمْ ، تُكْتَبْ آثَارُكُمْ، ديَارَكُمْ تُكْتَبْ
آثَارُكُمْ )) رواه مسلم .
وفي روايةٍ : ((إنَّ بِكُلِّ خَطَوَةٍ دَرَجَةً )) رواه مسلم . رواه البخاري أيضاً بِمَعناه مِنْ رواية
أنس رلله .
وَ((بُنُو سَلِمَةَ )) بكسر اللام : قبيلة معروفة مِنَ الأنصار -
﴿ - ، وَ((آثَارُهُمْ )) : خطاهُم .
Jābir 4% narrates: "The Banu Salimah intended relocating closer to the
masjid. This information reached the Messenger of Allah
and he said:
'I have heard that you want to relocate closer to the masjid' They replied:
'Yes, O Messenger of Allah! That is what we have decided to do.' He said: 'O

204 Cl
RIYĀD AL-ȘĀLIĶĪN
Banu Salimah! Remain in your homes and your footsteps will be recorded
in your favour. Remain in your homes and your footsteps will be recorded
in your favour." (Muslim)
Another narration has: "Every step that you take will elevate you by one
degree." Bukhārī also narrated a similar hadith from Anas
Commentary
The tribe of Banu Salimah were a branch of the Ansar and they lived at a distance from Masjid
al-Nabawī. The Messenger of Allah
encouraged them to stay where they were because of
the great rewards for every step taken while walking to and from the masjid.
Additional Points
v While walking to and from the masjid, one should engage in dhikr, remove obstacles from
the path, greet people and do good deeds to supplement one's rewards.
v One is encouraged to perform salah in congregation even if one resides far from the
masjid.
Hadīth 137
الحادي والعشرون : عن أبي المنذِر أَبِّ بنِ كَعْب ◌ِّهُ، قَالَ: كَانَ رَجُلٌ لا أعْلَمُ رَجلاً أَبْعَدَ
مِنَ المَسْجِدِ مِنْهُ، وَكَانَ لاَ تُخْطِنْهُ صَلاةٌ ، فَقِيلَ لَهُ أَوْ فَقُلْتُ لَهُ : لَوِ اشْتَرَيْتَ حِمَاراً تَرْكَبُهُ فِي
الظَلْمَاءِ وفِي الرَّمْضَاءِ؟ فَقَالَ: مَا يَسُرُّنِي أَنَّ مَنْزِلِي إِلَى جَنْبِ المَسْجِدِ إِنِّي أريدُ أنْ يُكْتَبَ
لِي مَمْشَايَ إِلَى المَسْجِدِ وَرُجُوعِي إِذَا رَجَعْتُ إِلَى أَهْلِي ، فَقَالَ رَسُول الله
( i ) :
اللهُ لَكَ ذلِكَ كُلَّهُ)) رواه مسلم .
وفي رواية : ((إنَّ لَكَ مَا احْتَسَبْتَ)). ((الرَّمْضَاءُ)) : الأرْضُ التي أصابها الحر الشديد.
Ubay ibn Ka bad, 52 narrates: "There was a particular man, and I do not
know of anyone else who lived further away from the masjid than him,
but he never missed a salah. He was asked (or I asked him) 'Why don't you
52 Ubay ibn Ka'b &
s was from the Banu Najjar of the tribe of Khazraj. He was literate before accepting
Islam. Upon accepting Islam, the Messenger of Allah
made him a scribe of revelation. The Messenger
of Allāh
gave him the title of Abul Mundhir. He participated in Badr, Uhud and all the other
campaigns with the Messenger of Allah . A hadith of Bukhari and Muslim states that the Messenger
of Allāh
once recited Surah al-Bayyinah to him saying that Allah des commanded him to do so. No
other Sahābī shared in this virtue. He passed away in Madinah Munawwarah in 30 Hijrī. 164 ahādīth
are narrated from him.

205
RIYĀD AL-ȘĀLIĶĪN
purchase a donkey which you could ride in the dark of the night and the
heat of the sun?' He replied: 'It would not please me to have my house
right next to the masjid. Instead, I want my footsteps to the masjid and my
footsteps while returning to my family to be recorded in my favour.' The
Messenger of Allah
said: 'Allah &s has combined all those rewards for
you."" (Muslim)
Another narration has: "You shall receive whatever you hoped for."
Commentary
The Sahabah e gave due importance to performing salah in congregation and endured all
forms of difficulty in this regard.
Hadīth 138
الثاني والعشرون: عن أبي محمد عبدِ اللهِ بنِ عمرو بن العاصِ وظلّهَا، قَالَ: قَالَ رَسُول
الله ﴿: ((أرْبَعُونَ خَصْلَةَ: أَعْلَاَهَا مَنِيحَةُ العَنْزِ، مَا مِنْ عَامِلٍ يَعْمَلُ بِخَصْلَةٍ مِنْهَا؛ رَجَاءَ
ثَوَابِهَا وَتَصْدِيقَ مَوْعُودِهَا، إلَّ أَدْخَلَهُ اللهُ بِهَا الجَنَّةَ)) رواه البخاري . (( المَنِيحَةُ )) : أنْ
يُعْطِيَهُ إِيَّاهَا لِيَأْكُلَ لَبْنَهَا ثُمَّ يَرُدَّهَا إِلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ā$53
narrates that the Messenger of Allah
said: "There are 40 excellent deeds, the highest of which is loaning
one's goat so that others could consume its milk. When one does any of
these good deeds in anticipation of their reward and believing in whatever
has been promised for this, Allah &s admits him into Paradise." (Bukhārī)
Commentary
Allāh &, through His mercy and grace, has given us many avenues of doing good deeds.
He accepts even the smallest of good actions, when these are based on sincere intentions.
53 'Abdullah ibn 'Amr ibn al-'Ās was accepted Islam before his father and was prominent in worship.
He was also a scholar amongst the Sahabah. Abu Hurayrah 4% is recorded to have said that none
narrated more ahadith from the Messenger of Allah
than him, except 'Abdullah ibn 'Amr 40%. He
used to write aļādīth while Abū Hurayrah
would not because the Messenger of Allah
gave
him permission to do so. However, the narrations from him are relatively fewer compared to those of
Abū Hurayrah
because he lived in Egypt and the people who came to seek knowledge there were
very few, whereas Abu Hurayrah 4% lived in Madinah Munawwarah and Muslims from all over would
come to seek knowledge and record ahādīth from him there. He participated in many battles with the
Messenger of Allah
He passed away in 65 Hijrī and 700 ahadith are narrated from him.

206
RIYĀD AL-ȘĀLIĶĪN
From other narrations, we learn that some of the forty excellent deeds alluded to here are
concealing the faults of Muslims, planting a tree, being compassionate to others, sharing in
the joys and happiness of people, creating space for others to join in a gathering, replying
to salām (Islamic greeting), and answering to the praise of one who sneezes.
Hadith 139
، يقول : ((اتَّقُوا النَّارَ
الثالث والعشرون: عن عَدِي بِنِ حَاتِمِ نَّهُ، قَالَ: سمعت النَّبِىّ
وَلَوْ بشقِّ تَمْرَةٍ )) مُتََّقُّ عَلَيْهِ .
: (( مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّ سَيُّكَلِّمُهُ رَبّهُ لَيْسَ
وفي رواية لهما عَنْهُ ، قَالَ : قَالَ رَسُول الله
بَيْنَهُ وَبَيْنَهُ تَرْجُمَانٌ ، فَيَنْظُرُ أَيْمَنَ مِنْهُ فَلاَ يَرَى إِلَّ مَا قَدَّمَ ، وَيَنْظُرُ أَشْأَمَ مِنْهُ فَلاَ يَرى إلاَّ مَا قَدَّمَ
، وَيَنظُرُ بَيْنَ يَدَيِهِ فَلاَ يَرَى إلَّ النَّارِ تِلِقَاءَ وَجْهِهِ ، فَاتَّقُوا النَّارَ وَلَو بِشِقٌّ تَمْرَةٍ ، فَمَنْ لَمْ يَجِدْ
فَبِكَلِمَةٍ طَيَِّةٍ )) .
'Adī ibn Hatim 4,
narrates: I heard the Messenger of Allah§
saying:
"Safeguard yourselves from the Hell-fire even if it is by giving half a date
(in charity)." (Bukhārī, Muslim)
A narration of Bukhārī and Muslim has: The Messenger of Allah
said:
"Allah &'s will most certainly speak with every single one of you without
any interpreter. He will look to his right and see nothing except the deeds
that he sent ahead and he will look to his left and see nothing except the
deeds that he sent ahead. He will look in front of him and see only the
Hell-fire straight before him. So safeguard yourselves from the Hell-fire
even if it is by giving half a date (in charity). And if you do not have even
that, then by a good word."
Vocabulary and Definitions
"Safeguard yourself from the Hell-fire," means that a person should engage in good deeds
and acts of obedience that will protect him from the punishment of Hell-fire.
"A good word" refers to speech that brings joy to the heart of another person.
Commentary
This hadith teaches us that each person will be directly accountable to Allah &'S for his
deeds on the day of Qiyamah. Only good deeds will benefit a person at that time. We are also
encouraged to give in charity, according to our capacity and to deal kindly and gently with

207
RIYĀD AL-ȘĀLIĶĪN
people. A Qur'anic verse states,
﴿قَوْلٌ مَّعْرُوْفٌ وَمَغْفِرَةٌ خَيْرٌ مِّنْ صَدَقَةٍ يَتْبَعُهَا أَذَى﴾
Kind words and forgiving of faults are better than sadaqah (charity) followed
by injury. (Sūrah al-Baqarah, 263)
Hadith 140
: ((إنَّ اللهَ لَيَرْضَى عَنِ العَبْدِ
الرابع والعشرون: عن أنس رطّهُ، قَالَ : قَالَ رَسُول الله
أنْ يَأْكُلَ الأَكْلَةَ، فَيَحْمَدَهُ عَلَيْهَا، أَوْ يَشْرَبَ الشَّرْبَةَ، فَيَحْمَدَهُ عَلَيْهَا )) رواه مسلم .
Anas dog narrates that the Messenger of Allah
said: "Allah &s is pleased
with a person who eats and praises Allah des for it, or drinks and praises
Allāh &s for it." (Muslim 89)
Commentary
In this hadith, we are encouraged to be grateful to Allah &s for His many bounties. It is
Allah &s alone Who is worthy of praise. The Sunnah of praising Allah & after a meal can
be fulfilled by saying 'alhamdulillah'.
Other du'a's that may be recited will be mentioned in the chapter on etiquettes, if Allah wills.
Ibn Malik said that it is also Sunnah not to raise ones voice when praising Allah , so
as not to disturb others who may still be eating.
Allah des greatly rewards one who is grateful to Him. In another hadith it is stated,
الطاعم الشاكر مثل الصائم الصابر
One who is grateful while eating is like one who fasts patiently. (Mustadrak)
We are indeed fortunate that Allah & has made eating an act of obedience. When done with
the correct intention and etiquette, we can enjoy a meal in this world and still acquire its
reward in the Hereafter.
Hadith 141
الخامس والعشرون: عن أَبي موسى وعطّه، عن النَّبِيّ :﴿، قَالَ: ((عَلَى كلّ مُسْلِمٍ صَدَقَةٌ
)) قَالَ : أرأيتَ إنْ لَمْ يَجِدْ ؟ قَالَ : (( يَعْمَلُ بِيَدَيْهِ فَيَنفَعُ نَفْسَهُ وَيَتَصَدَّقُ )) قَالَ : أرأيتَ إن
لَمْ يَسْتَطِعْ؟ قَالَ : (( يُعِينُ ذَا الحَاجَةِ المَلْهُوفَ )) قَالَ: أرأيتَ إنْ لَمْ يَسْتَطِعْ، قَالَ: (( يَأْمُرُ

208
RIYĀD AL-ȘĀLIĶĪN
بِالمعْرُوفِ أوِ الخَيْرِ )) قَالَ: أَرَأيْتَ إِنْ لَمْ يَفْعَلْ؟ قَالَ: ((يُمْسِكُ عَنِ الشَّرِّ، فَإِنَّهَا صَدَقَةٌ )) مُتَّفَقِّ
عَلَيْهِ .
Abū Mūsā % narrates that the Messenger of Allah
said: "Charity is
compulsory upon every Muslim." He was asked: "What if one does not have
anything to give?" He replied: "He should work by himself and thereby
benefit himself and then give in charity." He was asked: "What if he is
unable to do so?' He replied: "He should assist a needy and distressed
person." He was asked: 'What if he is unable to do so?' He replied: 'He
should command good or goodness.' He was asked: 'What if he cannot do
so?' He replied: 'He should restrain himself from committing evil, for that
is also charity." (Bukhārī, Muslim)
Commentary
Charity is incumbent upon every person in gratitude for the countless bounties of Allah
he enjoys at every moment. This hadith lists various avenues of charity. The best of these is
to give charity from the wealth one earns by one's own efforts and the very least is to abstain
from harming others. There is immense reward for assisting others, especially those who are
oppressed and afflicted. This sentiment is expressed in other ahādīth such as,
والله في عون العبد ما كان العبد في عون أخيه
Allah remains in the assistance of a servant who continues to assist his brother.
(Muslim)
Additional Points
v We are encouraged to work in order to earn a living so that we are able to fulfil our
needs without asking or begging from others.
CHAPTER 14
باب في الاقتصاد في العبادة
Chapter on moderation in worship
قَالَ الله تَعَالَى: ﴿طُهُ مَآ أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى﴾ (طه: ١)،
Allāh &s says: "Tāha. We have not revealed to you the Qur'an to cause you

$ 209
RIYĀD AL-ȘĀLIĶĪN @
difficulty." (Sūrah Tāhā, 1-2)
وَقَالَ تَعَالَى: ﴿يُرِيْدُ اللهُ بِكُمُ الْيُسْرَ وَلَا يُرِيْدُ بِكُمُ الْعُسْرَ﴾ (البقرة: ١٨٥).
Allāh & says: "Allah desires ease for you and does not desire hardship for
you." (Sūrah al-Baqarah, 185)
Introduction
Islam is an easy, natural way that balances the various facets of life. It encourages moderation
rather than extremism and ease rather than self-imposed difficulty. One who unduly punishes
himself by engaging in that which he does not have the ability to bear, causes weakness to
his mind and body. The result is that he loses more from his resulting weakness than he had
gained through exertion.
Hasan
said, "Your bodies are your conveyances; so take care of your conveyances and
they will lead you to your Sustainer. One who fulfils the right of his body by engaging in
permissible actions with the correct intention and abstains from its base desires will be
rewarded. As Mu'adh 4
said, 'Indeed I hope for reward for my sleep just as I hope for reward
for my standing in worship.' When a person fails to fulfil the rights of his body resulting in
it becoming weak and ineffective, he has oppressed it."
Man who walks the path of life is like an animal that walks along a physical path. By loading
a heavy burden on the animal, therefore forcing it to complete the long journey in a short
time will exhaust the animal, resulting in failure to reach the destination. In contrast, by
being kind to the animal one will reach the destination with ease and the animal will be
able to overcome obstacles in the path. The case of humankind is similar on the path of life.
Hadīth 142
دخل عَلَيْهَا وعِندها امرأةٌ ، قَالَ : (( مَنْ هذِهِ ؟ )) قَالَتْ
: أَنَّ النَّبِيّ
وعن عائشة
: هذِهِ فُلاَنَةٌ تَذْكُرُ مِنْ صَلاتِهَا. قَالَ: (( مَهْ، عَلَيْكُمْ بِمَا تُطِيقُونَ ، فَواللهِ لاَ يَمَلُّ اللـهُ حَتَّى
تَمَلُّوا )) وكَانَ أَحَبُّ الدِّينِ إِلَيْهِ مَا دَاوَمَ صَاحِبُهُ عَلَيْهِ . مُتََّقٌّ عَلَيْهِ .
وَ((مِهْ)): كَلِمَةُ نَهِي وَزَجْر . ومَعْنَى (( لاَ يَمَلُّ اللهُ)): لاَ يَقْطَعُ ثَوَابَهُ عَنْكُمْ وَجَزَاء أَعْمَالِكُمْ
ويُعَامِلُكُمْ مُعَامَلَةَ المَالِّ حَتَّى تَمَلُّوا فَتْرُكُوا، فَيَنبَغِي لَكُمْ أَنْ تَأْخُذُوا مَا تُطِيقُونَ الدَّوَامَ عَلَيْهِ
لَيْدُومَ تَوَابُهُ لَكُمْ وَفَضْلُهُ عَلَيْكُمْ .
'A'ishah wes narrates that the Messenger of Allah
came to her when

210
RIYĀD AL-ȘĀLIĶĪN
there was a woman with her. He asked: "Who is this?" She replied: "This is
so-and-so woman who is saying how much of salah she offers. The Messenger
of Allāh
said: "Abstain! You should only do what you are capable of
doing. By Allah, Allāh & does not become exhausted (of rewarding), as
you become exhausted. The deen (religion) He loves most is that wherein
there is consistency." (Bukhārī, Muslim)
Commentary
It is disliked to engage in such extremes of worship that lead to exhaustion. One should rather
adopt a balanced and moderate approach. Actions that draw the most reward are those done
continuously, but in moderation.
Imam Nawawī &, said that continuity upon little is superior to a lot performed inconsistently
because consistency is accompanied by sincerity, genuine obedience, recognition and
remembrance of Allah JE.
The woman mentioned in this hadith was Al-Haula' bint Thuwayb wos. Some narrations state
that she was one of the greatest worshippers in Madinah Munawwarah. She would perform
șalāh the entire night. The Messenger of Allah
indicated his dislike for this extremism
fearing that she would exhaust herself and then abandon worship altogether.
‘Allāmah Suyūțī
mentioned that the Messenger of Allah's
instruction to 'abstain'
could also possibly have been an admonition for 'A'ishah «
os not to praise the woman, if
we assume that 'A'ishah we
related the extent of her worship.
Hadith 143
، يَسْأَلُونَ عَنْ عِبَادَةِ النَّبيّ
وعن أنس به ، قَالَ : جَاءَ ثَلاثَةُ رَهْطٍ إِلَى بُيُوتِ أَزْوَاجِ النَّبِيّ
، فَلَمَّا أُخْبِرُوا كَأَنَّهُمْ تَقَالُّوهَا وَقَالُوا: أَيْنَ نَحْنُ مِنَ النَّبِيِّ :﴿ وَقَدْ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ
◌َنْبِهِ وَمَا تَأخَّرَ . قَالَ أحدُهُم: أمَّا أنا فَأُصَلِّي اللَّيلَ أبداً. وَقَالَ الآخَرُ : وَأَنَا أَصُومُ الدَّهْرَ وَلا
أَفْطِرُ. وَقَالَ الآخر: وَأَنَا أعْتَزِلُ النِّسَاءَ فَلاَ أَتَزَوَّجُ أَبَداً. فجاء رسولُ اللهِ ﴿ إليهم ، فَقَالَ
: (( أنْتُمُ الَّذِينَ قُلْتُمْ كَذَا وَكَذَا؟ أَمَا واللهِ إنِّي لأخْشَاكُمْ للهِ ، وَأَنْقَاكُمْ لَهُ ، لَكِنِّي أَصُومُ
وَأُفْطِرُ ، وَأُصَلِّي وَأَرْقُدُ ، وَأَتَزَوَّجُ النِّسَاءَ، فَمَنْ رَغِبَ عَنْ سُنَِّّي فَلَيْسَ مِنِّي )) مُتَّفَقٌّ عَلَيهِ .
Anas dog narrates: "Three people came to the houses of the Messenger of
Allāh's
wives, inquiring about the worship of the Messenger of Allah
When they were informed, it was as if they considered it little. They
then said among themselves: 'We can never compare with the Messenger

211
RIYĀD AL-ȘĀLIĶĪN
of Allah
as all his past and future sins are forgiven.' One of them said:
'I will remain awake every night in order to perform the Tahajjud salah.'
The second person said: 'I will fast everyday without iftar.' The third person
said: 'I will withdraw from women and never marry' The Messenger of
Allāh
then came to them and asked: 'Are you the ones who made such
and such statements? By Allah, I fear Allah &s more than you do and I
am more conscious of Him than you are, yet, I fast and I break the fast, I
offer salah and I sleep, and I marry. Whoever is disinclined to my Sunnah
is not of me." (Bukhārī, Muslim)
Vocabulary and Definitions
He "is not of me" means that he does not follow my teachings and hence is not my follower.
‘Alī ibn Abī Țālib
,
'Abdullah ibn 'Amr ibn al 'Ās dos and 'Uthman ibn Maz'un
gã were
the three Șahabah described in this hadith.
Commentary
The hadith reinforces the balanced and natural system of Islam as opposed to other faiths
such as Christianity. Islam does not advocate monasticism; rather, it encourages marriage
that allows a person to counter lustful desires and to foster chastity.
The tremendous sacrifices and worship of the Sahabah , and pious predecessors should
serve as an inspiration for us. These should not make us despondent nor should they lead
us to form unrealistic goals. We should strive to perform what Allah & desires from us, in
proportion to our abilities and circumstances.
Additional Points
The hadith highlights the virtue of the Sahabah
and their enthusiasm to excel in
worship and obedience.
To marry is virtuous and Sunnah.
v It is not an act of piety to innovate something that is not substantiated by the Qur'an
and Sunnah.
Just as the Sahabah i enquired about the worship of the Messenger of Allah
, we are
taught to learn about the habits and etiquette of our pious predecessors so that we can
follow their example. Since the era of our pious predecessors was closer to the prophetic
era, their practises were likely to be more in conformity to it, hence we endeavour to
emulate their ways.
v One is allowed to expose one's good deeds for a valid reason, provided it is not done

212
RIYĀD AL-ȘĀLIĶĪN
boastfully.
v One who omits practising upon the laws of Islam due to laziness is not a disbeliever,
but a sinner.
v One who abandons the laws of Islam, whether Fard or Sunnah, and regards them to be
inferior, commits disbelief.
Moderation in worship allows a person to develop the strength to engage in additional
worship.
Hadith 144
، قَالَ : (( هَلَكَ الْمُتَنَطِّعُونَ )) قالها ثلاثاً . رواه مسلم.
وعن ابن مسعود للّه : أنّ النَّبيّ
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "Those who
impose (undue) hardships upon themselves will be destroyed." He said
this thrice. (Muslim)
Commentary
A Muslim should be one who is soft and easy-going, not one who brings about undue
difficulties and complexities. According to some scholars, the hadith refers to those who
probe into matters that are irrelevant and beyond their understanding. The Messenger of
Allāh
mentioned the words thrice for emphasis and to ensure that the meaning was
clearly understood.
Hadith 145
، قَالَ : ((إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّيْنُ إلَّ غَلَبَهُ،
عن أَبي هريرةَ ﴿له، عن النَّبِيّ
فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِنُوا بِالغَدْوَةِ وَالرَّوْحَةِ وَشَيءٍ مِنَ الدُّلْجَةِ )) رواه البخاري.
وفي رواية لَهُ: (( سَدِّدُوا وَقَارِبُوا، وَاغْدُوا وَرُوحُوا، وَشَيءٌ مِنَ الدُّلْجَةِ ، القَصْدَ القَصْدَ
تَبْلُغُوا )) .
قوله : (( الدِّينُ)): هُوَ مرفوع عَلَى مَا لَمْ يسم فاعله . وروي منصوباً وروي ((لن يشادَّ
الدينَ أحدٌ)). وقوله :﴿: ((إلا غَلَهُ)): أي غَلَبَهُ الدِّينُ وَعَجَزَ ذلِكَ المُشَادُّ عَنْ مُقَاوَمَةٍ
الدِّينِ لِكَثْرَةِ طُرُقِهِ . وَ((الغَدْوَةُ )): سير أولِ النهارِ . وَ((الرَّوْحَةُ )) : آخِرُ النهارِ . وَ((
الدُّلْجَةُ )): آخِرُ اللَّيْلِ .
وهذا استعارة وتمثيل، ومعناه: اسْتَعِينُوا عَلَى طَاعَةِ اللهِ رَ بِالأَعْمَالِ فِي وَقْتِ نَشَاطِكُمْ
وَفَرَاغِ قُلُوبِكُمْ بِحَيثُ تَسْتَلِذُّونَ العِبَادَةَ ولا تَسْأَمُونَ وتَبْلُغُونَ مَقْصُودَكُمْ، كَمَا أَنَّ الْمُسَافِرَ

213
RIYĀD AL-ȘĀLIĶĪN
الحَاذِقَ يَسيرُ في هذِهِ الأَوْقَاتِ ويستريحِ هُوَ وَدَابَتُهُ فِي غَيرِهَا فَيَصِلُ المَقْصُودَ بِغَيْرِ تَعَب ،
واللهُ أعلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
religion (of Islam) is easy. One who imposes upon himself undue hardships
in religious matters, they will overwhelm him. So follow the middle path,
do as much as you can, rejoice (over the reward for your good deeds) and
seek to utilise a portion of the morning and evening and latter part of the
night (in worship)." (Bukhārī)
Another narration of Bukhārī has: "Remain moderate and do as much as
you possibly can. (Worship) in the morning, evening and in the latter part
of the night. Be moderate, be moderate and you will reach your goal."
This is a simile or a comparison. It means that you should seek help for
the worship of Allah &s by doing good deeds when you are fresh and your
heart is clear (of all worries and tensions). In so doing, you will enjoy your
worship, you will not become bored and you will reach your goal. This is
similar to an experienced traveller who travels during these times and
takes a rest with his animal at other times. In so doing, he reaches his
destination without any tiredness. And Allah &s knows best.
Commentary
We are advised to be moderate and balanced in our worship as extremism leads to more harm
than benefit. It is always wise to gradually increase and progress to the point of excellence
rather than attempt to reach the top all at once. One who improperly exerts himself often
"overwhelms" himself, as the hadith explains and is then deprived of engaging in any good.
It should be remembered that this only applies to optional forms of worship. Obligatory
forms of worship need to be compulsorily performed at their required times, irrespective
whether one is tired or not.
Together with our efforts, we should take inspiration from the glad tidings promised for
doing good actions. We should also seek the help of Allah &s because only He grants us the
ability and strength to do good deeds.
"The religion (of Islam) is easy" compared to religions of the past because Allah &s removed
various complications from the Muslims that were placed on previous nations.

214 Cl
RIYĀD AL-ȘĀLIĶĪN
Hadith 146
المَسْجِدَ فَإِذَا حَبْلٌ مَمْدُودٌ بَيْنَ السَّارِيَيْنِ ، فَقَالَ :
وعن أنس مثله، قَالَ: دَخَلَ النَّبِيُّ ﴿
)) :4
(( مَا هَذَا الحَبْلُ ؟ )) قالُوا: هَذَا حَبْلٌ لِزَيْنَبَ ، فَإِذَا فَتَرَتْ تَعَلَّقَتْ بِهِ . فَقَالَ النَّبِيُّ
حُلُّوهُ ، لِيُصلِّ أَحَدُكُمْ نَشَاطَهُ فَإِذَا فَتَرَ فَلْيَرْقُدْ )) مُتَفَقٌّ عَلَيِهِ .
Anas de narrates that the Messenger of Allah
entered the masjid and
noticed a rope tied between two pillars. He asked: "What is this rope for?"
The Șahabah we
replied: "Zaynab ws tied this rope. When she is tired (by
worship), she holds onto it." The Messenger of Allah
said: "Untie it.
You should offer salah when you are energetic and when you are tired you
should lie down." (Bukhārī, Muslim)
Commentary
This hadith refers to Zaynab bint Jahsh wos, the wife of the Messenger of Allah
and mother
of the believers. Her home was adjacent to the masjid, hence she would engage in optional
șalāh in the masjid.
The foundational principle of moderation in worship also runs through this hadith. One should
not overburden oneself in optional worship, but pace oneself so that one may gradually
increase in intensity.
Additional Points
v One should physically enact change by hand or tongue if one is able to do so.
It is disliked for a person to lean against an object during salāh.
v It is permissible for a female to perform Nafl salah in the masjid.
Hadīth 147
ـا: أنَّ رَسُول اللـهِ ﴿ه، قَالَ: ((إِذَا نَعَسَ أَحَدُكُمْ وَهُوَ يُصَلِّي فَلْيَرْقُدْ حَتَّى
وعن عائشة
يَذْهَبَ عَنْهُ النَّومُ ، فإِنَّ أحدكم إِذَا صَلَّى وَهُوَ نَاعِسٌ لا يَدْرِي لَعَلَّهُ يَذْهَبُ يَسْتَغْفِرُ فَيَسُبُّ
نَفْسَهُ )) مُتَّفَقٌّ عَلَيْهِ .
A'ishah we's narrates that the Messenger of Allah
said: "When any of you
feels drowsy while offering salah, he should lie down so that his drowsiness
disappears. If a person offers salah when he is drowsy, he may unknowingly
curse himself instead of seeking forgiveness." (Bukhārī, Muslim)

215
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith explains that overindulgence in worship and obedience may lead to adverse
results; a person may become sinful rather than attain reward.
The scholars of hadith explain that the point of drowsiness referred to in this hadith is when
a person can hear the speech of others but cannot understand it. He should then rest, rather
than engage in salah because he may very easily utter an inappropriate statement. This
applies to both Fard and Nafl salah, however in the case of the former one should ensure that
the time of that particular salah does not elapse while one is asleep.
Ibn Abī Jamrah & said that the reason for this prohibition is that a person may unfortunately
make an inappropriate du'a' at a time when du'a's are readily accepted by Allah &s.
Imām Nawawī
stated that this hadith proves the importance of performing salah with a
clear mind and total concentration.
Hadith 148
الصَّلَوَاتِ ، فَكَانتْ
وعن أبي عبد الله جابر بن سمرة عليه، قَالَ: كُنْتُ أصَلِّي مَعَ النَّبِيِّ
صَلاَتُهُ قَصْدَاً وَخُطْبَتُهُ قَصْداً . رواه مسلم .
Jābir ibn Samuraha
0, 54 narrates: "I used to offer Salahs with the Messenger
of Allah
. His Șalāhs and sermons were moderate in length." (Muslim)
Commentary
This hadith teaches us that leaders should be moderate in leading communal activities in
cognisance of those who are of weak temperament.
This statement of Jabir ibn Samurah
¿ was based on extensive experience, because he
stated, "By Allah, I have performed more than 2000 salah with the Messenger of Allah
"
(Muslim)
"Moderate" in this narration means that his salah and sermons were perfectly performed with
all the necessary Sunan, without excessive lengthening or shortening. However, narrations
state that the Messenger of Allah &
would sometimes shorten the salah and sermon out of
mercy and compassion for the ill and weak. As he could impart a comprehensive message
with a few words, his sermons were perfectly paced for the audience to derive maximum
benefit therefrom. There was no need for him to exert himself in order to speak eloquently.
54 Jābir ibn Samurah 40% as well as his father were Sahabah of the Messenger of Allah
. Jābir lived in
Kūfah and passed away in 74 Hijrī or according to others in 66 Hijrī. 146 ahadith are narrated from him.

216
RIYĀD AL-ȘĀLIĦĪN
Hadith 149
وعن أبي جُحَيْفَة وَهْب بنِ عبد اللهِ هِهَ، قَالَ: آخَى النَّبِّ :﴿ بَيْنَ سَلْمَانَ وَأَبِي الدَّرْداءِ
، فَزَارَ سَلْمَانُ أَبَا الدَّرداءِ فَرَأى أُمَّ الدَّرداءِ مُتَبَدِّلَةً ، فَقَالَ: مَا شَأْنُكِ ؟ قَالَتْ: أخُوكَ أَبُو
الَّرِدَاءِ لَيْسَ لَهُ حَاجَةٌ فِي الدُّنْيَا ، فَجَاءَ أَبُو الدَّرْدَاءِ فَصَنَعَ لَهُ طَعَاماً، فَقَالَ لَهُ : كُلْ فَإِنِّي
صَائِمٌ ، قَالَ: مَا أنا بِآكِلٍ حَتَّى تَأْكُلَ فأكل، فَلَمَّا كَانَ اللَّلُ ذَهَبَ أَبُو الدَّرَدَاءِ يَقُومُ فَقَالَ لَهُ
: نَمْ ، فنام ، ثُمَّ ذَهَبَ يَقُومُ فَقَالَ لَهُ : نَمْ. فَلَمَّا كَانَ من آخِرِ اللَّلِ قَالَ سَلْمَانُ : قُم الآن
، فَصَلََّا جَمِيعاً فَقَالَ لَهُ سَلْمَانُ : إِنَّ لِرَبِّكَ عَلَيْكَ حَقّاً ، وَإِنَّ لِنَفْسِكَ عَلَيْكَ حَقّاً ، وَلأَهْلِكَ
عَلَيْكَ حَقّاً ، فَأَعْطِ كُلَّ ذِي حَقِّ حَقَّهُ ، فَأَتَى النَّبِيَّ
)) :
﴿ فَذَكَرَ ذلِكَ لَهُ فَقَالَ النَّبِيُّ
صَدَقَ سَلْمَانُ )) رواه البخاري .
Wahb ibn 'Abdullah &g 55 narrates: "The Messenger of Allah
joined Salman
and Abu al-Dārdā' &
in brotherhood. One day, Salman
went to visit
Abu al-Dārda' da and saw Umm al-Darda'
poorly dressed. He asked her:
'What is the matter with you?' She replied: 'Your brother, Abū al-Dārda',
has no inclination to this world.' Abu al-Darda'
then came, prepared
food for Salman 4% and said to him: 'You may eat, for I am fasting.' Salman
said: 'I will not eat unless you join me.' So he ate with him. When night
came, Abū al-Dārdā'
stood up (to offer salah) and Salman dog said to
him: 'Go to sleep.' So he went back to sleep. He then awoke again (to offer
șalāh), and Salman 4
said to him: 'Go to sleep.' In the last portion of the
night Salman 4
" said to him: 'You may awake now' They then offered salah
together and Salman 4% then said to him: 'Your Sustainer has a right over
you, your soul has a right over you and your family has a right over you.
So you should give everyone their due right.' Abū al-Dārdā'
then went
to the Messenger of Allah
and related to him all that had transpired.
The Messenger of Allah
said: 'Salman spoke the truth." (Bukhārī)
Vocabulary and Definitions
The "brotherly relationship" referred to in this hadith, was that which the Messenger of Allah
established between the Ansār and Muhajirin after migration to Madinah Munawwarah.
55 Wahb ibn 'Abdullah
's was one of the younger Sahabah. The Messenger of Allah
passed away
when he did not even reach the age of maturity. 'Ali 4% later appointed him to oversee the Bayt al-
Mal and he became one of the senior companions of 'Ali ag. He passed away in 74 Hijrī and 45 ahadith
are narrated from him.

217
RIYĀD AL-ȘĀLIĶĪN
Commentary
Umm al-Dārdā'
os did not wear beautiful clothing nor did she adorn herself because her
husband would fast during the day and stand in salah at night as mentioned by her in the
narration of Tirmidhi. After hearing this, Salman & tried to convince Abu al-Darda'
de to
try to maintain a balance between worship and social responsibilities. He advised him to
adopt moderation and avoid extremism.
Additional Points
v Muslims should strengthen their unity and mutual brotherhood for the sake of Allah
by visiting one another.
v It is permissible to talk to a strange woman at times of necessity.
v One should advise others regarding matters in which one senses negligence.
v It is permissible to stop a person from optional worship when such worship causes him
to abandon the compulsory rights of Allah & and His creation.
v One is permitted to break an optional fast when invited for a meal; however, it should
be kept on another day.
v One should live respectfully with one's spouse and fulfil his or her natural desires.
Spouses should also beautify themselves for each other in order to keep the flame of
love burning between them.
v Optional salah during the last portion of the night is extremely virtuous.
Hadith 150
وعن أَبي محمد عبدِ اللهِ بنِ عَمْرو بن العاصِ ﴿هَا، قَالَ: أُخْبَرَ النَّبِيُّ:﴿ أَنِّي أَقُولُ: وَاللـهِ
الأَصُومَنَّ النَّهَارَ ، وَلَأَقُومَنَّ اللَّيلَ مَا عِشْتُ. فَقَالَ رسولُ اللهِ ﴿ه: ((أنتَ الَّذِي تَقُولُ ذلِكَ
؟ )) فَقُلْتُ لَهُ: قَدْ قُلْتُهُ بأبي أنْتَ وأمّي يَا رسولَ الله. قَالَ: (( فَإِنَّكَ لاَ تَسْتَطِيعُ ذلِكَ فَصُمْ
وَأَفْطِرْ ، وَنَمْ وَقُمْ ، وَصُمْ مِنَ الشَّهْرِ ثَلاثَةَ أَيَّامٍ ، فإنَّ الحَسَنَةَ بِعَشْرِ أَمْثَالِهَا وَذَلِكَ مِثْلُ صِيامٍ
الدَّهْرِ )) قُلْتُ : فَإِنِّي أُطِيقُ أَفْضَلَ مِنْ ذلِكَ ، قَالَ : (( فَصُمْ يَوماً وَأَفْطِرْ يَوْمَيْنِ )) قُلْتُ :
فَإِنِّي أُطِيقُ أفضَلَ مِنْ ذلِكَ، قَالَ : ((فَصُمْ يَومَاً وَأَفْطِرْ يَومًاً فَذلِكَ صِيَامُ دَاوُدْ عَلَا، وَهُوَ
أَعْدَلُ الصيامِ » .
وفي رواية : (( هُوَ أَفْضَلُ الصِّيامِ )) فَقُلْتُ: فَإِنِّي أُطِيقُ أفْضَلَ مِنْ ذلِكَ ، فَقَالَ رسولُ الله
: ((لا أفضَلَ مِنْ ذلِكَ))، وَلَأنْ أَكُونَ قَبِلْتُ الثَّلاثَةَ الأَيَّامِ الَّتِي قَالَ رَسُول الله ﴿ أَحَبُّ
إِلَّ مِنْ أَهْلِي وَمَالي .

218
RIYĀD AL-ȘĀLIĶĪN
وفي رواية : (( أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ النَّهَارَ وَتَقُومُ اللَّيْلَ ؟ )) قُلْتُ: بَلَى، يَا رَسُول الله ، قَالَ
: ((فَلاَ تَفْعَلْ: صُمْ وَأَفْطِرْ، وَنَمْ وَقُمْ ؛ فإنَّ لِجَسَدِكَ عَلَيْكَ حَقّاً ، وَإِنَّ لِعَيْنَكَ عَلَيْكَ حَقّاً ،
وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقّاً ، وَإِنَّ لِزَوْرِكَ عَلَيْكَ حَقّاً ، وَإِنَّ بِحَسْبِكَ أنْ تَصُومَ فِي كُلِّ شَهْرٍ ثَلاثَةَ
أَيَّامٍ ، فإنَّ لَكَ بِكُلِّ حَسَنَةٍ عَشْرَ أَمْثَالِهَا ، فَإِنَّ ذلِكَ صِيَامُ الدَّهْرِ )) فَشَدَّدْتُ فَشُدِّدَ عَلَيَّ ،
قُلْتُ: يَا رَسُول الله، إنِّي أجِدُ قُوَّةً ، قَالَ: (( صُمْ صِيَامَ نَبِّ اللـه دَاوُد وَلاَ تَزِد عَلَيْهِ)) قُلْتُ
: وَمَا كَانَ صِيَامُ دَاوُد؟ قَالَ : (( نِصْفُ الدَّهْرِ )) فَكَانَ عَبدُ الله يقول بَعدَمَا كَبِرَ : يَا لَيْتَنِي
قَبِلْتُ رُخْصَة رَسُول الله
وفي رواية : (( أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ الدَّهرَ ، وَتَقْرَأُ القُرآنَ كُلَّ لَيْلَة ؟ )) فقلت : بَلَى ، يَا
رَسُول الله ، وَلَمْ أُرِدْ بِذلِكَ إلَّ الخَيرَ ، قَالَ: (( فَصُمْ صَومَ نَبِّ اللهِ دَاوُد ، فَإِنَّهُ كَانَ أَعْبَدَ
النَّاسِ ، وَاقْرَأَ القُرْآنَ في كُلِّ شَهْرٍ)) قُلْتُ: يَا نَبِيَّ اللهِ ، إِنِّي أُطِيقُ أَفْضَلَ مِنْ ذلِكَ ؟ قَالَ : ((
فاقرأه في كل عشرين )) قُلْتُ : يَا نبي الله، إني أطيق أفضل من ذلِكَ؟ قَالَ : (( فَاقْرَأْهُ فِي
كُلِّ عَشْرٍ )) قُلْتُ: يَا نبي اللهِ، إنِّي أُطِيقُ أَفْضَلَ مِنْ ذلِكَ ؟ قَالَ : (( فَاقْرَاهُ فِي كُلِّ سَبْعٍ وَلاَ
تَزِدْ عَلَى ذلِكَ )) فشدَّدْتُ فَشُدِّدَ عَلَيَّ وَقَالَ لِي النَّبِيّ ﴿هَ: (( إِنَّكَ لا تَدرِي لَعَلَّكَ يَطُولُ بِكَ
عُمُرٌ )) قَالَ : فَصِرْتُ إِلَى الَّذِي قَالَ لِي النَبِّ :﴿َ. فَلَمَّا كَبِرْتُ وَدِدْتُ أَنِّي كُنْتُ قَبِلِتُ رُخْصَةَ
نَبِّ الله
وفي رواية : (( وَإِنَّ لِوَلَدِكَ عَلَيْكَ حَقّاً )).
وفي رواية : (( لاَ صَامَ مَنْ صَامَ الأَبَدَ )) ثلاثاً .
وفي رواية : (( أَحَبُّ الصِيَامِ إِلَى اللهِ تَعَالَى صِيَامُ دَاوُد، وَأَحَبُّ الصَّلاةِ إِلَى اللهِ تَعَالَى
صَلاةُ دَاوُدَ : كَانَ ينام نصف الليل ، ويقوم ثلثه ، وينام سدسه ، وكان يصوم يوماً ويفطر
يوماً ، وَلاَ يَفِرُّ إِذَا لاَى )) .
وفي رواية قال : (( أَنْكَحَنِي أَبِي امرَأةً ذَاتَ حَسَبٍ وَكَانَ يَتَعَاهَدُ كََّهُ - أي: امْرَأَةَ وَلَدِهِ -
فَيَسْأَلُهَا عَنْ بَعْلِهَا. فَتَقُولُ لَهُ: نِعْمَ الرَّجُلُ مِنْ رَجُلٍ لَمْ يَطَأْ لَنَا فِرَاشَاً ، وَلَمْ يُفَتِّشْ لَنَا كَنَفَاً
مُنْذُ أَنَيْنَاهُ. فَلَمَّا طَالَ ذلِكَ عَلَيهِ ذَكَرَ ذلك لَبِّ :﴿َ، فَقَالَ : (( القِنِي بِهِ )) فَلَقَيْتُهُ بَعد ذلك
، فَقَالَ : (( كَيْفَ تَصُومُ؟ )) قُلْتُ: كُلَّ يَومٍ ، قَالَ: (( وَكَيْفَ تَخْتِمُ ؟ )) قُلْتُ: كُلَّ لَيْلَةِ ،
وَذَكَرَ نَحْوَ مَا سَبَقَ ، وَكَانَ يَقْرَأُ عَلَى بَعْضِ أهْلِهِ السُّبُعَ الَّذِي يَقْرَؤُهُ، يَعْرِضُهُ مِنَ النَّهَارِ لِيَكُونَ
أخفّ عَلَيْهِ بِاللَّيْلِ ، وَإِذَا أَرَادَ أنْ يَتَقَوَّى أَفْطَرَ أيَّامًاً وَأَحْصَى وَصَامَ مِثْلَهُنَّ كَرَاهِيَةَ أَنْ يَتْرُكَ

219
RIYĀD AL-ȘĀLIĶĪN
شَيْئاً فَارَقَ عَلَيْهِ النَّبِيَّ
كل هذِهِ الرواياتِ صحيحةٌ ، مُعظمُها في الصحيحين ، وقليل مِنْهَا في أحدِهِما .
'Abdullah ibn 'Amr ibn al-'Ās
os narrates: "The Messenger of Allah
was informed that I had said: 'By Allah, I will keep fast all day and remain
in șalāh all night for as long as I live.' The Messenger of Allah
asked:
'Did you say that?' I replied: 'May my parents be sacrificed for you, O
Messenger of Allah! I did say that.' He said: 'You will not be able to do
so. You should fast some days and not others. You should sleep and also
awake (for salah). You may fast three days in the month and because the
reward for a single deed is multiplied ten times, it will be like fasting
forever.' I said: 'I have the strength to do more than that.' He said: 'If that
is the case, then fast for one day and do not fast for the next two days.' I
said: 'I have the strength to do more than that.' He said: 'Then fast for one
day and do not fast the next day. This is the fast of Dawud and it is
the most balanced way of fasting.' Another narration has: 'And this is the
most superior way of fasting.' I said: 'I have the strength to do more than
that.' The Messenger of Allah§
said: 'There is nothing better than that.'
('Abdullah ibn 'Amr ibn al-'Ās
5) says: 'If only I had accepted the three
days which the Messenger of Allah
had suggested, it would have been
more beloved to me than my family and wealth."
According to another narration, the Messenger of Allah
asked him:
"Have I not been informed that you fast all day and offer salah all night?"
I replied: "Indeed, O Messenger of Allah!" He said: "Do not do so. You
should fast some days and not others. You should sleep and awake (for
șalāh). Surely, your body has a right over you. Your eyes have a right over
you. Your wife has a right over you. Your guests have a right over you. It is
sufficient for you to fast three days every month and because the reward
for a single deed is multiplied ten times, it will be as though you kept fast
forever." ('Abdullah 4% says): However, I was harsh upon myself and things
became difficult for me. I said: "O Messenger of Allah! I have strength." He
said: "Fast as the Messenger of Allah, Dawud , used to fast and do not
do more than that." I asked: "What was his fasting like?" He replied: "Half
of the time." After Abdullah 4% became old, he used to say: "If only I had
accepted the concession of the Messenger of Allah

220
RIYĀD AL-ȘĀLIĶĪN
Another narration has: "Have I not been informed that you keep fast all the
time and that you recite the Qur'an the entire night?" I replied: "Indeed, O
Messenger of Allah! However, I desire only good by doing so." He said: "You
should fast as the Messenger of Allah, Dawud , used to keep fast, for he
was one of the most ardent of worshippers. And complete one recitation of
the Qur'an in a month." I said: "O Messenger of Allah! I have the strength
to do more than that." He said: "Then complete a recitation every 20 days."
I said: "O Messenger of Allah! I have the strength to do more than that." He
said: "Then complete a recitation every 10 days." I said: "O Messenger of
Allah! I have the strength to do more than that." He said: "Then complete
a recitation every seven days and do not do more than that." ('Abdullah
says): However, I was harsh upon myself and things became difficult for
me. The Messenger of Allah $
said to me: "You do not know that you may
live a long life." I eventually reached that old age which the Messenger of
Allāh
spoke of and I wish that I should have accepted the concession
of the Messenger of Allah
”
.
Another narration has: "Your children have a right over you." Another
narration has: "One who fasts all the time is not really fasting." He said
this three times. Another narration has: "The fast Allah &s loves most is
that of Dawud & and the salah Allah &s loves most is that of Dawud
.
He used to sleep half the night, remain in salah for one third of the night,
and then sleep one sixth of the night. He used to keep fast one day and not
fast the next day and he did not flee when he faced the enemy (in battle)."
According to another narration 'Abdullah ibn 'Amr ibn al-'Ās 40
's said: "My
father married me to a noble woman. He was always concerned about his
daughter-in-law and would ask her about her husband. She would say to
him: '('Abdullah) is a wonderful man; however, he has never slept on our
bed or removed our veil since we came to him.' When quite some time
passed in this way, he related it to Messenger of Allah
The Messenger
of Allāh
said: 'Send him to me.' I then went to meet him and he asked:
'How do you keep fast?' I replied: 'Every day' He asked: 'How often do you
complete the recitation of the Qur'an?' I replied: 'Every night.' He then
related everything as stated above. He would also recite one seventh of
the Qur'an during the day to one of his family members so that it would
be easier for him at night; and when he wanted to gain strength, he would