Indexed OCR Text

261
RIYĀD AL-ȘĀLIĶĪN
The enjoining of good and forbidding of evil has numerous benefits. When done sincerely and
correctly, there is a strong possibility that the person addressed will heed the warning, and
the advisor is reminded to practise upon his preaching. Also by guiding towards goodness, one
receives the reward of those who follow the advice, and one gains the pleasure of Allah &s.
Hadith 184
، قال : سَمِعت رَسُول الله
وأما الأحاديث : فالأول : عن أبي سعيد الخدري
يقول : (( مَنْ رَأَى مِنْكُمْ مُنْكَراً فَلْيُغَيِّرْهُ بِيَدِهِ ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ ، فَإِنْ لَمْ يَسْتَطِعْ فَقَلْبِهِ
، وَذَلِكَ أضْعَفُ الإِيمَانِ )) رواه مسلم .
Abū Sa'īd al-Khudrī dog narrates: I heard the Messenger of Allah
saying:
"If any of you sees an evil he should change it with his hand. If he is unable
then with his tongue. If he is unable then with his heart and this is the
weakest form of īmān." (Muslim)
Commentary
This hadith occupies a central function in effecting change. It explains the sequence to be
followed in correcting a wrong: utilising physical means, then verbal means and finally by
means of the faculty of the heart. Examples of physically effecting change include destroying
instruments of sin, pouring out intoxicants and returning stolen goods to their rightful
owners. Examples of verbally effecting change include requesting for assistance in the case
of danger, issuing a warning and reminding wrongdoers of eternal punishments.
The question now arises: how does one correct a wrong by means of the heart? Scholars
have given various explanations. Firstly, one should make a firm intention that if one had
the ability to effect change by using the tongue or hand one would have done so. Secondly,
one should develop hatred for the evil and perpetually focus towards Allah &s to uproot it.
It is important to note that tacit approval of an evil is tantamount to perpetrating it. When
one does not even attempt to change the evil by means of the heart, it is an indication that
īman has virtually left a person. This is a particularly worrying situation because, according
to Ibn Mas'ūd
, "One who does not recognise a good and an evil by heart is destroyed."
The command to reform the wrong applies irrespective whether one witnesses it being
perpetrated or not; whether one is himself practising what he is preaching or not; or whether
his contribution will bear any fruit or not. In all these situations, one needs to effect change
in the most appropriate manner.
One's approach, tone and response will be determined by the demands of the situation,

262 €
RIYĀD AL-ȘĀLIĶĪN
however gentleness is advisable with the ignorant and oppressors, as this is more effective
in drawing them to accept the message.
If one fears that by physically effecting change it will result in greater evil such as murder,
bodily harm or usurping of wealth then one should resort to verbal means. If the same fear
is perceived with verbal means, one should then resort to effecting change by means of the
heart. It should also be noted that only a genuine suspicion of harm occurring should inhibit
a person from reacting physically or verbally; fear or awe of the sinner is not a valid excuse.
Hadith 185
، قَالَ : (( مَا مِنْ نَبِيِّ بَعَثَهُ اللهُ في أمَّة قَبْلِي
الثاني : عن ابن مسعود طه : أن رَسُول الله
إِلَّ كَانَ لَهُ مِنْ أُمَتِهِ حَوَارِيُّونَ وَأَصْحَابٌ يَأْخُذُونَ بِسَّتِهِ وَيَقْتَدُونَ بِأَمْرِهِ ، ثُمَّ إِنَّهَا تَخْلُفُ مِنْ
بَعْدِهِمْ خُلُوفٌ يَقُولُونَ مَا لاَ يَفْعَلُونَ وَيَفْعَلُونَ مَا لا يُؤْمَرونَ ، فَمَنْ جَاهَدَهُمْ بِيَدِهِ فَهُوَ مُؤْمِنٌ
، وَمَنْ جَاهَدَهُمْ بِقَلِهِ فَهُوَ مُؤْمِنٌ ، وَمَنْ جَاهَدَهُمْ بِلسَانِهِ فَهُوَ مُؤْمِنٌ ، وَلَيْسَ وَرَاءَ ذلِكَ مِنَ
الإِيمَانِ حَبَّةُ خَرْدَل )) رواه مسلم .
Ibn Mas'ūd 4
s narrates that the Messenger of Allah
said: "There was
no Messenger whom Allah & sent to a nation before me who did not have
disciples and companions from that nation who held onto his Sunnah and
followed his orders. After them came people who did not practise what
they preached, and did things which they were not ordered to do. One who
wages physical jihad against them is a believer; one who wages a jihad in the
heart against them is a believer; one who wages verbal jihad against them
is a believer. Beyond that, there is not even the equivalent of a mustard
seed worth of īmān." (Muslim)
Commentary
Like the previous hadith, this hadith means that a person who does not despise wrong within
his heart, has very little or no īmān. This is a useful yardstick for introspection. How much do
we dislike the evil we see and hear around us? Are we comfortable to turn a blind eye and a
deaf ear to evil and simply blend in with others or do we make a conscious attempt to stop it?
Hadīth 186
الثالث: عن أبي الوليدِ عبادة بن الصامت طلّهُ، قَالَ: بَايَعْنَا رَسُول اللـه ◌ُ﴾ عَلَى السَّمْعِ
والطَّاعَةِ في العُسْرِ والْيُسْرِ، والمَنْشَطِ وَالمَكْرَهِ، وَعَلَى أَثْرَةٍ عَلَيْنَا، وَعَلَى أنْ لاَ نُنازِعَ الأمْرَ
أَهْلَهُ إِلاَّ أَنْ تَرَوْا كُفْراً بَوَاحاً عِنْدَكُمْ مِنَ اللهِ تَعَالَى فِيهِ بُرْهَانٌ، وَعَلَى أنْ نَقُولَ بالحَقِّ أَيْنَمَا

263
RIYĀD AL-ȘĀLIĶĪN
كُنَّا لاَ نَخَافُ فِي اللـهِ لَوْمَةَ لاَئِمٍ . مُتَفَقٌّ عَلَيْهِ .
((المَنْشَطُ وَالمَكْرَهُ)) بفتح ميمَيْهِما: أي في السهل والصعب . وَ((الأثَرَةُ)) : الاختصاص
بالمشترَكِ وقد سبق بيانها . (( بَوَاحاً)) بفتح الباءِ الموحدة بعدها واو ثُمَّ ألف ثُمَّ حاءٌ مهملة
: أي ظاهِراً لا يحتمل تأويلاً .
'Ubādah ibn al-Șamit 45 67 narrates: "We pledged allegiance to the Messenger
of Allāh
to hear and to obey, in difficulty or in ease, whether we like it
or not; to obey even if we are discriminated against, not to dispute with
those who have been given authority over us unless we see an apparent
act of disbelief for which we have proof from Allah; and to state the truth
with regard to the injunctions of Allah &es wherever we may be without
fearing the criticism of critics." (Bukhārī, Muslim)
Commentary
This hadith teaches us not to dispute with or oppose our leaders unless they are involved in
blatant sin, in which case they should be confronted and counselled appropriately. Even if
the leader is involved in wrong, it will not be permissible to rebel or wage war against him
because the harmful consequences of such an action will far outweigh the benefit. Hence,
the lesser of the two evils, namely his sinful behaviour, will be tolerated. It will only be
permissible to rebel against a leader when he openly commits kufr (disbelief).
The hadith also emphasises the injunction of commanding good and forbidding evil at all
times. It should however be noted that our approach should be measured and based on
wisdom and good counsel. Commanding towards good and forbidding evil is no easy task,
especially with tyrants and oppressors. There is always the fear of physical harm, emotional
abuse, threats, lies, false accusations, torments and slander. It is perhaps for this reason that
speaking the truth to them is regarded as one of the greatest forms of jihad.
67 'Ubādah ibn al-Samit % participated in the first and second pledge of 'Aqabah at the hands of
the Messenger of Allah $
. He participated in Badr, Uhud, Khandaq, the pledge of Ridwan and all the
other expeditions. The Messenger of Allah
appointed him to manage charities. He would teach
the Qur'an to the people of Suffah. After the conquest of Syria, 'Umar dos sent him with Mu adh
and Abu al-Dārda' dog to teach the Qur'an to the people of Syria. He resided in Hims and then moved
to Palestine. In character, he was powerful and brave and he would freely command good and forbid
evil. He passed away in Bayt al-Muqaddas and according to others, in Ramallah in 34 Hijrī at the age
of 72. 181 ahādīth are narrated from him.

264
RIYĀD AL-ȘĀLIĶĪN
Hadith 187
الرابع: عن النعمان بن بشير وعظله، عن النَّبِّ حُّهَ، قَالَ: ((مَثَلُ القَائِمِ في حُدُودِ اللهِ وَالوَاقعِ
فِيهَا ، كَمَثَلِ قَومِ اسْتَهَمُوا عَلَى سَفِينَةٍ فَصَارَ بَعْضُهُمْ أَعْلاها وَبَعْضُهُمْ أَسْفَلَهَا، وَكَانَ الَّذِينَ
فِي أَسْفَلِهَا إِذَا اسْتَقَوا مِنَ المَاءِ مَرُّوا عَلَى مَنْ فَوْقُهُمْ ، فَقَالُوا: لَوْ أَنَّا خَرَقْنَا فِي نَصِنَا خَرْقاً
وَلَمْ نُؤْذٍ مَنْ فَوقَنَا، فَإِنْ تَرَكُوهُمْ وَمَا أَرَادُوا هَلَكُوا جَمِيعاً ، وَإِنْ أَخَذُوا عَلَى أيدِيهِمْ نَجَوا
وَنَجَوْا جَميعا )) رواه البخاري .
(( القَائِمُ فِي حُدُودِ اللهِ تَعَالَى )) معناه: المنكر لَهَا ، القائم في دفعِها وإزالتِها ، وَالمُرادُ
بالحُدُودِ : مَا نَهَى الله عَنْهُ. ((اسْتَهَمُوا)): اقْتَرَعُوا .
Al-Nu mān ibn Bashīr
narrates that the Messenger of Allah
said:
"The similitude of one who upholds the limits of Allah des and one who
transgresses them is like that of a group of people who board a ship after
casting lots. Some of them go to the upper deck and others to the lower
deck. When those on the lower deck need to obtain water, they have to
pass those on the upper deck, so they think to themselves, "If we make
a hole in the lower deck, we will not disturb those above us." If those on
the upper deck allow them to do so, they will all be destroyed and if they
stop them, they will all be saved." (Bukhārī)
Commentary
This hadith highlights, by means of a simple example, the danger of those who transgress
the laws of Allah &s and the responsibility of others who should counsel them. Those who
transgress are like those on the lower deck who intend to sink the ship, while those who
give advice are like those on the upper deck.
The example brings to the fore two important points. Firstly, the effect of sin does not only
affect the sinner, but many other people as well. Secondly, by collectively forsaking the
commanding of good and forbidding of evil, the Ummah invites upon itself divine punishment
because silence in the face of sin is tantamount to being pleased with it.
Additional Points
v Absolute freedom of expression is a delusion because the rights and well-being of all
people need to be respected.
v People with noble intentions sometimes slip up in their application and technique and
should be advised appropriately.

265
RIYĀD AL-ȘĀLIĶĪN
Hadīth 188
، أنه قَالَ
الخامس : عن أُمّ المؤمنين أم سلمة هند بنت أبي أمية حذيفة النا، عن النَّبِّ
: (( إِنَّهُ يُسْتَعْمَلُ عَلَيْكُمْ أُمَرَاءُ فَتَعرِفُونَ وَتُنْكِرُونَ، فَمَنْ كَرِهَ فَقَدْ بَرِئَ ، وَمَنْ أَنْكَرَ فَقَدْ سَلِمَ
، وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ )) قَالُوا: يَا رَسُول اللهِ ، ألا نُقَاتِلهم؟ قَالَ : (( لا، مَا أَقَامُوا فِيَكُمُ
الصَّلاةَ )) رواه مسلم .
معناه : مَنْ كَرِهَ بِقَلْبِهِ وَلَمْ يَسْتَطِعْ إِنْكَاراً بِيَدٍ وَلا لِسَانٍ فَقَدْ بَرِىءَ مِنَ الإِثْمِ ، وَأَذَّى وَظِيفَتَهُ ،
وَمَنْ أَنْكَرَ بِحَسَبٍ طَاقَتِهِ فَقَدْ سَلِمَ مِنْ هذِهِ المَعْصِيَةِ وَمَنْ رَضِيَ بِفِعْلِهِمْ وَتَابَعَهُمْ فَهُوَ العَاصِي .
The Mother of the Believers, Umm Salamah Hind bint Abī Umayyah
narrates that the Messenger of Allah
said: "Rulers will be appointed
over you and you will approve of some of their actions and disapprove of
others. One who disapproves of their evil actions has absolved himself.
One who rejects their evil actions will be saved (from divine punishment).
But others will be pleased with their evil actions and follow them." The
Șahabah A.
asked: "Should we not wage war against them?" He replied:
"No, as long as they establish salah among you." (Muslim)
This means that one who disapproves of an evil action in his heart and is
unable to refute it physically or verbally, has absolved himself from sin
and fulfilled his responsibility. One who rejects their evil actions according
to his capacity has saved himself from the evil. In addition, one who is
pleased with their evil actions and follows them is a sinner.
Commentary
This hadith teaches us that a Muslim should reject and disapprove of sin because to be pleased
with sin is also sinful.
Muslims are required to obey their leaders as long as they establish salah, because salah is a
sign of Islam and differentiates between faith and disbelief. Scholars have extended this to
other injunctions, hence as long as leaders do not modify the salient features of Islam, it will
not be permissible to wage war against them. The reason for this is that waging war against
Muslim leaders is a cause of major calamities and differences, which result in more harm
than the sins they commit. Exercising patience is, therefore, advisable in such situations.

266
RIYĀD AL-ȘĀLIĶĪN
Hadith 189
دخل عَلَيْهَا
: أن النبىّ
السادس : عن أم المؤمنين أم الحکم زينب بنت جحش
فَزِعاً، يقول : (( لا إلهَ إلّ الله، وَيِلٌ لِلْعَرَبِ مِنْ شَرِّ قَدِ اقْتَرَبَ ، فُتْحَ الْيَوْمَ مِنْ رَدْمٍ يَأْجُوجَ
وَمَأْجُوجَ مِثلَ هذِهِ ))، وحلّق بأُصبُعيهِ الإبهامِ والتي تليها ، فقلتُ: يَا رَسُول الله ، أَنَهْلِكُ
وَفِينَا الصَّالِحُونَ ؟ قَالَ : (( نَعَمْ، إِذَا كَثُرَ الخَبَثُ )) مُتَّفَقٌّ عَلَيْهِ .
The Mother of the Believers, Umm al-Hakam Zaynab bint Jahshus 68 narrates
that the Messenger of Allah
came to her and appeared worried. He
said: "There is none worthy of worship except Allah. Destruction be to
the Arabs because of the evil which has drawn closer. Today, an opening
of this size has been made in the wall of Ya jūj and Ma'jūj," and he made
a circle with his thumb and index finger. I asked: "O Messenger of Allah!
Will we be destroyed despite the presence of righteous people among us?"
He replied: "Yes, when wickedness thrives." (Bukhārī, Muslim)
Vocabulary and Definitions
The Messenger of Allah
uttered the words "there is none worthy of worship except Allah"
to express his surprise and to indicate the magnitude of the event he was about to refer to.
The word J., translated here as destruction, is used to show grief according to Tuhfatul Qarī.
The Messenger of Allah
made a circle by placing his index finger at the base of his thumb
in order to explain and display the small size of the opening.
Most of the scholars, including Imam Nawawi (>>, have interpreted the word "wickedness"
as sin in general. Others have suggested that it refers specifically to adultery. A third opinion
is that it refers to those born from adulterous relationships.
Commentary
This hadith highlights the importance of preventing evil to the best of one's ability. It is not
sufficient to remain complacent upon righteous deeds; one should be concerned about the
spirituality and welfare of one's family, neighbours, friends and the entire humanity. If the
68 Zaynab ws accepted Islam at an early stage, and migrated to Madinah Munawwarah. She was first
married to Zayd ibn Haritha de, the adopted son of the Messenger of Allah
. After he divorced her,
Allah &'s married her to the Messenger of Allah
She used to say to her co-wives, "Allah married
me in the heavens." She was the first of the beloved wives of the Messenger of Allah
to pass away
after him. She passed away in 20 Hijrī. 'Umar 4% performed her Janāzah Salah and she was buried in
the graveyard of Baqī. 11 ahadith are narrated from her.

267
RIYĀD AL-ȘĀLIĶĪN
righteous do not prevent evil, it will spread, resulting in moral degradation of the entire
society.
Hadith 190
السابع: عن أبي سعيد الخُدري ﴿له، عن النَّبِيّ ﴿، قَالَ: ((إِيَّكُمْ وَالجُلُوسَ فِي الْطُرُقَاتِ
)) :
!)) فقالوا: يَا رَسُول الله، مَا لنا مِنْ مجالِسِنا بُّدٌّ، نتحدث فِيهَا. فَقَالَ رسولُ الله
فَإِذَا أَبَيْتُمْ إِلَّ المَجْلِسَ ، فَأَعْطُوا الطَّرِيقَ حَقَّهُ)). قالوا: وما حَقُّ الطَّريقِ يَا رسولَ الله ؟
قَالَ : (( غَضُّ البَصَرِ ، وَكَفُّ الأَذَى ، وَرَدُّ السَّلامِ ، وَالأَمْرُ بِالمَعْرُوفِ ، والنَّهيُ عن المُنْكَرِ
)) مُتَّفَقٌّ عَلَيْهِ .
Abū Sa īd al-Khudrī dog narrates that the Messenger of Allah
said: "Abstain
from sitting on pathways." The Sahabah " replied: "O Messenger of Allah!
We have no choice because this is where we sit and have our discussions."
The Messenger of Allah
said: "If you have no alternative but to sit there,
then fulfil the rights of the pathways." The SahabahJA
asked: "What are
the rights of the pathways, O Messenger of Allah?" He replied: "Lowering
the gaze, removing harmful objects, replying to the salam, commanding
good and forbidding evil." (Bukhārī, Muslim)
Commentary
This hadith teaches us that public places are communal, hence the rights of all who frequent
them should be duly respected.
The five advices given by the Messenger of Allah
to the Sahabah we are equally applicable
to us when we interact with others in the public domain. Adopting these etiquette will ensure
that we become true ambassadors of the faith.
Scholars have interpreted these five advices in broader terms. Lowering the gaze means to
abstain from meddling and interfering in unnecessary matters; removing harm from the
path means to abstain from sinful activities such as backbiting and ridicule; replying to salām
means honouring others who pass by; enjoining good and forbidding evil means to enjoin
every command of Islam and abstain from every prohibition.
Other ahadith mention additional rights of the road that should be fulfilled: replying by saying
yarhamukallah to one who said alhamdulillah after sneezing; assisting people to carry their
goods; aiding the oppressed; remembering Allah des in abundance; engaging in beneficial
discussions; and guiding those who have lost their way.

268 €
RIYĀD AL-ȘĀLIĶĪN
Hadith 191
رأى خاتماً مِنْ ذهبٍ في يدِ رجلٍ فَتَزعه
: أن رَسُول الله
الثامن : عن ابن عباس
فطرحه ، وَقالَ : (( يَعْمِدُ أحَدُكُمْ إِلَى جَمْرَةٍ مِنْ نَارٍ فَيَجْعَلُهَا فِي يَدِهِ ! )) فِقِيلَ لِلرَّجُلِ بَعْدَمَا
: خُذْ خَاتَمَكَ انْتَفِعْ بِهِ . قَالَ: لا والله لا آخُذُهُ أَبَداً وَقَدْ طَرَحَهُ رسولُ
ذهب رَسُول اللهِ
. رواه مسلم .
الله مميز
Ibn 'Abbas
narrates that the Messenger of Allah
noticed a gold ring
on the hand of a man. He removed it and cast it aside. He then said: "If
any of you desires to hold a piece of hot coal from the Hell-fire, then he
should wear this." When the Messenger of Allah
had left, someone said
to him: "Take your ring so that you may derive some benefit from it." He
replied: "By Allah, I will never take it back after the Messenger of Allah
cast it aside." (Muslim)
Commentary
This hadith is a practical example of rectifying wrong by use of the hand, for one who has
the ability to do so. Those in positions of authority should utilise their power to guide their
subordinates to the truth. They should command good and forbid evil for the pleasure of
Allah &s without any ulterior motives.
The Sahabi's reluctance to benefit from the ring demonstrates the extraordinary enthusiasm of
the Șahabah A
s to obey the commands of the Messenger of Allah
. He was only prohibited
from wearing it, not from selling it or giving it away, yet he refused to touch it because the
Messenger of Allah
had thrown it aside. The faith, enthusiasm and obedience of the
Şaļābah were unparalleled.
Additional Points
v It is a major sin for men to wear a gold ring because of the severity of the warning
contained in this hadīth.
Hadith 192
التاسع : عن أبي سعيد الحسن البصري : أن عائِذَ بن عمرو له دخل عَلَى عُبَيِّدِ اللهِ بنِ زياد
، فَقَالَ : أي بُنَّ، إني سمعت رَسُول اللـه ◌ُ﴾، يقول: ((إنَّ شَرَّ الرِّعَاءِ الحُطَمَةُ)) فَإِيَّاكَ أنْ
، فَقَالَ : وهل كَانَتْ
تَكُونَ مِنْهُمْ ، فَقَالَ لَهُ : اجِسْ فَإِنَّمَا أَنْتَ مِنْ نُخَالَةِ أَصْحَابٍ مُحَمَّد
لَهُم نُخَالَةٌ إِنَّمَا كَانَتِ النُّخَالَةُ بَعْدَهُمْ وَفِي غَيْرِهِمْ . رواه مسلم .

269
RIYĀD AL-ȘĀLIĶĪN
Al-Hasan al-Başrī69 > narrates that 'A'idh ibn 'Amr &
70 went to 'Ubaydullah
ibn Ziyad71 and said: "O my son! I heard the Messenger of Allah
saying:
'The worst of rulers are those who are oppressive. I warn you against being
one of them." (Ibn Ziyad) said to him: "Have a seat. You are nothing but
husk (i.e. an insignificant person) from the Șahabah of Muhammad
'A'idh & replied: "Was there any husk among them? The husk was among
those who came after them and those who were not from them." (Muslim)
Commentary
The Șahabah
fearlessly spoke out in the face of oppression, admirably fulfilling the
directive of commanding good and forbidding evil. It is understood that one who chooses to
go this route should have the spiritual strength and the necessary foresight.
The Sahabī correctly explained the belief of the Ahlus Sunnah Wal Jama ah, who say that all
the Sahabah were the best of people after the Messengers . They were all on the path
of truth and superior to every generation that followed.
Hadīth 193
العاشر: عن حذيفة ﴿له، عن النَّبِيّ ﴿، قَالَ: ((وَالَّذِي نَفْسِي بِيَدِهِ، لَتَأْمُرُنَّ بِالمَعْرُوفِ،
وَلَتَنْهَوُنَّ عَنْ الْمُنْكَرِ أَوْ لَيُوشِكَنَّ اللـهُ أنْ يَبْعَثَ عَلَيْكُمْ عِقَاباً مِنْهُ ثُمَّ تَدْعُوْنَهُ فَلا يُسْتَجَابُ لَكُمْ
)) رواه الترمذي ، وَقالَ : (( حديث حسن )) .
Hudhayfah 4% narrates that the Messenger of Allah
said: "I take an oath
in that Being in whose control is my life, you should command good and
forbid evil, or Allah & will soon send a punishment upon you. You will
then supplicate to Him and He will not answer your supplication." (Tirmidhi)
69 Al-Hasan al-Basrī > was born two years before the end of the khilafah of 'Umar 4.02. He was from
among the senior Tabi'în. It is said that he met 130 Șahabah. He lived in Basrah, where he passed away
in 110 Hijrī. He was distinguished as an eloquent speaker. Many of his advices have been recorded and
are scattered throughout Islamic works.
70 'A'idh ibn 'Amr 4% was among those Sahabah who pledged allegiance to the Messenger of Allah
at the Bai'at al-Ridwan. He lived in Başrah and passed away in the era of 'Ubaydullah ibn Ziyad. 8
ahādīth are narrated from him.
71 Ziyad was the son of Abu Sufyan ibn Harb . Abu Sufyan a did not proclaim that he was his
son and he was therefore known as Ziyad ibn Abīhi (Ziyad the son of his father). Later, Mu'awiyah ibn
Abū Sufyan 44% declared that Ziyad was his brother and Sumayyah was his mother. 'Ubaydullah, the
oppressive ruler mentioned in this hadith, was the son of Ziyad.

270 €
RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith explains that the commanding of good and forbidding of evil is a critically
important component of Islam. It is a Wajib obligation upon every Muslim. Negligence or
laxity in this regard will result in severe consequences such as the appointment of oppressive
rulers, attacks by ruthless enemies, affliction by way of widespread calamities and non-
acceptance of du'a's.
Hadīth 194
}، قَالَ : ((أفْضَلُ الجِهَادِ كَلِمَةُ
، عن النَّبِيّ ◌ِ
الحادي عشر : عن أبي سعيد الخدري
عَدْلٍ عِنْدَ سُلْطَانٍ جَائٍ)) رواه أَبُو داود والترمذي ، وَقالَ : (( حديث حسن )) .
Abū Sa'īd al-Khudrī dog narrates that the Messenger of Allah
said: "The
best jihād is a just word to a tyrant ruler." (Abū Dāwūd, Tirmidhī)
Commentary
This hadith teaches us that one of the greatest forms of jihad is to confront an oppressive ruler.
Scholars have given various explanations why this form of jihad is the most superior. One
of these is that a person who engages in physical combat with the enemy is in a fluctuating
state of hope and fear - he does not know whether he will be victorious or defeated. In
comparison, one who confronts a tyrant ruler is restrained by his overwhelming power. His
statement of truth casts him into the lion's den. He is at the mercy of the ruler, who may
easily punish, torture or even kill him. Hence, it is a superior form of jihad because it hinges
on fear rather than hope.
Other scholars suggest that it is superior because the benefit is greater. The positive results
of averting the oppression of a tyrant, filters down to his many subjects, as compared to
defeating a single enemy soldier in battle.
A third explanation is that such a bold expression of truth reflects the conviction and strength
of faith of the speaker. He does not fear the oppression or the tyranny of the ruler, but gives
preference to the command of Allah & over himself.
Throughout Islamic history, one finds many great luminaries of the Ummah whose faith and
trust in Allah & and the Messenger of Allah
drove them to address the tyrants of their
era. The four illustrious Imams of Figh were classic examples of this.
Hadīth 195
الثاني عشر: عن أبي عبدِ الله طارِقٍ بن شِهاب البَجَلَيِّ الأَحْمَسِيّ ﴿هُ: أَنَّ رجلاً سأل النَّبِيّ

271
RIYĀD AL-ȘĀLIĶĪN
وقد وضع رِجله في الغَرْزِ : أُّ الجِهادِ أفضلُ ؟ قَالَ : (( كَلِمَةُ حَقِّ عِنْدَ سُلْطَانٍ جَائِرٍ
)) رواه النسائي بإسناد صحيح .
((الغرز)) بغين معجمة مفتوحة ثُمَّ راء ساكنة ثُمَّ زاي: وَهُوَ ركاب كَوْرِ الجملِ إِذَا كَانَ
من جلد أَوْ خشب وقيل : لا يختص بجلد وخشب .
Tariq ibn Shahab al-Bajalī al-Ahmasīde 72 narrates that a man who had
already placed his foot in the stirrup (i.e. he was about to set out on his
conveyance) asked the Messenger of Allah§
: "What type of jihad is best?"
He replied: "A word of truth to a tyrant ruler." (Nasa'ī)
Hadīth 196
: (( إنَّ أوَّلَ مَا دَخَلَ النَّقْصُ
الثالث عشر: عن ابن مسعود رضيّهُ ، قَالَ: قَالَ رَسُول الله
عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ كَانَ الرَّجُلُ يَلْقَى الرَّجُلَ، فَيَقُولُ: يَا هَذَا، اتَّقِ الله وَدَعْ مَا تَصْنَعُ فَإِنَّهُ
لاَ يَحِلُّ لَكَ، ثُمَّ يَلْقَاهُ مِنَ الغَدِ وَهُوَ عَلَى حَالِهِ ، فَلا يَمْنَعُهُ ذلِكَ أنْ يَكُونَ أَكِيلَهُ وَشَرِيبَهُ
وَقَعِيدَهُ ، فَلَمَّا فَعَلُوا ذلِكَ ضَرَبَ اللهُ قُلُوبَ بَعْضِهِمْ بِبَعْضٍ )) ثُمَّ قَالَ: ﴿لُعِنَ الَّذِيْنَ كَفَرُوْا
مِنْ بَنِىّ اِسْرَآءِيْلَ عَلَى لِسَانِ دَاوُدَ وَعِيْسَى ابْنِ مَرْيَمَ ذُلِكَ بِمَا عَصَوْا وَّكَانُوا يَعْتَدُوْنَ كَانُوْا لَا
يَتْنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوْهُ لَبِئْسَ مَا كَانُوا يَفْعَلُوْنَ تَرِى كَثِيْرًا مِّنْهُمْ يَتَوَلَّوْنَ الَّذِيْنَ كَفَرُوْا لَبِئْسَ
مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ﴾ - إِلَى قوله - ﴿فُسِقُوْنَ﴾ ( المائدة: ٧٨ - ٨١) ثُمَّ قَالَ: ((كَلَّ،
وَاللهِ لَتَأْمُرُنَّ بالمَعْرُوفِ، وَلَتَنْهَوُنَّ عَنِ الْمُنْكَرِ ، وَلَتَأْخُذُنَّ عَلَى يَدِ الظَّالِمِ ، وَلَاطِرُنَّهُ عَلَى
الحَقِّ أَطْراً ، وَلَتَقْصُرُنَّه عَلَى الحَقِّ قَصْراً، أَوْ لَيَضْرِبَنَّ اللهُ بِقُلُوبٍ بَعْضِكُمْ عَلَى بَعْضٍ ، ثُمَّ
لِيَّلْعَنْنَكُمْ كَمَا لَعَنَهُمْ )) رواه أَبُو داود والترمذي، وَقَالَ : (( حديث حسن )) .
هَذَا لفظ أبي داود ، ولفظ الترمذي ، قَالَ رَسُول الله: ((لَمَّا وَقَعَتْ بَنُو إِسْرَائِيلَ في
المَعَاصِي نَهَتْهُمْ عُلَمَاؤُهُمْ فَلَمْ يَنْتَهُوا، فَجَالَسُوهُمْ فِي مَجَالِهِمْ ، وَوَاكَلُوهُمْ وَشَارَبُوهُمْ
، فَضَربَ اللهُ قُلُوبَ بَعضِهِمْ بِبِعْضٍ ، وَلَعَنَهُمْ عَلَى لِسانِ دَاوُد وعِيسَى ابْنِ مَرْيَمَ ذلِكَ بما
وكان مُتَّكِئَاً، فَقَالَ : (( لا، والَّذِي نَفْسِي
عَصَوا وَكَانُوا يَعْتَدُونَ )) فَجَلَسَ رَسُول الله
بِيَدِهِ حَتَّى تَاطِرُوهُمْ عَلَى الحَقِّ أطْراً)) .
said: "The weakness
narrates that the Messenger of Allah
Ibn Mas'ud 4g
72 Țăriq ibn Shahab al-Bajalī al-Ahmasī 44 fought in 33 battles during the time of Abu Bakr dos and
'Umar 4%. He lived in Kufa and passed away in 83 Hijrī.

272
RIYĀD AL-ȘĀLIĶĪN
that entered the Banī Isra'il began when a man would meet another and
say: 'O you, fear Allah and abstain from what you are doing; this is not
permissible for you.' The man would then meet him the next day and he
would be doing the very same thing, but that would not stop him from
eating, drinking and being in his company. When they continued in this
way, Allah & unified their hearts (in sin). (The Messenger of Allah
)
then quoted this verse: 'Those of the Banī Isra'il who disbelieved were
cursed on the tongues of Dawud and 'Isa, the son of Maryam. This was
because they were disobedient and transgressed the bounds. They did not
prevent each other from the evil, which they committed. Evil indeed was
that which they did. You will see many of them befriend the unbelievers.
Evil indeed is that which they send ahead for themselves; that Allah was
angry with them and they shall remain in punishment forever. If they had
believed in Allah, in the Messenger and what was revealed to him, they
would never have befriended them. However, many of them are disobedient.'
(Sūrah al-Mā'idah, 78-81)
(The Messenger of Allah
then said: "Never! By Allah, you should
command good, forbid evil, restrain the oppressor, persuade him to the
truth and confine him to the truth, or Allah & will unify your hearts (in
sin) and curse you as He had cursed them." (Abū Dāwūd, Tirmidhī)
This is the wording of Abū Dawud. The narration of Tirmidhi has: The
Messenger of Allah
said: "When the Banī Isra'il fell into sin, their scholars
prohibited them but they did not abstain. The scholars then joined them in
their assemblies and ate and drank with them and Allah &s then unified
their hearts (in sin) and cursed them on the tongues of Dawud & and 'Isa
the son of Maryam &
. This was because they disobeyed and transgressed."
The Messenger of Allah
had been lying down when he said this, but
then sat up and said: "Never! I take an oath in the name of that Being in
whose control is my life, you will have to persuade them to the truth."
Commentary
This hadith warns us to be careful of falling into the error made by the Banī Isra'il. They
were ordered to reprimand the sinners and refrain from their company, but they chose to
mix freely with them and as a result joined them in sin. A Muslim is one who positively
influences and saves others from wrong; he is not drawn into the ocean of vain attractions

273
RIYĀD AL-ȘĀLIĶĪN
around him. To be silent in the face of sin and to freely associate with sinners is tantamount
to encouraging sin.
If one cannot prevent others from wrong, one's īman and dignity should at least prevent one
from joining their company.
Hadith 197
الرابع عشر: عن أبي بكر الصديقِ ﴿هَ، قَالَ : يَا أيّها النَّاس، إنّكم لتَقرؤُون هذِهِ الآية : ﴿
◌َيُّهَا الَّذِيْنَ أُمَنُوا عَلَيْكُمْ انْفُسَكُمْ لَا يَضُرُّكُمْ مَّنْ ضَلَّ إِذَا اهْتَدَيْتُمْ﴾ (المائدة: ١٠٥) وإني
سمعت رَسُول اللـه ◌ُ﴾، يقول: ((إِنَّ النَّاسَ إِذَا رَأَوُا الظَّالِمَ فَلَمْ يأخُذُوا عَلَى يَدَيْهِ أوشَكَ
أَنْ يَعُمَّهُمُ اللهُ بِعِقَابٍ مِنْهُ )) رواه أبو داود والترمذي والنسائي بأسانيد صحيحة .
Abu Bakr al-Siddīq 40
said: "O people! You recite this verse: 'O you who
believe! Take care of your own selves. Those who have strayed cannot
harm you when you are rightly-guided.' (Sūrah al-Ma'idah, 105) I heard the
Messenger of Allah
saying: "When people see a tyrant and they do not
restrain him, Allah & shall soon engulf them with an all-encompassing
punishment." (Abū Dāwūd, Tirmidhī)
Commentary
Abū Bakr
sought to clarify the Qur'anic verse that some people were interpreting
incorrectly. They erroneously thought that they would not be punished if they did not advise
and warn the wrongdoers, because they themselves were practising on the right and avoiding
the wrong. The essence of his explanation was that being rightly guided entails advising
others towards good and prohibiting them from evil.
Every individual of the Ummah should take up the responsibility of advising and counselling
those who engage in wrong. If the responsibility of prohibiting sin is ignored, the oppressors
and sinners will be punished because of their sin, while others will be punished because they
did not stop the sin despite having the ability to do so.
CHAPTER 24
باب تغليظ عقوبة من أمر بمعروف أَوْ نهى عن منكر وخالف قوله فعله
Chapter on the severe punishment for the person who commands good and
forbids evil but his actions contradict his utterances

274
RIYĀD AL-ȘĀLIĶĪN
قَالَ الله تَعَالَى: ﴿اَتَأْمُرُوْنَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ اَنْفُسَكُمْ وَأَنْتُمْ تَتْلُوْنَ الْكِتْبَ آَفَلَا تَعْقِلُوْنَ ﴾
( البقرة : ٤٤ )،
Allāh &s says: "Do you command the people to piety and forget yourselves,
whereas you are the ones who recite the Book? Have you no understanding?"
(Sūrah al-Baqarah, 44)
وَقَالَ تَعَالَى: ﴿َيُّهَا الَّذِيْنَ أُمَنُوا لِمَ تَقُوْلُوْنَ مَا لَا تَفْعَلُوْنَ كَبْرَ مَقْتًا عِنْدَ اللهِ أَنْ تَقُوْلُوْا مَا
لَا تَفْعَلُوْنَ﴾ (الصف: ٢-٣)،
Allāh &s says: "O you who believe! Why do you say that which you do not
do? It is most abhorrent in the sight of Allah that you say that which you
do not do." (Sūrah al-Şaff, 2-3)
وَقَالَ تَعَالَى إخباراً عن شعيب عُ: ﴿ وَمَآ أُرِيْدُ أَنْ أُخَالِفَكُمْ إِلَى مَآ أَنْهُكُمْ عَنْهُ﴾ ( هود
. ( AA:
Allah & quotes the words of Shu'ayb &: "And I do not wish to oppose
you, in a manner that I do the same thing that I forbid you from." (Sūrah
Hūd, 88)
Introduction
Even though these verses were revealed regarding the Jews, Muslims are reminded not to
commit the same errors made by them. They should practise what they preach because one
who does not do so is like a candle that provides light for the benefit of others, but burns
itself out. However, even if one does not practise, one should still enjoin good and forbid evil
because abandoning this responsibility then constitutes a double sin. In addition, when one
advises others, one should desire one's own reformation.
Hadith 198
وعن أَبي زيد أسامة بن حارثة ﴿ًّا، قَالَ: سمعت رَسُول اللـه ◌ُ﴾، يقول: ((يُؤْتَى بِالرَّجُلِ
يَوْمَ القِيَامَةِ فَيُلْقَى فِي النَّارِ ، فَتَنْدَلِقُ أَقْتَابُ بَطْنِهِ فَيَدُورُ بِهَا كَمَا يَدُورُ الحِمَارُ فِي الرَّحَا ،
فَيَجْتَمِعُ إِلَيْهِ أَهْلُ النَّارِ ، فَيَقُولُونَ: يَا فُلانُ ، مَا لَكَ ؟ أَلَمْ تَكُنْ تَأْمُرُ بالمعْرُوفِ وَتَنْهَى عَنِ
المُنْكَرِ ؟ فَقُولُ: بَلَى، كُنْتُ آمُرُ بِالمَعْرُوفِ وَلَا آتِهِ ، وأَنْهَى عَنِ الْمُنْكَرِ وَآَتِهِ )) مُتَفَقِّ عَلَيْهِ .
قوله : (( تَنْدِلِقُ )) هُوَ بالدالِ المهملةِ ، ومعناه تَخْرُجُ . وَ((الأَقْتَابُ )) : الأمعاءُ ، واحدها

275
RIYĀD AL-ȘĀLIĶĪN
قِتْبٌ .
Usamah ibn Zayd ibn Harithah
narrates: I heard the Messenger of Allah
saying: "A man will be brought on the day of Qiyamah and flung into
the Hell-fire. His intestines will fall out of his body and he will go around
in circles with them just as a donkey goes around a mill. The inmates of
the Hell-fire will gather around him and ask: 'O so-and-so, why are you like
this? Were you not the one who used to command good and forbid evil?'
He will reply: 'Indeed. I used to command good without doing it myself
and I used to prohibit evil but engaged in it myself." (Bukhārī, Muslim)
Commentary
This hadith explains that men of knowledge bear the great responsibility of practising what
they preach. Because they are aware of the commands of Allah &s, they are accountable if
they contradict the knowledge in practice.
CHAPTER 25
باب الأمر بأداء الأمانة
Chapter on the command of fulfilling trusts
قَالَ الله تَعَالَى: ﴿إِنَّ اللهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمْنُتِ إِلَى أَهْلِهَا﴾ (النساء: ٥٨)،
Allāh &s says: "Allah & commands you to return the trusts to their rightful
owners." (Sūrah al-Nisā', 58)
وَقَالَ تَعَالَى: ﴿إِنَّا عَرَضْنَا الْآَمَانَةَ عَلَى السَّمُوْتِ وَالْأَرْضِ وَالْجِبَالِ فَابَيْنَ اَنْ يَّحْمِلْنَهَا
وَاَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ إِنَّهُ كَانَ ظَلُوْمًا جَهُوْلاً﴾ ( الأحزاب: ٦٢).
Allāh &'s says: "We offered the trust to the heavens, the earth and the
mountains but they refused to bear it and were afraid of it. Man bore it;
he is very unjust and ignorant." (Sūrah al-Aḥzāb, 72)
Introduction
Fulfilling of trusts is a broad concept that includes protecting the laws of shariah, being
truthful in ones dealings and fulfilling the rights of others.

276 €
RIYĀD AL-ȘĀLIĶĪN
Hadīth 199
، قَالَ : (( آيةُ المُنافقِ ثلاثٌ: إِذَا حَدَّثَ كَذَبَ ،
وعن أبي هريرة ◌ّه : أن رَسُول الله ،
وَإِذَا وَعَدَ أَخْلَفَ ، وَإِذَا اْتُمِنَ خَانَ )) مُتَفَقٌّ عَلَيْهِ .
وفي رواية: (( وَإِنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ )) .
Abū Hurayrah &
s narrates that the Messenger of Allah
said: "There
are three signs of a hypocrite: when he speaks, he lies; when he makes a
promise, he breaks it; when he is placed in a position of trust, he betrays
his trust." (Bukhārī, Muslim)
Another narration has: "Even if he fasts, offers salah and claims that he
is a Muslim."
Vocabulary and Definitions
A ssul (hypocrite) is one who proclaims Islam outwardly, but is a disbeliever inwardly. The
Qur'an explains that hypocrites will dwell in the lowest level of Hell-fire.
Commentary
This hadith teaches us that speaking lies, breaking promises and misappropriating trusts are
qualities of hypocrites and should be avoided. It serves as a severe warning to those Muslims
who are firm on salah, sawm, haj and other duties to Allah KS, but pay little attention to
the rights of fellow man. These three signs of a hypocrite, if found in a Muslim, do not lead
him out of the fold of Islam, but he will be sinful due to his similarity with the actions of
the hypocrites. If one regards these three sinful actions to be permissible or ridicules their
prohibition, he will become a disbeliever.
The hadith rebukes one who makes a promise, but intends to break it. If however, he intends
to fulfill it, but fate does not allow him to do so, then it will not be a sign of hypocrisy, as
explained by Imam Suyūtī 9%.
Hadith 200
حَدِيثَيْنِ قَدْ رأيْتُ أحَدَهُمَا وأنا
وعن حذيفة بن اليمان طلّه ، قَالَ : حدثنا رَسُول الله
أنتظرُ الآخر : حدثنا أن الأمانة نَزلت في جَذرٍ قلوبِ الرجال ، ثُمَّ نزل القرآن فعلموا مِنَ
القرآن، وعلِموا من السنةِ ، ثُمَّ حدّثنا عن رفع الأمانة، فَقَالَ: (( يَنَامُ الرَّجُلُ النَّوْمَةَ فَتُقْبَضُ
الأَمَانَةُ مِنْ قَلْبِهِ ، فَيَظَلُّ أَثَرُهَا مِثْلَ الوَكْتِ ، ثُمَّ يَامُ النَّمَةَ فَتُقْبَضُ الأَمَانَةُ مِنْ قَلْبِهِ ، فَيَظَلُّ

277
RIYĀD AL-ȘĀLIĶĪN
أَثَرُهَا مِثْلَ أَثَرِ المَجْلِ ، كَجَمْرٍ دَحْرَجْتَهُ عَلَى رِجْلِكَ فَنَفِطَ ، فَتَرَاهُ مُتَبَراً وَلَيْسَ فِيهِ شَيءٌ))
ثُمَّ أَخَذَ حَصَاةً فَدَحْرَجَهُ عَلَى رِجْلِهِ (( فَيُصْبِحُ النَّاسُ يَتَبَايِعُونَ ، فَلَا يَكَادُ أحدٌ يُؤَدّي الأَمَانَةَ
حَتَّى يُقَالَ: إِنَّ فِي بَنِي فُلان رَجُلاً أميناً، حَتَّى يُقَالَ لِلرَّجُلِ: مَا أَجْلَدَهُ ! مَا أَظْرَفَهُ ! مَا أَعْقَلَهُ
! وَمَا فِي قَلْبِهِ مِثْقَالُ حَبَّةٌ مِن خَرْدَل مِنْ إِيمَان )) . وَلَقَدْ أَنَى عَلَيَّ زَمَانٌ وَمَا أَبَالِي أَيُّكُمْ بَايَعْتُ
: لَئِن كَانَ مُسْلِمَاً لَيْرُدَّنَّهُ عليَّ دِينُهُ ، وَ لَثْن كَانَ نَصْرَائِيّاً أَوْ يَهُودِياً لَيَرُدَّنَّهُ عَلَيَّ سَاعِبِهِ ، وَأَمَّا
الْيَوْمَ فَمَا كُنْتُ أَبَايِعُ مِنْكُمْ إِلَّ فُلاناً وَفُلانً )) مُتَّفَقٌّ عَلَيْهِ .
قوله : (( جَذْرُ )) بفتح الجيم وإسكان الذال المعجمة : وَهُوَ أصل الشيء وَ((الوكت ))
بالتاء المثناة من فوق : الأثر اليسير . وَ((المَجْلُ)) بفتح الميم وإسكان الجيم : وَهُوَ تَنَفُّطْ
في اليدِ ونحوها من أثرٍ عمل وغيرِهِ . قوله : (( مُنْتَبَراً)) : مرتفِعاً . قوله : (( ساعِيهِ )) :
الوالي عَلَيهِ .
Hudhayfah ibn al-Yaman &
narrates: "The Messenger of Allah
related
two ahadith to us. I witnessed the truth of one of them and am waiting
for the other to unfold. He related to us that amanah (trustworthiness)
descended into the hearts of people. Then the Qur'an was revealed, so
the people learnt from the Qur'an and from the Sunnah. He then related
to us that amanah would be removed by saying: 'A man will go to sleep
and amanah will be taken away from his heart; only a small trace of it will
remain. He will again go to sleep and amanah will be taken away from his
heart; only a small trace of it will remain like a blister which, when you
roll a hot ember on your foot, it swells and protrudes, but is empty' The
Messenger of Allah $
took a pebble and rolled it on his foot. 'The people
will then engage in business transactions and there will be hardly anyone
who will discharge his trusts. Things will deteriorate to such an extent
that people will say: 'There is a trustworthy person in so-and-so tribe.' In
a similar manner, people will say about a person, 'He is so tough. He is so
clever. He is so intelligent,' but he will not even have a mustard seed of īmān
in his heart.' (Hudhayfah ) continues): "I experienced such a time that I
did not bother whom I did business with; if he was a Muslim, his religion
would make him fulfil his dues to me and if he was a Christian or Jew, his
ruler (or his superior) would ensure that he fulfilled my dues. Today, I do
not do business except with a select few." (Bukhārī, Muslim)

278 €
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith teaches us that in the golden era of Islam people learnt the importance of
trustworthiness from the Qur'an and Sunnah, in addition to it being a part of their natural
disposition. However, as Imam Nawawī « explained, trustworthiness would gradually be
removed from the hearts of people and the void created as a result would be filled with
darkness. When hypocrisy, lies and fraud will replace the trustworthiness of the Muslims, it
is a sign that the Ummah is in a state of weakness and retrogression.
This hadith proves the truthfulness of the Messenger of Allah
because his prediction is
especially true in our time, when it is difficult to find people that are trustworthy in both
word and deed. Honesty and truthfulness need to be taught and ingrained into people from
a young age. The Ummah needs to understand the critical nature of sound social dealings
and strive to be truthful in all circumstances.
Hadith 201
وعن حُذَيفَةٍ وأبي هريرة ﴿هَا، قالا: قَالَ رَسُول الله :﴿ه: (( يَجمَعُ اللهُ تَبَارَكَ وَتَعَالَى النَّاسَ
فَيَقُومُ المُؤمِنُونَ حَتَّى تُزْلَفَ لَهُمُ الجَنَّةُ ، فَيَأْتُونَ آدَمَ صَلَواتُ اللهِ عَلَيهِ ، فَيَقُولُونَ : يَا أَبَانًا
اسْتَفْتِحْ لَنَا الجَنَّةَ، فَيَقُولُ: وَهَلْ أخْرَجَكُمْ مِنَ الجَنَّةِ إِلَّ خَطِيئَةُ أَبيَكُمْ ! لَسْتُ بِصَاحِبِ ذلِكَ
، اذْهَبُوا إِلَى ابْنِي إِبْراهيمَ خَلِيلِ اللهِ . قَالَ : فَيَأْتُونَ إبرَاهِيمَ فَيَقُولُ إِبراهيم : لَسْتُ بِصَاحِبٍ
ذلِكَ إِنَّمَا كُنْتُ خَلِيلاً مِنْ وَرَاءَ وَرَاءَ، اعْمَدُوا إِلَى مُوسَى الَّذِي كَلَّمَهُ اللهِ تَكَلِيماً. فَيَأْتُونَ
مُوسَى ، فَيَقُولُ: لستُ بِصَاحِبٍ ذلِكَ ، اذْهَبُوا إِلَى عِيسى كلمةِ اللهِ ورُوحه ، فيقول عيسى :
لستُ بِصَاحبٍ ذلِكَ ، فَيَأْتُونَ مُحَمَّداً ﴿ فَيَقُومُ فَيُؤْذَنُ لَهُ ، وَتُرْسَلُ الأَمَانَةُ وَالرَّحِمُ فَيَقُومانِ
جَنْبَي الصِّرَاطِ يَمِيناً وَشِمَالاَ فَيَمُرُّ أَوَّلُكُمْ كَالْبَرْقِ )) قُلْتُ : بأبِي وَأَمِّي ، أُّ شَيءٍ كَمَرِّ البَرقِ
؟ قَالَ : (( أَلَمْ تَرَوا كَيْفَ يُمُرُّ وَيَرْجِعُ فِي طَرْفَةٍ عَيْن، ثُمَّ كَمَرّ الرِّيحِ، ثُمَّ كَمَرِّ الطَّيْرِ ، وَشَدِّ
الرِّجَالِ تَجْرِي بِهمْ أعْمَالُهُمْ ، وَنَيُّكُمْ قَائِمٌ عَلَى الصِّرَاطِ ، يَقُولُ : رَبِّ سَلِّمْ سَلِّمُ ، حَتَّى
تَعْجِزَ أَعْمَالُ العِبَادِ ، حَتَّى يَجِيءِ الرَّجُلُ لا يَسْتَطِيعُ السَّيْرَ إلَّ زَحْفاً ، وَفِي حَافَتِي الصِّراطِ
كَلاَلِيبُ مَعَلَّقَةٌ مَأمُورَةٌ بِأَخْذِ مَنْ أَمِرَتْ بِهِ ، فَمَخْدُوشٌ نَاجٍ ، وَمُكَرْدَسٌ فِي النَّارِ )) وَالَّذِي
نَفْسُ أَبِي هُرَيْرَةَ بِيَدِهِ ، إِنَّ قَعْرَ جَهَنَّمَ لَسَبْعُونَ خَرِيفاً . رواه مسلم .
قوله : ((وراء وراء )) هُوَ بالفتح فيهما . وقيل : بالضم بلا تنوين ومعناه : لست بتلك
الدرجة الرفيعة ، وهي كلمة تذكر عَلَى سبيل التواضع . وقد بسطت معناها في شرح صحيح
مسلم، والله أعلم .

279
RIYĀD AL-ȘĀLIĶĪN
Hudhayfah de and Abu Hurayrah
narrate that the Messenger of
Allāh
said: "Allah & will assemble all of mankind (on the plains of
resurrection) and the believers will stand up and Paradise will be brought
close to them. They will go to Adam & and say: 'O our father! Request
(Allāh &s) to open Paradise for us.' He will reply: 'It was only the error of
your father that expelled you from Paradise. I am not worthy of this. Go
to my son, Ibrahim, the bosom friend of Allah &s' They will go to him
and he will say: 'I am not worthy of this. I was the bosom friend of Allah
des very long ago. You should rather go to Mūsā
with whom Allah JE
spoke directly.' They will go to Musa & and he will say: 'I am not worthy
of this. Go to 'Isa ., the word and spirit of Allah !' 'Isa & will say: 'I
am not worthy of this.' They will then go to Muhammad
. He will stand
up (before Allah ) and will be granted permission. Trustworthiness and
ties of kinship will both be sent and made to stand on either side of the
Sirat, to the right and left. The first group from you will cross over it at
the speed of lightning. I asked: 'May my parents be your ransom, what is
the meaning of crossing at the speed of lightning?' He
replied: 'Have
you not seen how lightning flashes and disappears in the blink of an eye?'
The next group will cross as fast as the wind. The next group will cross
at the speed of a flying bird. The next group will cross at the speed of a
swift running man. Deeds will determine the speed at which people will
cross. Your Messenger will be standing at the Șirat saying: 'O my Sustainer!
Grant protection. Grant protection.' Eventually, the deeds of some people
will be too weak to take them across. A man will be brought but will not
have the ability to walk. He will drag himself on his buttocks. There will be
suspended hooks on either side of the Șirat, which will catch who they are
ordered to. Some will be saved after having suffered a scratch and others
will be cast brutally into the Hell-fire. I take an oath in the name of that
Being in whose control is the life of Abu Hurayrah, the depth of the pit of
Hell is a journey of 70 years." (Muslim)
Commentary
The Messenger of Allah
provided the Ummah with detailed accounts of the realities of the
Hereafter so that they could heed the warnings, receive inspiration from the glad tidings and
strive to achieve eternal bliss. The Șirat has been described as being thinner than a strand
of hair and sharper than a sword. Those who are pious will cross it easily, while sinners will
have difficulty and stumble.

280
RIYĀD AL-ȘĀLIĶĪN
This hadith graphically and strikingly illustrates the significance of trustworthiness and the
maintenance of family ties. They are so critical that safe passage across the Șirat depends on
establishing them. They will be made to assume a form and then either testify in favour of
those who established them in the world, or bear witness against those who were careless
in this regard.
Additional Points
V The refusal of the Messengers to request the opening of Paradise will be due to their
humility. Their admittance of mistakes does not indicate that they committed sins
because we believe that all Messengers were sinless before and after prophethood.
v Those who are senior in age should be given preference over juniors.
V The wisdom behind the Messenger of Allah
being approached last is to make known
his superior virtue and rank over all the Messengers.
v One should engage in as many good actions as possible and supplicate to receive the
intercession of the Messenger of Allah
Hadīth 202
وعن أَبي خُبيب - بضم الخاء المعجمة - عبد الله بن الزبير ﴿هَا، قَالَ: لَمَّا وَقَفَ الزُّبَيْرُ
يَوْمَ الجَمَلِ دَعَانِي فَقُمْتُ إِلَى جَنْبِهِ، فَقَالَ: يَا بُنَيَّ، إِنَّهُ لاَ يُقْتَلُ اليَومَ إِلَّ ظَالِمٌ أَوْ مَظْلُومٌ،
وَإِنِّي لا أراني إلَّ سَأَقْتَلُ اليوم مظلوماً، وإنَّ مِنْ أكبرَ هَمِّي لَدَيْنِي ، أَفَتَرَى دَيْننا يُبقي من مالِنا
شَيْئاً؟ ثُمَّ قَالَ: يَا بُنََّّ ، بِعْ مَا لَنَا وَاقْضٍ دَيْنِي ، وَأَوْصَى بِالثَّلُثِ وَتُئِهِ لِيَنِهِ ، يعني لبني عبد
الله بن الزبير ثُلُثُ الثُّلُثِ. قَالَ: فَإِنْ فَضَلَ مِنْ مَالِنَا بَعْدَ قَضَاءِ الدَّينِ شَيءٍ فَثُلْتُه لِيَنِيِكَ . قَالَ
هِشَامٍ: وَكَانَ بَعْضُ وَلَدِ عَبْدِ اللهِ قَدْ وَازى بَعْضَ بَنِي الزُّبَيْرِ خُبِبٍ وَعَبَّاد، وَلهُ يَوْمَئِذٍ تِسْعَةُ
بَنِينَ وَتِسْعُ بَنَات . قَالَ عَبدُ الله : فَجَعَلَ يُوصِنِي بِدَيْنِهِ وَيَقُولُ: يَا بُنَّ ، إنْ عَجَزْتَ عَن شَيْءٍ
مِنْهُ فَاسْتَعِنْ عَلَيْهِ بِمَوْلاَيَ . قَالَ: فَوَاللهِ مَا دَرَيْتُ مَا أَرَادَ حَتَّى قُلْتُ : يَا أَبَتِ مَنْ مَوْلاَكَ ؟
قَالَ : الله. قَالَ: فَوَاللهِ مَا وَقَعْتُ فِي كُرْبةٍ مِنْ دَيْنِهِ إلَّ قُلْتُ: يَا مَوْلَى الزُّبَيْرِ اقْضِ عَنْهُ دَيْنَهُ
فَيَقْضِيَّهُ. قَالَ : فَقُتِلَ الزُّبَيْرُ وَلَم يَدَعْ دِينَاراً وَلا دِرْهماً إِلَّ أَرَضِينَ ، مِنْهَا الغَابَةُ وإِحْدَى عَشْرَةَ
دَاراً بالمَدِينَةِ ، وَدَارَيْنِ بِالْبَصْرَةِ ، وَدَاراً بالكُوَةِ ، ودَاراً بِمِصْرَ . قَالَ: وَإِنَّمَا كَانَ دَيْنُهُ الَّذِي
كَانَ عَلَيْهِ أنَّ الرَّجُلَ كَانَ يَأْتِهِ بالمال ، فَيَسْتَوِدِعُهُ إِيَّاهُ ، فَيَقُولُ الزُّبَيْرُ: لَا ، وَلَكِنْ هُوَ سَلَفُ
إِنِّي أَخْشَى عَلَيْهِ الضَّيْعَةَ . وَمَا وَلِيَ إِمَارَةً قَطُّ وَلا حِبَايَةً ولا خراجاً وَلاَ شَيْئاً إلاَّ أنْ يَكُونَ
فِي غَزْوٍ مَعَ رسولِ الله ﴿ أَوْ مَعَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ ﴿لَ، قَالَ عَبدُ الله: فَحَسَبْتُ مَا
كَانَ عَلَيْهِ مِن الدَّيْنِ فَوَجَدْتُهُ أَلْفِيْ أَلْفٍ وَمَي أَلْف ! فَلَقِيَ حَكِيمُ بنُ حِزَامِ عَبْدَ الله بْنَ الزُّبَيْرِ