Indexed OCR Text

281
RIYĀD AL-ȘĀLIĶĪN
، فَقَالَ : يَا ابْنَ أَخِي ، كَمْ عَلَى أَخِي مِنَ الدَّيْنِ ؟ فَكَتَمْتُهُ وَقُلْتُ : مِنَّهُ أَلْفِ. فَقَالَ حَكِيمٌ :
واللهِ مَا أَرَى أمْوَالَكُمْ تَسَعُ هذِهِ . فَقَالَ عَبْدُ اللهِ : أَرَأيْتُكَ إِنْ كَانَتْ أَلْفَي ألف وَمَتَيْ أَلْف ؟
قَالَ : مَا أَرَاكُمْ تُطِيقُونَ هَذَا، فَإِنْ عَجَزْتُمْ عَنْ شَيءٍ مِنْهُ فَاسْتَعِينُوا بِي ، قَالَ : وَكَانَ الزُّبَيْرُ قَد
اشْتَرَى الغَابَةَ بِسَبْعِينَ ومئة ألف، فَبَاعَهَا عَبْدُ اللهِ بِأَلْفِ أَلْف وَسِتّمِثَةِ أَلْف، ثُمَّ قَامَ فَقَالَ :
مَنْ كَانَ لَهُ عَلَى الزُّبَيرِ شَيْءٍ فَلْيُوافِنَا بِالغَابَةِ ، فَأَتَاهُ عَبدُ اللهِ بنُ جَعَفَر ، وَكَانَ لَهُ عَلَى الزُّبَيِ
أَرْبَعْمَةِ أَلْف ، فَقَالَ لَعَبدِ الله: إنْ شِئْتُمْ تَرَكْتُهَا لَكُمْ؟ قَالَ عَبدُ الله : لا ، قَالَ : فَإِنْ شِئْتُمْ
جَعَلْتُمُوهَا فِيَمَا تُؤَخِّرُونَ إِنْ إِخَرْتُمْ ، فَقَالَ عَبدُ الله: لا ، قَالَ : فَاقْطَعُوا لِي قَطْعَةً ، قَالَ عَبْدُ
الله : لَكَ مِنْ هَاهُنَا إِلَى هَاهُنَا. فَبَاعَ عَبدُ اللهِ مِنْهَا فَقَضَى عَنْهُ دَيْنَه وَأَوْفَاهُ ، وَبَقِيَ مِنْهَا أَرْبَعَةُ
أَسْهُمْ وَنِصْفٌ ، فَقَدِمَ عَلَى مُعَاوِيَةٍ وَعِنْدَهُ عَمْرُو بْنُ عُثْمَانَ ، وَالمُنْذِرُ بْنُ الزُّبَيْرِ ، وَابْنُ زَمْعَةً
، فَقَالَ لَهُ مُعَاوِيَّةُ: كَمْ قُوَّمَتِ الغَابَةُ ؟ قَالَ : كُلُّ سَهْم بِمِنَة ألف، قَالَ : كَمْ بَقِيَ مِنْهَا ؟ قَالَ:
أَرْبَعَةُ أَسْهُمْ وَنَصْفٌ، فَقَالَ المُنْذِرُ بْنُ الزُّبَيرِ : قَدْ أَخَذْتُ مِنْهَا سَهماً بِمِثَةٍ ألف ، قَالَ عَمْرُو بْنُ
عُثْمَانَ : قَدْ أَخَذْتُ مِنْهَا سَهْماً بمنَةٍ أَلْف . وَقَالَ ابْنُ زَمْعَةَ : قَدْ أَخَذْتُ سَهْماً بِمِثَةِ أَلْف ، فَقَالَ
مُعَاوِيَةُ: كَمْ بَقِيَ مِنْهَا؟ قَالَ: سَهْمٌ ونصْفُ سَهْم ، قَالَ: قَدْ أَخَذْتُهُ بِخَمْسِينَ وَمَةٍ أَلْف . قَالَ
: وَبَاعَ عَبدُ الله بْنُ جَعَفَر نَصِيبُهُ مِنْ مَعَاوِيَةَ بستِّمِئَةِ أَلْف ، فَلَمَّا فَرَغَ ابْنُ الزُّبَيْرِ مِنْ قَضَاءِ دَيْنِهِ
، قَالَ بُنُو الزُّبَيرِ : اقسمْ بَيْنَا ميراثَنَا، قَالَ: وَاللهِ لا أَقْسِمُ بَيْنَكُمْ حَتَّى أَنَادِي بِالمَوْسم أَرْبَعَ
سِنِينَ : ألا مَنْ كَانَ لَهُ عَلَى الزُّبَيْرِ دَيْنٌ فَلْيَأْتِنَا فَلْنَقْضِهِ. فَجَعَلَ كُلّ سَنَةٍ يُنَادِي فِي المَوْسِمِ ،
فَلَمَّا مَضَى أَرْبَعُ سنِينَ قَسَمَ بِيْنَهُمْ وَدَفَعَ الثُّلُثَ. وَكَانَ للزُّبَيْرِ أَرْبَعُ نِسْوَةٍ ، فَأَصَابَ كُلَّ امَرَأةٍ
أَلْفُ ألف وَمِتَا أَلْف ، فَجَميعُ مَالِهِ خَمْسُونَ ألف ألْف وَمِتْنَا أَلْف . رواه البخاري .
'Abdullah ibn Zubayrag73 narrates: "As (my father) Zubayr
stood in the
battle of Jamal, he called me and I went over to him. He said: 'O my son!
None will be killed today except an oppressor or one who is oppressed. I
73 The mother of 'Abdullah ibn Zubayr 4% was Asma' bint Abu Bakr wes. His father was Zubayr - one
of the ten Șahabah who were given glad tidings of Paradise. His grandmother was Safiyyah was, the aunt
of the Messenger of Allah
. His aunt was 'A'ishah wes, the mother of the believers. He was the first
child to be born among the Muslims after the migration to Madinah Munawwarah. The Muslims were
overjoyed at his birth because the Jews were proved wrong in their claim that due to black magic, no
Muslim child would be born. His tahnik was done by the Messenger of Allah
and the first thing that
entered his stomach was the blessed saliva of the Messenger of Allah . He would fast in abundance
and was an ardent worshipper. He was known for his bravery. When Yazīd ibn Mu'awiyah died, the
pledge of allegiance was taken at his hands. He was martyred in a battle with Hajjaj ibn Yusuf in 73
Hijrī. 33 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
think that I will be killed as one who is oppressed. My greatest concern
is my debts. Do you think that any of my wealth will remain after all
my debts are settled?' He then said: 'O my son! Sell all our possessions
and pay off my debts.' He made a bequest of one third and one third of
that for his children. In other words, for the children of 'Abdullah ibn
Zubayr 4
is a third of a third. He continued: 'If anything is left after
settling my debts, then a third of it is for your children.' Hisham (one of
the narrators) said: 'Some of the children of 'Abdullah were of the same
age as some of the children of Zubayr
,such as Khubayb and 'Abbad.
At that time, Zubayr
had nine sons and nine daughters.' 'Abdullah
said: 'My father continued advising me about his debts by saying: 'O my
son! If you are unable to settle any of the debts, seek assistance from my
Master.' 'Abdullah 4% said: 'By Allah, I did not know who he was referring
to, so I asked: 'O father, who is your Master?' He replied: 'Allah.' 'Abdullah
said: 'By Allah, whenever I faced any difficulty in settling his debts, I
would say: 'O Master of Zubayr, settle his debts on his behalf,' and Allah
des would settle them.' 'Zubayr 4
¿ was killed without leaving a single dīnār
or dirham, except some properties. Among them was a land in al-Ghabah,
eleven houses in Madinah, two houses in Başrah, one house in Kūfah and
one house in Egypt. His debts were incurred when a man would come to
him with some wealth and ask him to keep it in trust. Zubayr
would
say to him: 'No, I will not accept it as a trust, but as a debt upon me. I will
not accept it as a trust because I fear that it might be destroyed.' He was
never in a position of leadership, he never collected zakāh and taxes, or
anything similar, however, he joined the Messenger of Allah
, Abū Bakr
‘Umar
and 'Uthman 4
in jihād."
,
"Abdullah &% said: 'I calculated all the debts that he owed and they came
to a total of two million and two hundred thousand!' Hakim ibn Hizām
met 'Abdullah ibn Zubayr
and asked: 'O my nephew! How much in
debts does my brother owe?' I concealed the exact amount and said to him:
'One hundred thousand.' Hakim 4% said: 'By Allah, I do not think that your
assets are sufficient to cover these debts.' 'Abdullah des said: 'And what if
his debts are two million and two hundred thousand?' He replied: 'I do not
think that you will be able to pay off such an amount. If you experience
any difficulty, you may come to me for help."

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RIYĀD AL-ȘĀLIĶĪN
"(The narrator) said: 'Zubayr 4% had purchased al-Ghabah for a hundred
and seventy thousand and 'Abdullah
s sold it for one million and six
hundred thousand. He then began announcing among the people: 'Whoever
has a claim against Zubayr 4% should meet me at al-Ghabah.' 'Abdullah ibn
Ja'far came to him with a claim of four hundred thousand against Zubayr
. He said to 'Abdullah: 'If you wish, I can waive this debt.' 'Abdullah
replied: 'No.' He said: 'If you wish, you may include it with those payments
which you are going to defer (to a later date).' 'Abdullah % replied: 'No.'
He said: 'Then you may allot a portion of the land to me.' 'Abdullah 4%
said: 'You can have this portion of land from here to here.' In this way,
‘Abdullah å
sold the land of al-Ghabah (and the houses) and paid off all
his father's debts. Four and a half shares of the land remained. He then went
to Muawiyah de when 'Amr ibn 'Uthman, al-Mundhir ibn al-Zubayr and
Ibn Zam'ah were sitting together with him. Mu'awiyah 4
said to him: 'At
what price is the land in al-Ghabah selling for?' He replied: 'One hundred
thousand per share.' He asked: 'How many shares are still remaining?' He
replied: 'Four and a half shares.' Al-Mundhir ibn al-Zubayr said: 'I will take
one share for one hundred thousand.' 'Amr ibn 'Uthman said: 'I will take
one share for one hundred thousand.' Ibn Zam'ah said: 'I will take one
share for one hundred thousand.' Mu'awiyah 4
asked: 'How many shares
remain?' He replied: 'One and a half shares.' He said: 'I will take them for
one hundred and fifty thousand."
"(The narrator) says: "Abdullah ibn Ja'far sold his share to Mu'awiyah for six
hundred thousand. When 'Abdullah ibn Zubayr &s paid off all his father's
debts, the children of Zubayr
said to him: 'Distribute our inheritance
amongst us.' He replied: 'By Allah, I will not distribute it amongst you until
I announce for four years in the haj season, 'Whoever has a claim against
Zubayr should come to us so that we may settle it.' He did this every year
in the haj season. When the four years had passed, he set aside the bequest
of one third and distributed the balance among the inheritors. Zubayr
had four wives and each of them received one million and two hundred
thousand. His total wealth was fifty million and two hundred thousand."
(Bukhārī)
Vocabulary and Definitions
The battle of Jamal (the Camel) took place between 'Alī age and 'A'ishah
.
It was named

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RIYĀD AL-ȘĀLIĶĪN
as such because of the camel upon which 'A'ishah
was seated.
Commentary
This hadith teaches us that one who is honest and intends to honour his trusts will find ease
in all his dealings and interactions with people.
The land owned by Zubayr
He was acquired as booty during the battles he participated in
with the Messenger of Allah
, Abū Bakr &
de and 'Umar
Zubayr age had debt, which shows its permissibility, although the scholars do not recommended
it. However, the loan must be paid back as soon as possible. It is highly disgraceful to take a
loan without the intention of paying it back.
'Abdullah ibn Zubayr
waited four years before distributing the estate to allow sufficient
time for people from Yemen, Iraq, Syria and Egypt to receive the message and request their
rightful dues.
Additional Points
v According to the scholars of figh, bequests are of various types. The Wajib type is made up
of omitted fasts, salah, etc. The Mustahab type includes charity that an individual intends
to leave behind for perpetual reward. The Haram type includes bequeathing body parts.
Finally, the Makruh type entails a bequest in favour of an individual who, in all likelihood,
will misappropriate the asset granted to him.
v Before departing in jihad or on a journey it is necessary for one to make a bequest
regarding matters that fall in the Wajib category, in case one does not return.
v Just as Zubayr age assigned the responsibility of settling his debts to his son, we should
appoint a reliable person to see to our financial matters. Furthermore, if a written record
is kept, matters can be easily resolved.
All the debts of a deceased need to be settled before his estate is distributed to his heirs.
v One who has complete reliance on Allah &s and seeks His assistance will be relieved of
all difficulties.
CHAPTER 26
باب تحريم الظلم والأمر بردِّ المظالم
Chapter on the prohibition of oppression and the command to recompense
where oppression was perpetrated

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RIYĀD AL-ȘĀLIĶĪN
قَالَ الله تَعَالَى: ﴿ مَا لِلظَّلِمِيْنَ مِنْ حَمِيْم وَّلَا شَفِيْعِ يُّطَاعُ﴾ (غافر : ١٨)،
Allāh & says: "The oppressors will have no friend or intercessor who will
be obeyed." (Sūrah Ghāfir, 18)
وَقَالَ تَعَالَى: ﴿وَمَا لِلظُلِمِيْنَ مِنْ نَصِيْرِ﴾ ( الحج: ٦١).
Allāh &s says: "The unjust will have no helper." (Sūrah al-haj, 71)
وأمّا الأحاديث فمنها : حديث أبي ذر ◌ّة المتقدم في آخر باب المجاهدة .
Introduction
all literally means to place something where it does not belong. According to the shari'ah,
it refers to using the right of someone, without the permission, right or authority to do so.
Allah Kes often gives the oppressor respite in this world, however the divine punishment is
severe when it is meted out.
Hadīth 203
، قَالَ : (( اتَّقُوا الظُّلْمَ؛ فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ القِيَامَةِ.
وعن جابر تظلّه : أن رَسُول الله
وَاتَّقُوا الشُّحَّ ؛ فَإِنَّ الشُّحَّ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ. حَمَلَهُمْ عَلَى أَنْ سَفَكُوا دِمَاءُهُمْ ، وَاسْتَحَلَّوا
مَحَارِمَهُمْ )) رواه مسلم .
Jābir
narrates that the Messenger of Allah
said: "Abstain from
oppression because oppression will be a cause of intense darkness on the
day of Qiyamah. Abstain from miserliness because it destroyed those before
you. It prompted them to shed blood and to consider as lawful all that was
made unlawful to them." (Muslim)
Vocabulary and Definitions
The word JI, which is translated as miserliness, actually refers to the worst form of
miserliness. Some say that it refers to miserliness accompanied by greed.
Commentary
This hadith encourages us to refrain from oppression and miserliness and to adopt the path
of justice, benevolence and generosity.
Oppression includes assisting in the disobedience of Allah & or preventing others from
acquiring what is rightfully theirs. Qādī 'Iyad "> accepted the literal meaning of the hadith

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RIYĀD AL-ȘĀLIĶĪN
that oppression will be darkness in the Hereafter. In other words, an oppressor will not be
able to find his way on the day of Qiyamah due to his oppressive ways in the world, while the
light of a believer's faith will guide the believer. Other scholars are of the view that darkness
refers to the severe difficulties and torments an oppressor will experience in the Hereafter.
Oppression is a major sin because it entails two sins: usurping the right of another without
justification and brazenly opposing Allah &S. It is generally worse than other sins because
it is perpetrated against the weak who have no recourse.
Hadith 204
﴿، قَالَ: (( لَتُؤَدُّنَّ الحُقُوقَ إِلَى أَهْلِهَا يَومَ القِيَامَةِ ،
وعن أبي هريرة ◌ُّهُ : أن رَسُول الله
حَتَّى يُقَادَ للشَّاةِ الجَلْحَاءِ مِنَ الشَّاةِ القَرْنَاءِ )) رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "On the
day of Qiyamah, rights will have to be given to their rightful recipients to
the extent that a hornless goat will take retribution from a horned goat."
(Muslim)
Commentary
People may get away with oppression and injustice in this world, but in the Hereafter,
Allāh &S, the Most Just, will ensure that the rights of every person are fulfilled. In order to
demonstrate the level of equity, the Messenger of Allah
said that retribution would even
be exacted from animals.
On the day of Qiyamah, the good deeds of the oppressor will be given to the oppressed; if
these are lacking or insufficient to balance the wrong committed, the sins of the oppressed
will be passed onto the oppressor. One is therefore well advised to abstain from all forms
of oppression.
Hadith 205
وعن ابن عمر عنه، قال: كُنَّا نَتَحَدَّثُ عَنْ حَجَّةِ الوَدَاعِ، وَالنَّبِيُّ :﴿ بَيْنَ أَظْهُرِنَا، وَلا نَدْرِي
مَا حَجَّةُ الوَدَاعِ حَتَّى حَمِدَ اللهَ رَسُول اللـهِ ﴿ وَ أَثْنَى عَلَيْهِ ثُمَّ ذَكَرَ المَسْبِحَ الدَّجَّالِ فَأَطْنَبَ
فِي ذِكْرِهِ ، وَقَالَ : (( مَا بَعَثَ اللهُ مِنْ نَبِّ إلَّ أَنْذَرَهُ أُمَّتَهُ أَنْذَرَهُ نُوحٌ وَالنَّسُّونَ مِنْ بَعْدِهِ ، وَإِنَّهُ
إِنْ يَخْرُجْ فِيَكُمْ فَمَا خَفِيَ عَلَيْكُمْ مِنْ شَأْنِهِ فَلَيْسَ يَخْفَى عَلَيْكُمْ ، إنَّ رَبَّكُمْ لَيْسَ بِأَعْوَرَ وإِنَّهُ
أْوَرُ عَيْنِ الْيُمْنَى، كَأَنَّ عَيْنَهُ عِنَبَةٌ طَافِيَّةٌ. ألا إنَّ الله حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَأَمْوَالَكُمْ كِحُرْمَةِ
يَوْمِكُمْ هَذَا، في بلدكم هذا، في شَهْرِكُمْ هَذَا، ألا هَلْ بَلَغْتُ؟ )) قالُوا: نَعَمْ، قَالَ: ((

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RIYĀD AL-ȘĀLIĶĪN
اللَّهُمَّ اشْهَدْ )) ثلاثاً ((وَيْلَكُمْ - أَوْ وَيْحَكُمْ - ، انْظُرُوا: لا تَرْجِعُوا بَعْدِي كُفّاراً يَضْرِبُ
بَعْضُكُمْ رِقَابَ بَعْضٍ )) رواه البخاري ، وروى مسلم بعضه .
Ibn 'Umar
narrates: "We were talking about the Farewell Pilgrimage
(Hajjatul Wada'), while the Messenger of Allah
was sitting amongst us. We
did not know what the Farewell Pilgrimage was. The Messenger of Allah
then praised and glorified Allah &s. He then spoke about al-Masih al-Dajjal
in detail. He
said: 'Every Messenger whom Allah & sent warned his
people about Dajjal. Nuh & and the Messengers after him warned about
him. If he were to come among you, then what is concealed from you now
of his affairs will not be concealed from you then. It is not a secret that
Your Sustainer is not one-eyed, but Dajjal is one-eyed having only a right
eye. His eye is like a swollen grape. Know that Allah & has made your
lives and wealth sacred like the sanctity of this day, in this (sacred) city,
in this (sacred) month. Have I conveyed (the injunctions of Allah &s to
you)?' The Șahabah
replied: 'Yes.' He said the following three times:
'O Allah! You are a witness to this.' 'Destruction to you, do not become
disbelievers after me by striking the necks of one another." (Bukhārī and
some of it by Muslim)
Vocabulary and Definitions
The Farewell Pilgrimage of the Messenger of Allah
was called Hajjatul Wada' because he
bid farewell to the world soon thereafter.
Commentary
The Messenger of Allah
informed and warned us of the various stages and signs that would
come before the end of the world so that we would prepare ourselves adequately. One of the
severest of trials to come upon the Ummah before Qiyamah will be Dajjal. The true believers
will recognise Dajjal as an imposter based on his defective features.
It is important to note that one of the parting advices of the Messenger of Allah
was
that the wealth and blood of Muslims are sacred and that no Muslim should be harmed or
oppressed.
Hadith 206
، قَالَ : (( مَنْ ظَلَمَ قيدَ شِبْرٍ مِنَ الأَرْضِ ، طُوِّقَهُ مِنْ
إليّ : أن رَسُول الله
وعن عائشة
سَبْعٍ أَرَضِينَ )) مُتَّفَقٌّ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
'A'ishah was narrates that the Messenger of Allah
said: "One who seizes
a single hand-span of land unlawfully will be neck-laced with seven earths
(on the day of Qiyamah)." (Bukhārī, Muslim)
Commentary
One of the worst forms of oppression is to usurp or unjustly appropriate the land of others.
This hadith mentions the severe punishment associated with this sin. According to Al-Khațtābī
, to "be neck-laced with seven earths" can be interpreted in two ways. One is that he will be
sunk into the ground to the depth of seven earths, each of which will be like a necklace around
his neck. The second meaning is that the oppressor will be made to transfer to the plains of
Qiyamah whatever he usurped of the land; it will not be a physical collar around his neck,
but his burden will necklace him. One who has perpetrated this sin should, therefore, repent
by returning such property to the rightful owner, or prepare to face a dreadful punishment
in the Hereafter.
Hadīth 207
: ((إِنَّ اللـه لَيُمْلِي لِلظَّالِمِ، فَإِذَا أَخَذَهُ لَمْ
وعن أَبي موسى ﴿لَّهُ، قَالَ : قَالَ رَسُول الله
يُقْلِتْهُ ))، ثُمَّ قَرَأَ: ﴿وَكَذْلِكَ آَخْذُ رَبِّكَ إِذَا اَخَذَ الْقُرَى وَهِىَ ظَالِمَةٌ إِنَّ آَخْذَةَ الْمُ شَدِيْدٌ ﴾ (
هود : ١٠٢) مُتَفَقٌّ عَلَيْهِ .
Abū Mūsā &
narrates that the Messenger of Allah
said: "Allah des
gives respite to an oppressor, but when He seizes him, He will never let
him go." He then recited this verse: "Such is the grasp of your Sustainer
when He seizes the towns which do wrong. Surely His seizing is painful,
severe." (Sūrah Hūd, 102) (Bukhārī, Muslim)
Commentary
This hadith explains that Allah &s gives respite to the oppressor for a period, but His
punishment is severe when it comes. An oppressor should not be deceived by such respite,
but should realise the need for him to hasten towards repentance and discharge the rights
that he has unjustly usurped.
Hadīth 208
، فَقَالَ : (( إِنَّكَ تَأْتِي قَوْماً مِنْ أهلِ الكِتَابِ
وعن معاذ رطلّهُ ، قَالَ : بَعَثَنِي رَسُول الله
فَادْعُهُمْ إِلَى شَهَادَةٍ أنْ لا إِلَهَ إِلَّ اللـه، وَأَنِّي رسولُ الله ، فَإِنْ هُمْ أَطَاعُوا لِذلِكَ ، فَأَعْلِمْهُمْ أَنَّ
اللهَ قَدِ افْتَرضَ عَلَيْهِمْ خَمْسَ صَلَواتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ ، فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ ، فَأَعْلِمُهُمْ أَنَّ

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اللهَ قَدِ افْتَرَضَ عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ فَتُرَدُّ عَلَى فُقَرَائِهِمْ ، فَإِنْ هُمْ أَطَاعُوا لِذَلِكَ ،
فَإِيَّكَ وَكَرَائِمَ أَمْوَالِهِمْ ، وَاتَّقِ دَعْوَةَ المَظْلُومِ ؛ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللهِ حِجَابٌ)) مُتَّفَقٌّ عَلَيْهِ .
Mu‘ādh
už narrates: "The Messenger of Allah
sent me (as a governor
to Yemen). He advised me saying: 'You are going to the people of the Book.
Invite them to testify that there is none worthy of worship except Allah
and that I am the Messenger of Allah. If they accept this, then inform
them that Allah &s made five daily Salahs compulsory on them. If they
accept this, then inform them that Allah &s made zakah compulsory on
them and it is to be taken from their rich and given to the poor amongst
them. If they accept this, then refrain from taking their precious wealth
(as zakāh) and beware of the supplication of the oppressed for there is no
barrier between it and Allāh." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
appointed Mu adh ibn Jabal dos as the governor of Yemen towards
the end of the 9th year of the Hijrah. He remained as the governor until the era of 'Umar
when he moved to Syria. He passed away in the plague of 'Amwas.
The Jews and Christians numbered more than the polytheists in Yemen. They had knowledge
of the divine scriptures and were acquainted with religious matters, in contrast with the
idol worshippers. For this reason, the Messenger of Allah
gave him these indispensable
advices, which are applicable to those who invite the disbelievers to Islam.
The du'a' of the oppressed is definitely accepted, even if he is a sinner. History has proven
that such a du'a' can destroy an oppressor or literally turn his life into a living nightmare.
Ziyad ibn Abīhi, for instance, died after 'Abdullah ibn 'Umar 4
made a du'a' to be saved
from the former's evil.
Why is sawm and haj not mentioned in the hadith? Firstly, the hadith teaches the method
of inviting to Islam; it does not seek to elaborate on its various branches and subdivisions.
Secondly, haj is a bodily and monetary worship like salāh and zakāh, respectively; and sawm
is a bodily worship like salah. Hence, sawm and haj are indirectly included amongst the other
two forms of worship.
Additional Points
v Reverts to Islam should be gradually introduced to its various injunctions so that they
are not overwhelmed and develop a dislike for the faith.
It is compulsory to convey the message of Islam to the disbelievers and invite them

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before waging war against them.
According to Imam Abu Hanifah &s, zakah may be taken from one area and given to the
poor of another area, especially if the latter are in greater need of help.
v For a zakah collector to demand the most superior quality of goods for zakah is oppression.
Hadīth 209
رَجُلاً مِنَ
وعن أبي حُمَيدٍ عبد الرحمان بن سعد السَّاعِدِي ◌ِّهِ، قَالَ: اسْتَعْمَلَ النَّبيُّ
الأَزْدِ يُقَالُ لَهُ: ابْنُ اللُّتِيَّةِ عَلَى الصَّدَقَةِ ، فَمَّا قَدِمَ ، قَالَ: هَذَا لَكُمْ ، وَهَذَا أُهْدِيَ إِلَيَّ،
فَقَامَ رسولُ الله ﴿ عَلَى الِمِنْبَرِ فَحَمِدَ الله وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ : (( أمَّا بَعدُ ، فَإِنِّي أَسْتَعْمِلُ
الرَّجُلَ مِنْكُمْ عَلَى العَمَلِ مِمَّا وَلَّنِي اللـهُ ، فَأْتِي فَيَقُولُ: هَذَا لَكُمْ وَهَذا هَدِيَّةٌ أُهْدِيتْ إلَيَّ
، أَفَلَا جَلَسَ في بيت أبِهِ أَوْ أُمِّهِ حَتَّى تَآتِيَهُ هَدِيَُّهُ إِنْ كَانَ صَادِقاً ، واللـهِ لا يَأْخُذُ أحَدٌ مِنْكُمْ
شَيئاً بِغَيرِ حَقِّهِ إِلَّ لَقِيَ الله تَعَالَى، يَحْمِلُهُ يَوْمَ القِيَامَةِ، فَلا أَعْرِفَنَّ أَحَداً مِنْكُمْ لَفِيَ اللهَ يَحْمِلُ
بَعِيراً لَهُ رُغَاءٌ، أَوْ بَقَرَةَ لَهَا خُوَارٌ ، أَوْ شَاةً تَيْعَرُ )) ثُمَّ رفع يديهِ حَتَّى رُؤِيَ بَيَاضُ إِبْطَيْهِ ، فَقَالَ :
(( اللَّهُمَّ هَلْ بَلَّغْتُ )) ثلاثاً مُتَفَقٌ عَلَيْهِ .
'Abd al-Rahman ibn Sa'd al-Sa'idī4% 74 narrates: "The Messenger of Allah
appointed a man by the name of Ibn al-Lutbīyyah from the Azd tribe as a
collector of zakāh. When he returned (after having collected the zakāh), he
said: 'This (wealth of zakah) is for you and this was given to me as a gift.'
The Messenger of Allah
stood up on the pulpit, praised and glorified
Allah &s and said: 'I appointed a person from among you to a position of
responsibility which Allah && entrusted me with. When he returned, he
said: 'This is for you and this is a gift which was given to me.' Why did he
not sit in his father's or mother's house so that, if he was truthful, his gift
would have come to him? By Allah, anyone who takes anything unlawfully
shall meet Allah &S on the day of Qiyamah while carrying that unlawful
wealth. I therefore do not want to see any of you meeting Allah &'s while
carrying a camel that is grunting, a cow that is mooing, or a sheep that is
bleating.' He then raised his hands to such an extent that the whiteness of
his armpits could be seen and he said: 'O Allah! I conveyed (Your message).'
74 'Abd al-Rahman ibn Sa'd al-Sa'idī as was more famously known by his title, rather than his name.
There is difference of opinion regarding his name. According to some it was Al-Mundhir ibn Sa'd. He
was from the inhabitants of Madinah Munawwarah. He passed away towards the end of the khilafah of
Mu'āwiyah ibn Abu Sufyan 4.2. A total of 198 ahadith are narrated from him.

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He said this three times." (Bukhārī, Muslim)
Commentary
This hadith teaches us that utilising one's rank and position for personal gain amounts to
oppression and misuse of trust, hence the Messenger of Allah
strongly forbade it.
The Messenger of Allah
would appoint zakah collectors to go to the various tribes. They
would collect the zakah and bring it to Madinah Munawwarah and the Messenger of Allah
would then distribute it among the needy. In this instance, the gift given to the collector
was questionable because the tribe did not give it to him in his personal capacity, but because
of his position in relation to them. If he had not been in a position of authority, they would
not have given it to him. Such a gift is bribery and oppression in respect of public funds.
According to scholars like Ibn 'Allan&
, this hadith establishes the impermissibility of gifts
for collectors and governors. However, other scholars have stated that a person who used to
receive gifts from family and friends prior to his appointment may continue accepting them
afterwards, if there are no favours requested or anticipated.
The method utilised by the Messenger of Allah
to advise the Șaļābī was remarkable. He
did not admonish and disgrace him in public by mentioning his name, but spoke of the evil
in general terms and warned against it.
Additional Points
v One who misappropriates public funds will be disgraced before the entire creation on
the day of Qiyamah.
Hadith 210
وعن أَبي هريرة ﴿ه، عن النَّبِّ:﴿، قَالَ: ((مَنْ كَانَتْ عِنْدَهُ مَظْلِمَةٌ لَأَخِيه، مِنْ عِرضِهِ أَوْ مِنْ
شَيْءٍ ، فَلْيَحَلَّلْهُ مِنْهُ الْيَوْمَ قَبْلَ أَنْ لاَ يَكُونَ دِينَار وَلاَ دِرْهَمٌ؛ إِنْ كَانَ لَهُ عَمَلٌ صَالِحٌ أُخِذَ مِنْهُ
بِقَدْرِ مَظْلَمَتِهِ، وَإِنْ لَمْ يَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتٍ صَاحِبِهِ فَحُمِلَ عَلَيْهِ )) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
has committed a wrong against his brother, whether it be in respect of his
honour or otherwise, he should seek to correct his action today, before there
comes a time when neither dīnar nor dirham will be of any benefit to him.
If the person who committed the wrong has any good deeds, these will be
taken away from him in proportion to the wrong that he had committed
and if he has no good deeds, the evil deeds of the wronged person will be
taken and placed onto his shoulders." (Bukhārī)

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Vocabulary and Definitions
"He should seek to correct his action" means that he should fulfil the right that he usurped
or seek the pardon of the person he had oppressed.
Commentary
In the court of Allah &s, there will be perfect justice and recompense for everything that one
did on earth. One therefore, should be particularly careful not to oppress others because it
entails disobedience to Allah & and harm to the creation. If one has oppressed or unjustly
usurped the rights of others, one should hasten in correcting the wrong that has been caused
because on the day of Qiyamah, wealth, prestige or position will not be of any benefit.
The transfer of the evil deeds of the oppressed onto the oppressor does not contradict the
verse of the Qur'an which states that "no bearer of burdens shall bear the burden of another,"
because the oppressor will be punished for his own sin and not the sin of another.
Hadīth 211
وعن عبد الله بن عمرو بن العاص عظيمًا، عن النَّبِيّ ◌َ﴿ه، قَالَ: ((المُسْلِمُ مِنْ سَلِمَ المُسْلِمُونَ
مِنْ لِسَانِهِ وَيَدِهِ ، وَالمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللهُ عَنْهُ)) مُتَفَقٌ عَلَيْهِ .
Abdullah ibn 'Amr ibn al-'As > narrates that the Messenger of Allah
said: "A Muslim is one from whose tongue and hands other Muslims
are safe and an emigrant is one who abstains from whatever Allah has
prohibited." (Bukhārī)
Vocabulary and Definitions
The harms of the tongue include vulgar language, gossiping, lies, slander and cursing.
The harms of the hand include fighting, murder and producing harmful literature.
Migration is of two types: one is to flee from an area of tribulation to protect one's religion
and the other is to forsake the prompting of the carnal self.
Commentary
This hadith addresses the issue that one cannot be a perfect Muslim while harming and
inconveniencing others. Harming any human being is sinful, however harming a fellow
Muslim is weightier in sin. Particular mention has been made of the tongue and hands
because most of the actions of man are by the abuse of these two limbs.
This hadith should not be misinterpreted to mean that one should only be good to others and

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not give any attention to salah, zakāh, haj, etc. Ibn Hajar & stated that such ahadith mean that
all the necessary fundamentals should also be adhered to before one qualifies as a believer.
Hadīth 212
وعنه ربُّهَ، قَالَ: كَانَ عَلَى ثَقَلِ النَّبِيِّ :﴿ رَجُلٌ يُقَالُ لَهُ كِرْكِرَةُ ، فَمَاتَ ، فَقَالَ رَسُول الله
: (( هُوَ فِي النَّارِ )) فَذَهَبُوا يَنْظُرُونَ إِلَيْهِ، فَوَجَدُوا عَبَاءَةَ قَدْ غَلَّهَا. رواه البخاري .
'Abdullah ibn 'Amr ibn al-'Ās a) narrates that a man by the name of Kirkirah
was responsible for the luggage of the Messenger of Allah
. When he
passed away the Messenger of Allah
said: "He is in the Hell-fire." People
inquired about him and found a cloak which he had stolen (from the spoils
of war)." (Bukhārī)
Commentary
Misappropriation of anything from the spoils of war is forbidden and worse than ordinary
theft because the former violates the rights of the entire Muslim nation as opposed to the
right of a single individual.
One needs to be particularly careful to utilise all trusts and resources diligently. An employee,
for example, is not permitted to utilise his employer's resources for his personal benefit,
without his employer's permission.
Hadith 213
، قَالَ : (( إِنَّ الَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتَه
وعن أَبِي بِكْرة نُفَيَع بن الحارث ◌ِلّهُ، عن النَّبِيّ،
يَوْمَ خَلَقَ اللهُ السَّمَاوَاتِ وَالأَرضَ: السَّنَةُ اثْنَا عَشَرَ شَهْرَاً ، مِنْهَا أَرْبَعَةٌ حُرُمٌ : ثَلاثٌ مُتَوالِياتٌ
: ذُو القَعْدَة ، وذُو الحِجَّةِ ، وَالمُحَرَّمُ ، وَرَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَشَعْبَانَ ، أُّ شَهْرِ هَذَا
؟ )) قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ ، فَسَكَتَ حَتَّى ظَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ ، قَالَ: (( أَلَيْسَ ذَا
الحِجَّةِ ؟ )) قُلْنَا: بَلَى. قَالَ : (( فَأَتُّ بَلَدِ هَذَا؟ )) قُلْنَا: اللهُ ورَسُولُهُ أَعْلَمُ ، فَسَكَتَ حَتَّى
ظَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيرِ اسْمِهِ . قَالَ: (( أَيْسَ البَلْدَةَ؟ )) قُلْنَا: بَلَى . قَالَ : (( فَأَيُّ يَوْمِ هَذَا ؟
)) قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ، فَسَكَتَ حَتَّى ظَنَّا أَنَّهُ سَيُسَمِّيهِ بِغَيْرِ اسْمِهِ. قَالَ: (( أَلَيْسَ يَوْمَ
النَّحْرِ؟ )) قُلْنَا: بَلَى. قَالَ : (( فَإِنَّ دِمَاءَكُمْ وَأَمْوَالَكُمْ وَأَعْرَاضَكُمْ عليكم حَرَامٌ ، كَحُرْمَةِ
يَوْمِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا ، وَسَتَلْقُونَ رَبَّكُمْ فَيَسْألُكُمْ عَنْ أَعْمَالِكُمْ ، ألا فَلا
تَرْجعوا بعدي كُفّاراً يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْض ، ألا لِيُبَلِّغِ الشَّاهِدُ الغَائِبَ، فَعَلَّ بَعْضَ
مَنْ يَبْلُغُهُ أنْ يَكُونَ أوْعَى لَهُ مِنْ بَعْض مَنْ سَمِعَهُ))، ثُمَّ قَالَ: ((ألاَ هَلْ بَلَّغْتُ، ألاَ هَلْ

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بَلَّغْتُ؟ )) قُلْنَا: نَعَمْ. قَالَ: (( اللَّهُمَّ اشْهَدْ )) مُتَّفَقٌّ عَلَيْهِ .
Nufay' ibn al-Harith 4% narrates that the Messenger of Allah
said: "Time
has completed its cycle and returned to the state in which it was on the
day when Allah & created the heavens and the earth. A year comprises
twelve months, four of which are sacred. Three of these four months are
consecutive: Dhul Qa'dah, Dhul Hijjah and Muharram. The fourth is Rajab of
the Mudar tribe. It is between Jumādā al-Ukhra and Sha ban. What month is
this?" We replied: "Allah and His Messenger know best." He remained silent
to the extent that we thought that he would give it some other name. He
asked: "Is it not Dhul Hijjah?" We replied: "Indeed." He asked: "What city is
this?" We replied: "Allah and His Messenger know best." He remained silent
to the extent that we thought that he would give it some other name. He
asked: "Is it not the Sacred City?" We replied: "Indeed." He asked: "What
day is this?" We replied: "Allah and His Messenger know best." He remained
silent to the extent that we thought that he would give it some other
name. He asked: "Is it not the day of sacrifice?" We replied: "Indeed." He
said: "Your blood, your wealth and your honour are all prohibited to you
like the sanctity of this day, in this city of yours, in this month of yours.
You shall soon meet your Sustainer and He will question you about your
deeds. You should therefore not become disbelievers after me by striking
each other's necks. The one who is present should convey (this message)
to the one who is absent. It may well be that one to whom the message is
conveyed has a better memory than the one who hears it (directly from
me)." He then said: "Listen! Have I conveyed (the message)? Listen! Have
I conveyed (the message)?" We replied: "Yes." He said: "O Allah! You be
witness." (Bukhārī, Muslim)
Commentary
This hadith explains a portion of the sermon that the Messenger of Allah
delivered during
the Farewell Haj at 'Arafah. It states that the blood, wealth and honour of every Muslim are
sacred.
In the era of ignorance, the Arabs practiced upon the teaching of Ibrahim & regarding the
prohibition of warfare during the sacred months. However, they found the three consecutive
months of abstention from hostilities to be too rigid for their requirements, hence when
they felt the need to engage in battle, they would shift the sanctity of Muharram to Safar.
They would then also wrongly assign the months of haj according to their incorrectly revised

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calendar. In this way, they literally played around with the calendar according to their desires.
Although it is famous that the calendar was corrected during the Farewell Haj, the preferred
view is that it was done in the 9th year of the Hijrah, when the Messenger of Allah
sent
Abu Bakr des to perform haj, as it is inconceivable that he was sent at an incorrect time.
Having "a better memory" of the message has been explained as possessing a higher level
of understanding of its meaning. This does not mean that the Sahabah had difficulties in
understanding; rather, they were engaged in activities that were regarded as more important
and critical at the time, such as jihad. It also does not mean that the Șahabah are not the
most virtuous of the Ummah, rather it means that there was a possibility of later generations
having some understanding of hadith that the Sahabah As did not have.
Additional Points
v According to some scholars, the greatest of major sins after polytheism is murder.
v It is a greater crime to commit sin in the blessed cities of Makkah Mukarramah and
Madinah Munawwarah as compared to elsewhere in the world.
V A Muslim will have to stand before Allah &s and give account of all his major and minor
sins.
v We are taught to propagate knowledge with truthfulness and integrity.
Hadith 214
وعن أبي أمامة إياس بن ثعلبة الحارثي ﴿له: أَنَّ رَسُول اللـه ◌ُ﴾، قَالَ: ((مَن اقْتَطَعَ حَقَّ
امْرىء مُسْلِمٍ بَيَمينه ، فَقَدْ أوْجَبَ اللهُ لَهُ النَّارَ، وَحَرَّمَ عَلَيْهِ الجَنَّةَ )) فَقَالَ رَجُلٌ : وإِنْ كَانَ
شَيْئاً يَسيراً يَا رَسُول الله ؟ فَقَالَ: ((وإنْ قَضِيباً مِنْ أَرَاك )) رواه مسلم .
Abū Umāmah Iyās ibn Tha labah al-Harithī4% 75 narrates that the Messenger of
Allāh
said: "Allah && makes the Hell-fire essential and Paradise forbidden
for one who tramples on the right of a Muslim by taking an oath." A man
asked: "O Messenger of Allah! What if it is something insignificant?" He
replied: "Even if it is a twig from the Arak tree." (Muslim)
Commentary
The hadith explains the impermissibility of usurping the right of a Muslim, whether it is
tangible or intangible. We learn that every person will have to account before Allah &s for
his deeds, no matter how minor it may appear to be.
75 Abū Umāmah Iyas ibn Tha'labah al-Harithī 4 participated in the battle of Badr. 2 ahādīth are
narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Imam Nawawī « mentioned that the punishment of Hell-fire stated in this hadith applies
to one who regards oppression as permissible and dies without repenting. One who repents
and fulfils the rights of the oppressed person will not be punished in this way.
Hadith 215
، يقول : (( مَنِ اسْتَعْمَلْنَاهُ مِنْكُمْ
وعن عَدِيّ بن عَميْرَةَ طُهُ، قَالَ : سمعت رَسُول الله
عَلَى عَمَل ، فَكَتَمَنَا مِخْيَطاً فَمَا فَوْقَهُ، كَانَ غُلُولاً يَأْتِي بِه يَومَ القِيَامَةِ )) فَقَامَ إليهِ رَجُلٌ أَسْوَدُ
مِنَ الأَنْصَارِ ، كَأَنِّي أَنْظُرُ إِلَيْهِ ، فَقَالَ: يَا رَسُول الله، اقْبَلْ عَنِّي عَمَلَكَ ، قَالَ : (( وَمَا لَكَ ؟
)) قَالَ : سَمِعْتَكَ تَقُولُ كَذَا وَكَذَا، قَالَ : (( وَأَنَا أَقُولُهُ الآنَ: مَنِ اسْتَعْمَلْنَاهُ عَلَى عَمَلٍ فَلْيَجِيءُ
بقَليله وَكَثيره ، فَمَا أُوتِيَ مِنْهُ أَخَذَ ، وَمَا نُهِيَ عَنْهُ انْتَهَى )) رواه مسلم .
'Adī ibn 'Umayrah 4% narrates: I heard the Messenger of Allah
saying:
"When we appoint anyone from among you to handle any particular task
and he conceals a needle or anything more, it will be an embezzlement
which he will have to account for on the day of Qiyamah." A black man from
the Ansar stood up - and it is as though I can picture him - and said: "O
Messenger of Allah! Accept my resignation." He asked: "What happened?"
He replied: "I heard you saying such and such thing." He
said: "I am
saying it again now. When we appoint anyone to handle a particular task, he
needs to bring everything, whether it is little or a lot. Thereafter, whatever
he is given thereof, he may take and whatever he is prohibited from, he
must abstain." (Muslim)
Commentary
The hadith applies to those collectors of zakah, booty, etc who are dishonest and who
misappropriate public funds. It stresses the importance of utilising the wealth and resources
of the Ummah with care and prudence.
It also underlines the need for those who handle funds to possess the correct Islamic
knowledge on how to collect and distribute it. In addition to ensuring that there is no
embezzlement, proper procedures need to be in place to ensure that such wealth is utilised
appropriately. Those who are not trustworthy should not be in positions of leadership. If
any funds or goods are misappropriated, these need to be returned to their rightful owners.
Hadīth 216
، فقالوا
وعن عمر بن الخطاب ﴿ه، قَالَ: لَمَّا كَانَ يَوْمُ خَيَبَر أقْبَلَ نَفَرٌ مِنْ أَصْحَابِ النَّبِّ ◌ُ

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RIYĀD AL-ȘĀLIĶĪN
: فُلاَنٌ شَهِيدٌ ، وفُلانٌ شَهِيدٌ ، حَتَّى مَرُّوا عَلَى رَجُلٍ ، فقالوا: فُلانٌ شَهِيدٌ . فَقَالَ النَّبيُّ
((كَلاَّ، إنِّي رَأيْتُهُ فِي النَّارِ فِي بُرْدَةٍ غَلَّهَا - أَوْ عَبَاءة - )) رواه مسلم .
‘Umar ibn al-Khațtāb
š narrates: "On the day of (the battle of) Khaybar,
a group of the Șahabah of the Messenger of Allah
came to him and
said: 'So-and-so person is a martyr. So-and so-person is a martyr.' When
they passed by another man, they said: 'So-and-so person is a martyr.' The
Messenger of Allah §
said: 'Never. I saw him in the Hell-fire because of a
sheet or cloak which he stole."" (Muslim)
Vocabulary and Definitions
The battle of Khaybar took place in the year 6 Hijrī, after the Muslims returned from
Hudaybiyyah.
Commentary
Martyrdom in the path of Allah &s is indeed a great honour and a martyr will enjoy eternal
bliss. However, one who was involved in misappropriation, such as seizing goods from the
booty before distribution, will not qualify as a martyr. He will be punished for infringing on
the rights of his fellow Muslims.
Hadith 217
: أَنَّهُ قَامَ فيهم، فَذَكَرَ لَهُمْ أَنَّ
وعن أبي قتادة الحارث بن ربعي ثة ، عن رَسُول الله
الجِهَادَ في سبيلِ اللهِ، وَالإِيمَانَ بالله أفْضَلُ الأعْمَالِ ، فَقَامَ رَجُلٌ ، فَقَالَ: يَا رَسُولَ الله ،
أَرَأيْتَ إِنْ قُتِلْتُ في سبيلِ الله، تُكَفَّرُ عَنّي خَطَايَايَ؟ فَقَالَ لَهُ رَسُول الله ﴿: ((نَعَمْ، إنْ
)):露
قُتِلْتَ في سبيلِ اللهِ، وَأَنْتَ صَابِرٌ مُحْتَسِبٌ، مُقْبِلٌ غَيرُ مُدْبر)) ثُمَّ قَالَ رَسُول الله
كَيْفَ قُلْتَ ؟ )) قَالَ : أَرَأيْتَ إِنْ قُتِلْتُ في سبيلِ الله ، أَتُكَفَّرُ عَنّي خَطَايَاتِيَ؟ فَقَالَ لَهُ رَسُول
الله مخ
: (( نَعَمْ ، وَأَنْتَ صَابِرٌ مُخْتَسِبٌ، مُقْبِلٌ غَيرُ مُدْبِرٍ ، إلَّ الدَّيْنَ ؛ فإنَّ جِبرِيلَ قَالَ لي
ذلِكَ)) رواه مسلم .
Abū Qatādah al-Hārith ibn Rib'īyy
deg 76 narrates with regard to the Messenger
of Allāh
that he stood up among them and related to them that waging
jihad in the cause of Allah &s and belief in Allah des are the best of deeds.
76 Abū Qatādah al-Harith ibn Rib'īyy 4% participated in the battle of Badr and in the expeditions that
followed. The Messenger of Allah
made du'a' for him on a number of occasions. He passed away in
54 Hijrī. 170 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
A man stood up and asked: "O Messenger of Allah! Tell me, if I am killed in
the cause of Allah &es, will my sins be expiated?" The Messenger of Allah
said to him: "Yes, if you are killed in the cause of Allah des while you
are patient, expecting reward, advancing and not fleeing." The Messenger
of Allāh
then asked him: "What did you just ask?" He said: "Tell me,
if I am killed in the cause of Allah &s, will my sins be expiated?" The
Messenger of Allah
said: "Yes, if you are killed while you are patient,
expecting reward, advancing and not fleeing, however your debts will not
be waived. Jibra'il & informed me regarding this (just now)." (Muslim)
Commentary
This hadith teaches us that martyrdom in jihad expiates minor sins, but not the usurped
rights of fellow human beings.
While debt has been singled out here, Imam Nawawi & mentioned that it points to the
importance of fulfilling all the rights of others. He also stated that jihad and martyrdom do
not expiate the rights due to people; they only expiate the minor rights due to Allah &s.
Scholars however, have made an exception here. Allah &s will satisfy the opposing party
on the day of Qiyamah on behalf of a person who had the sincere intention of fulfilling the
rights of others but did not have the ability to do so. Such a person should have repented
before death and been remorseful of his error.
Why has jihad been mentioned as the most superior of deeds together with īman whereas it
is not classified as one of the five pillars? In answer to this, Imam Qurtubi > explained that
jihad allows for the firm establishment of the five pillars and also enables Islam to overpower
other religions.
Additional Points
v One who fights for fame, worldly gain or tribal fanaticism does not qualify as a martyr
in jihād.
Hadith 218
وعن أبي هُريرةَ هُ: أَنَّ رسولَ الله ﴿، قَالَ: ((أتدرونَ مَنِ المُفْلِسُ؟)) قالوا : المفْلِسُ
فِيْنَا مَنْ لا دِرِهَمَ لَهُ ولا مَتَاعِ، فَقَالَ: ((إنَّ المُفْلِسَ مِنْ أُمَّتِي مَنْ يأتي يَومَ القيامَةِ بصلاةٍ
وصيامٍ وزَكَاةٍ ، ويأتي وقَدْ شَتَمَ هَذَا، وَذَفَ هَذَا، وَأَكَلَ مَالَ هَذَا، وسَفَكَ دَمَ هَذَا، وَضَرَبَ
هَذَا ، فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ ، وهَذَا مِنْ حَسناتِهِ ، فإنْ فَنِيَتْ حَسَنَاتُهُ قَبَل أنْ يُقْضِى مَا عَلَيْهِ
، أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِ حَتْ عَلَيْهِ، ثُمَّ طُرِحَ فِي النَّارِ)) رواه مُسلم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah
narrates that the Messenger of Allah
said: "Do you
know who a bankrupt person is?" The Sahabahd
š replied: "A bankrupt
person in our understanding is one who has neither dirhams nor possessions."
He
said: "A bankrupt person from my Ummah is one who will present
himself on the day of Qiyamah with salah, sawm and zakah, however he had
been abusive to this person, slandered that person, devoured the wealth
of this person, shed the blood of that person and struck this person. This
(oppressed) person will be given from his good deeds and that (oppressed)
person will be given from his good deeds. If all his good deeds are depleted
before all his wrongs have been paid for, the evil deeds of those whom he
wronged will be taken and flung onto him. He will then be flung into the
Hell-fire." (Muslim)
Commentary
This hadith warns of the sad condition of those who perform much salah, sawm, zakah, etc, but
do not fulfil the rights of others. Oppression and failure to fulfil the rights of others destroys
the benefit of one's good deeds. Similarly, those who are particular about fulfilling the rights
of people, but are lax in their salah, sawm, zakāh, etc are also guilty of sin. Perfection can only
be achieved when one fulfils the rights of both Allah & and that of His creation.
Scholars have posed a thought-provoking question with regard to this hadith. If this will be
the pitiable condition of one who had many good deeds to his credit, it is important to ask
what will be the condition of one who did no good at all and did not fulfil the rights of others?
Hadith 219
وعن أم سلمة ه: أنَّ رَسُول اللـهِ ﴿ه، قَالَ: ((إِنَّمَا أنا بَشَرٌ، وَإِنَّكُمْ تَخْتَصِمُونَ إِلَيَّ،
وَلَعَلَّ بَعْضَكُمْ أَنْ يَكُونَ أَلْحَنَ بِحُجّتِهِ مِنْ بَعْضٍ ، فَأَقْضِيَ لَهُ بِنَحْوِ مَا أَسْمِعُ ، فَمَنْ فَضَيْتُ لَهُ
بِحَقِّ أخِهِ فَإِنَّمَا أَقْطَعُ لَهُ قِطعةً مِنَ النَّارِ )) مُتَّفَقٌّ عَلَيْهِ .
Umm Salamah ws narrates that the Messenger of Allah
said: "I am
human and when you come to me with your disputes some of you may be
more eloquent than others in providing evidence. I will then pass judgement
in his favour based on what I hear. So if I pass judgement in favour of a
person whereas that right belonged to his Muslim brother, then I have cut
out a portion of the Hell-fire for him." (Bukhārī, Muslim)
Commentary
This hadith contains a severe warning for those who claim a right, which rightfully belongs

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RIYĀD AL-ȘĀLIĶĪN
to others, by presenting their case in an eloquent and shrewd manner. They may win in this
world, but will never escape divine punishment in the Hereafter.
The hadith makes it clear that the Messenger of Allah
was human and therefore prone
to errors of judgement in disputes between people. The fact that he was ma'sum (sinless)
does not contradict this because Allah &s only protected him from sin and from errors in
propagating the matters of revelation and faith.
The Messenger of Allah
would base his verdicts on the apparent proofs and evidence
presented before him. If he was aware of the unseen, there would have been no need for
witnesses and evidence and as a result, we would not have learnt the laws related to arbitration
and legal judgements.
Additional Points
v One who is in a position of issuing verdicts or arbitrating in disputes should decide
based on the evidence, witnesses and oaths that are presented before him and not on
his perceptions or personal feelings.
v One who is given the right of another while knowing that he does not deserve it should
not accept it.
Hadīth 220
: (( لَنْ يَزَالَ المُؤْمِنُ فِي فُسْحَةٍ مِنْ دِينِهِ مَا
وعن ابن عمر ◌َّهَا، قَالَ: قَالَ رَسُول الله
لَمْ يُصِبْ دَماً حَرَاماً )) رواه البخاري .
Ibn 'Umar
narrates that the Messenger of Allah
said: "A believer
will continue experiencing comfort in his religion as long as he does not
shed unlawful blood." (Bukhārī)
Vocabulary and Definitions
"Comfort" refers to the ability to do good actions or it can also refer to the mercy of Allah &s.
Commentary
Scholars have explained the hadith to mean that one, who kills another unlawfully, will be
deprived of the mercy of Allah &s because unjustly shedding the blood of people is a major
transgression of Allah's &'s law.
Hadith 221
وعن خولة بنتِ عامر الأنصارية ، وهي امرأة حمزة الثّ، قَالَتْ: سمعت رَسُول الله