Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
JwJI JI (wide-eyed damsels) refer to the maidens of Paradise who will be the wives of the
pious men of this world. They will have beautiful wide eyes with strikingly black pupils.
Commentary
Women are not permitted to oppose their husbands in matters that conform to sharī ah. They
however are permitted to request for rights such as maintenance and such requests will not
be regarded as disobedience.
The husband is merely a "guest" with his wife because his life in this world is extremely
short in comparison with his eternal life of the Hereafter.
Hadith 288
، قَالَ : (( مَا تَرَكْتُ بَعْدِي فِتْنَةً هِيَ أَضَرُّ عَلَى الرِّجَالِ
، عن النّبيّ
13
وعن أسامة بن زيد
مِنَ النِّساء )) مُتَّفَقٌ عَلَيهِ .
Usamah ibn Zayd ( narrates that the Messenger of Allah
said: "I have
not left behind a tribulation that is more harmful to men than women."
(Bukhārī, Muslim)
Commentary
This hadith warns men not to be unduly inclined towards women so that it directs them away
from the religion of Allah &S. Similarly, they are warned from becoming trapped in the plots
and schemes of women. The Qur'an states,
﴿زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوْتِ مِنَ النِّسَاءِ وَالْبَنِيْنَ وَالْقَنَاطِيْرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ
وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْخَرْثِ﴾
Beautified for men is the love of pleasurable things; women, children, much of
gold and silver (wealth), branded beautiful horses, cattle and well-tilled land.
(Sūrah Āl 'Imrān, 14-15)
Scholars have stated that the mention of women at the top of the list in this verse indicates
that they are a severe trial for men. Another hadith also states, "And fear women because the
first tribulation that the Banī Isra'il were afflicted with was women.' (Muslim)
While the hadith encourages men to nurture women Islamically so that they become assets to
families and communities, it is worthy of noting that there are many women who are more
Allah-conscious than their male counterparts.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 36
باب النفقة عَلَى العيال
Chapter on spending on one's wife and children
قَالَ الله تَعَالَى: ﴿وَعَلَى الْمَوْلُؤْدِ لَهْ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوْفِ﴾ (البقرة: ٢٣٣)،
Allāh &s says: "And to whom the child is born (i.e. the father) upon him is
the responsibility of feeding and clothing them in a good manner." (Sūrah
al-Baqarah, 233)
وَقَالَ تَعَالَى: ﴿ لِيُنْفِقْ ذُوْ سَعَةٍ مِّنْ سَعَتِهِ وَمَنْ قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنْفِقْ مِمَّآ أَتْهُ اللهُ لَا يُكَلِّفُ
اللهُ نَفْسًا إِلَّ مَآ أَتْهَا﴾ ( الطلاق : ٧)،
Allāh & says: "The wealthy person should spend according to his means.
As for the one whose sustenance is constrained he should spend from that
which Allah has given him. Allah does not burden a soul more than what
He has given him." (Sūrah al-Țalāq, 7)
وَقالَ تَعَالَى: ﴿وَمَآ أَنْفَقْتُمْ مِّنْ شَىْءٍ فَهُوَ يُخْلِفُهُ﴾ ( سبأ: ٣٩).
Allāh &s says: "Whatever you spend, He will replenish it." (Sūrah al-Saba', 39)
Hadith 289
: (( دِينَارٌ أنْفَقْتَهُ في سَبيلِ اللهِ ، وَدِينار
وعن أبي هريرةَ بِّهِ، قَالَ : قَالَ رَسُول الله
أَنْفَقْتَهُ فِي رَقَةٍ ، وَدِينارٌ تَصَدَّقْتَ بِهِ عَلَى مِسْكِينٍ ، وَدِينَارٌ أَنْفَقْتَهُ عَلَى أَهْلِكَ ، أَعْظَمُهَا أجْراً
الَّذِي أَنْفَقْتَهُ عَلَى أَهْلِكَ )) رواه مسلم .
Abū Hurayrah 4)
narrates that the Messenger of Allah
said: "From
the dinar which you spend in the cause of Allah &, the dinar you spend
to free a slave, the dīnar you give in charity to a poor person and the dīnār
you spend on your family, the greatest in reward is the one you spend on
your family." (Muslim)
"Spending in the cause of Allah" most commonly refers to jihad; however
it could refer to any avenue of good.

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RIYĀD AL-ȘĀLIĶĪN
Commentary
It is obligatory for a man to spend on his wife and children; this carries the greatest reward
and priority should be given to it. Other forms of spending on family such as gifts to maintain
family ties are also greatly rewarded by Allah &s, but these are only Mustahab (preferable),
not obligatory.
Hadith 290
، قَالَ
وعن أَبي عبد الله، ويُقالُ لَهُ: أَبو عبد الرحمان ثَوبَان بن يُجْدُد مَوْلَى رَسُول الله ◌ُّـ
: قَالَ رَسُول اللـهِ ﴿: ((أَفْضَلُ دِينَارٍ يُنفِقُهُ الرَّجُلُ: دِينَارٌ يُنْفِقُهُ عَلَى عِيَالِهِ ، وَدِينَارٌ يُنْفِقُهُ
عَلَى دَابَتِهِ في سَبيلِ الله ، وَدِينارٌ يُنْفقُهُ عَلَى أَصْحَابِهِ في سَبيلِ اللهِ )) رواه مسلم .
Abū 'Abdullah, who is also known as Abū 'Abd al-Rahman, Thaubān ibn
Bujdud, the freed slave of the Messenger of Allah
narrates that the
Messenger of Allah
said: "The best dinar which a man spends is the
dīnār he spends on his family, the dīnar he spends on his animal in the
cause of Allah & and the dinar he spends on his companions in the cause
of Allah &S." (Muslim)
Commentary
It should always be remembered that spending on one's family only includes permissible
avenues. Extravagance and sinful expenditure is condemned and should be totally avoided.
While "spending on one's animal and one's companions" commonly refers to jihad, it includes
every avenue of good.
Hadīth 291
وعن أمِّ سَلَمَةِ بِهَا، قَالَتْ: قُلْتُ: يَا رَسُول الله ، هَلْ لِي أجرٌ فِي بَنِي أَبِي سَلَمَة أنْ أُنْفِقَ
عَلَيْهِمْ ، وَلَسْتُ بِتَارِ كَتِهِمْ هَكَذَا وَهَكَذَا إِنَّمَا هُمْ بَنِيّ؟ فَقَالَ : (( نَعَمْ ، لَكِ أَجْرُ مَا أَنْفَقْتِ
عَلَيْهِمْ )) مُتَّفَقُّ عَلَيْهِ .
Umm Salamah « narrates: "I asked: 'O Messenger of Allah! Will I be
rewarded if I spend on the children of Abu Salamah? I cannot see myself
leaving them like this (begging from people) when they are my children.'
He replied: 'Yes. You will be rewarded for whatever you spend on them."
(Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith teaches us that a mother will be rewarded for spending on her children, even if
mercy and compassion for them drives her to do so.
Some of the Șahabah of the Messenger of Allah
were quite poor. Many were farmers and
craftsmen, while a great number of them were forced to leave everything they owned in
Makkah Mukarramah and migrate to Madinah Munawwarah where they possessed nothing.
Life during these initial stages was difficult for them. Umm Salamah wes noticed her children
from her marriage with Abu Salamah 4% in this condition and compassion for them drove
her to ask if she would be rewarded for spending on them.
Hadith 292
وعن سعد بن أبي وقاص له في حديثه الطويل الَّذِي قدمناه في أول الكتاب في باب النّةِ
: أنَّ رسولَ الله ﴿، قَالَ لَهُ: ((وإنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إلَّ أَجِرْتَ بِهَا حَتَّى
مَا تَجْعَلُ فِي فِيِّ امرأتِك )) مُتَّفَقٌ عَلَيْهِ .
We quoted the lengthy hadith of Sa'd ibn Abī Waqqas des at the beginning
of this book in the chapter on intention, where the Messenger of Allah
said to him: "You will be rewarded for whatever you spend for the
pleasure of Allāh &S, even for (the morsel which) you place in your wife's
mouth." (Bukhari, Muslim)
Commentary
Allah des rewards a person for placing a morsel into his spouse's mouth if it is done with the
hope of reward from Allah &, despite the fact that such an action is normally done out of
sensual love. This is because, if any permissible action is accompanied by a good intention,
then its status will be elevated to an act of worship and a person will be rewarded by Allah
des for doing so.
Hadīth 293
، قَالَ : (( إِذَا أَنْفَقَ الرَّجُلُ عَلَى أَهْلِهِ نَفَقَةً
وعن أبي مسعود البدري ﴿ه، عن النَّبِّ
يَحْتَسِبُهَا فَهِيَ لَهُ صَدَقَةٌ )) مُنَّفَقٌّ عَلَيْهِ .
Abū Mas'ūd al-Badrī 4
narrates that the Messenger of Allah
said:
"When a man spends anything on his family with the intention of reward,
it is recorded as charity in his favour." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith stresses the importance of having a good intention when engaging in an action
and hoping for reward from Allah &S. When spending on family, there is a two-fold benefit:
a compulsory duty is fulfilled and family ties are upheld.
Hadīth 294
﴿: ((كَفَى بِالمَرْءِ إِثْمَاً أنْ
، قَالَ : قَالَ رَسُول الله ،
وعن عبد الله بن عمرو بن العاص
يُضَيِّعَ مَنْ يَقُوتُ )) حديث صحيح رواه أبو داود وغيره .
ورواه مسلم في صحيحه بمعناه ، قَالَ : (( كَفَى بِالمَرْءِ إِثْمَاً أنْ يخْبِسَ عَمَّنْ يَمْلِكُ قُوتَهُ )).
'Abdullah ibn 'Amr ibn al-'Ās (
narrates that the Messenger of Allah
said: "It is sufficient as a sin for a person to abstain from fulfilling the
rights of those whom he is responsible to feed." (Abū Dawud)
Muslim narrates a similar hadith: "It is sufficient as a sin for a person to
hold back the sustenance of those whom he is responsible to feed."
Commentary
The hadith means that the single sin of withholding the sustenance of one's family is so
serious in the sight of Allah &es that it will be sufficient to render the perpetrator a sinner.
Therefore, a man will be accountable to Allah & for not fulfilling the rights of his wife,
children and those who he is obligated to care for, such as needy parents.
Hadith 295
وعن أبي هريرة ﴿ه: أن النَّبِّ ﴿، قَالَ: ((مَا مِنْ يَوْمٍ يُصْبِحُ العِبَادُ فِيهِ إلَّ مَلَكَانٍ يَنْزِلَاَنِ ،
فيقُولُ أحَدُهُمَا: اللَّهُمَّ أَعْطِ مُنْفِقاً خَلَفَاً، وَيَقُولُ الآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكاً تَفاً)) مُتََّقٌّ عَلَيْهِ .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "Two angels
descend (from the heavens) every morning and one of them says: 'O Allah,
replace for the one who spends,' and the other says: 'O Allah, destroy the
one who withholds." (Bukhārī, Muslim)
Commentary
The "replacement for one who spends" was not specified by the Messenger of Allah
but
scholars have stated that it includes wealth and reward. Hafiz ibn Hajar #5, however, was
of the opinion that its non-specification is appropriate because many, who spend, pass away

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before they receive any replacement in the form of wealth; therefore, for them, the reward
will be kept in the Hereafter, or an appropriate evil will be directed away from them.
Imam Nawawī des explained that spending which is praiseworthy includes spending on family,
guests and in other noble causes.
Imām Qurțubī ( stated that a person who withholds from spending in preferable avenues
would not be deserving of this du'a' of misfortune, except if his miserliness overpowers him
to such an extent that he does not feel happy to fulfil the compulsory rights of others.
Hadith 296
﴿، قَالَ : ((اليَدُ العُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ ، وَخَيْرُ
وعنه ، عن النَّبِيّ ◌ُ
الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرٍ غِنِىَ ، وَمَنْ يَسْتَغْفِفْ يُعِقَّهُ اللهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللهُ)) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
upper hand is better than the lower hand. Begin by spending on your
family (before others). The best charity is that which leaves the giver with
sufficient. Allah & makes a person self-sufficient who desires to abstain
from begging; and Allāh & grants independence to a person who desires
independence." (Bukhārī)
Vocabulary and Definitions
"The upper hand is better than the lower hand," means that one who spends is better than
one who receives.
"The best charity is that which leaves the giver with sufficient," means that one should not
give so much in charity that one is reduced to poverty or forced to beg.
Allāh & granting "independence" means that He makes one content so that he does not
seek more than what he requires.
Commentary
Ibn 'Allan & mentioned that there are four types of hands (in order of merit): the hand that
gives, the hand that does not take, the hand that takes without asking and the hand that asks.
An important point derived from this hadith is that one should first spend on deserving family
members before spending on others. In this way, one receives the reward of maintaining
family ties, in addition to charity.
It is important to question why Abu Bakr age spent all his wealth in the battle of Tabuk, when

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RIYĀD AL-ȘĀLIĶĪN
the hadith advises against it. The answer is that one who has the necessary yaqin (conviction)
and tawakkul (trust) in Allah Ks, will not be adversely affected by spending everything in
charity, hence it will not be prohibited for such a person to do so.
Additional Points
v One should strive to be independent and content with that which is sufficient for one's
needs.
The most virtuous form of charity is that which a person gives from his wealth after
seeing to the needs of his family.
CHAPTER 37
باب الإنفاق ◌ِمَّا يحبُّ ومن الجيِّد
Chapter on spending from that which one loves and that which is superior
in quality
قَالَ الله تَعَالَى: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوْا مِمَّا تُحِبُّوْنَ﴾ ( آل عمران : ٩٢)
Allāh & says: "You will never be able to acquire righteousness until you
spend that which you love." (Sūrah Āl 'Imran, 92)
وَقَالَ تَعَالَى: ﴿يَأَيُّهَا الَّذِيْنَ أُمَنُوْاَ انْفِقُوْا مِنْ طَيِّْتِ مَا كَسَبْتُمْ وَمَِّا آَخْرَجْنَا لَكُمْ مِّنَ الْأَرْضِ
وَلَا تَيَمَّمُوا الْخَبِيْثَ مِنْهُ تُنْفِقُوْنَ﴾ ( البقرة : ٢٦٧) .
Allāh &s says: "O you who believe! Spend of the pure things that you have
earned and of that which We produce for you from the earth. Do not intend
to spend inferior things." (Sūrah al-Baqarah, 267)
Hadīth 297
عن أنس ◌ُّهَ، قَالَ: كَانَ أَبُو طَلْحَةَ ﴿هُ أَكْثَرَ الأنْصَارِ بِالمَدِينَةِ مَالاَ مِنْ نَخْلِ ، وَكَانَ أَحَبُّ
﴿ يَدْخُلُهَا وَيَشْرَبُ مِنْ
أَمْوالِهِ إِلَيْهِ بَيْرَحَاء ، وَكَانتْ مُسْتَقْبَلَةَ المَسْجِدِ وَكَانَ رَسُول الله
مَاءٍ فِيهَا طَيِّب . قَالَ أَنَسَّ : فَلَمَّا نَزَلَتْ هذِهِ الآيةُ: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوْا مِمَّا تُحِبُّوْنَ ﴾
قام أَبُو طَلْحَةَ إِلَى رسولِ اللهِ ﴿، فَقَالَ: يَا رَسُول الله، إنَّ الله تَعَالَى أَنْزَلَ عَلَيْكَ: ﴿لَنْ
تَالُوا الْبِرَّ حَتَّى تُنْفِقُوْا مِمَّا تُحِبُّونَ﴾ وَإِنَّ أَحَبَّ مَالِي إِلَيَّ بَيْرَحَاءُ ، وَإِنَّهَا صَدَقَةٌ للهِ تَعَالَى ،

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RIYĀD AL-ȘĀLIĶĪN
أَرْجُو بِرَّهَا، وَذُخْرَهَا عِنْدَ الله تَعَالَى، فَضَعْهَا يَا رَسُول اللـه حَيْثُ أَرَاكَ الله، فَقَالَ رَسُول
الله : ((بَخ! ذلِكَ مَالٌ رَابحٌ، ذلِكَ مَالٌ رَابِحٌ، وقَدْ سَمِعْتُ مَا قُلْتَ ، وَإِنِّي أرَى أنْ
تَجْعَلَهَا فِي الأَقْرَبِينَ )) ، فَقَالَ أَبُو طَلْحَةَ: أَفْعَلُ يَا رَسُول اللـه ، فَقَسَّمَهَا أَبُو طَلْحَةَ فِي أَقَارِبِهِ
، وبَنِي عَمِّهِ . مُتَفَقٌّ عَلَيْهِ .
قوله: ﴿®: ((مالٌ رابحٌ))، رُوِيَ في الصحيحين ((رابحٌ)) و((رايحٌ)) بالباء الموحدة
وبالياءِ المثناةِ ، أي : رايح عَلَيْكَ نفعه ، وَ(( بَيَرَحَاءُ )) : حديقة نخلٍ ، وروي بكسرِ الباءِ
وَفتحِها .
Anas å
s narrates: "From among the Ansār, Abu Talhah 4.
sowned the most
date orchards in Madinah and from all his wealth, his orchard, Bayraņā',
which was in front of the Masjid (al-Nabawī) was dearest to him. The
Messenger of Allah
used to enter it and drink its sweet water." Anas
continues: "When this verse was revealed: 'You will never be able to
acquire perfection in virtue until you spend that which you love', Abū
Țalḥah
went to the Messenger of Allah
and said: 'O Messenger of
Allah! Allāh & revealed this verse to you: 'You will never be able to acquire
perfection in virtue until you spend something of that which you love.' The
most beloved of all my wealth is Bayraha'. I give it in charity for the sake of
Allah &s and I am hopeful for its goodness and reward from Allah &s. So,
O Messenger of Allah, you may distribute this orchard as Allah &s directs
you.' The Messenger of Allah
said: 'Excellent. That is very profitable
wealth. That is very profitable wealth. I have heard what you said and I
feel that you should distribute it among your close relatives.' Abū Țalhah
said: 'I will do so, O Messenger of Allah!' He de then distributed it
among his close relatives and cousins." (Bukhārī, Muslim)
Commentary
This hadith establishes the virtue of Abu Talhah &og and at the same time stresses the virtue
of spending on one's needy family members. It also teaches us to spend from the best of
what we own.
From other ahadith, we learn that Abu Talhah 40% divided the well between Ubay ibn Ka'b
Hassān ibn Thābit
, his brother, his cousin Shaddad ibn 'Aws
, and Nābit ibn Jābir
Additional Points
It is permissible for the virtuous and pious to enter gardens and orchards, benefit from

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the shade, eat the fruit and to rest therein. This relaxes the mind and body in preparation
for worship.
The Șahabah
hastened in answering the command of Allah &es and were enthusiastic
to reach the highest levels of perfection merely by hearing a single verse of the Qur'an.
V Teachers and mentors should adopt the technique of the Messenger of Allah
by
praising, thanking and expressing pleasure to those who do good deeds. Such an approach
greatly motivates and generates confidence within people.
v One should stipulate religious and virtuous individuals as executors in one's estate.
CHAPTER 38
باب وجوب أمره أهله وأولاده المميزين وسائر من في رعيته بطاعة الله تعالى ونهيهم عن المخالفة
وتأديبهم ومنعهم من ارتكاب مَنْهِيٌّ عَنْهُ
Chapter on the obligation to command one's family, children and those in
one's care to obey Allah des and prohibit them from disobeying Him; and
training them and forbidding them from indulging in the prohibited
قَالَ الله تَعَالَى: ﴿وَأْمُرْ آَهْلَكَ بِالصَّلُوةِ وَاصْطَبِرْ عَلَيْهَا﴾ (طه: ١٣٢)،
Allāh &s says: "Command your family to establish salah and you yourself
remain steadfast upon it." (Sūrah Tā Hã, 132)
وَقالَ تَعَالَى: ﴿يَأَيُّهَا الَّذِيْنَ أُمَنُوْا قُوْا أَنْفُسَكُمْ وَأَهْلِيْكُمْ نَارًا﴾ (التحريم: ٦).
Allāh &s says: "O you who believe! Save yourselves and your families from
the fire ... " (Sūrah al-Tahrīm, 6)
Introduction
An Arabic proverb states,
العلم في الصغر كالنقش في الحجر
Knowledge acquired during childhood is like engraving upon a stone.
In other words, whatever knowledge and values are taught to a child will remain with him
for life. Muslim parents therefore should endeavour to teach the foundational aspects of īman
and Islam to their children from a young age. In this way, they will grow up to become good

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Muslims and create a healthy, progressive society. One of the distinguishing features in the
lives of many pious individuals was their sound Islamic upbringing.
‘Allāmah Suyūtī
has written in al-Iklil that it is compulsory on a person to command
his spouse, children and all those in his care to adopt taqwa, the obedience of Allah &s and
șalāh. In addition to this, parents must serve as practical examples and role models, because
children imitate their parents.
Hadith 298
عن أَبي هريرة ﴿هَ، قَالَ: أخذ الحسن بن علي ﴿هَا تَمْرَةً مِنْ تَمْرِ الصَّدَقَةِ فَجَعَلَهَا فِي فِيهِ ،
فَقَالَ رَسُول اللـه ◌ُه: ((كَخْ كَخْ إِرْمِ بِهَا، أمَا عَلِمْتَ أَنَّا لا نَأكُلُ الصَّدَقَةَ!؟)) مُتَفَقٌ عَلَيْهِ .
وفي رواية : (( أَنَّا لا تَحِلُّ لَنَا الصَّدَقَةُ )) .
وقوله : (( كَخْ كَخْ )) يقال : بإسكان الخاء ، ويقال : بكسرها مَعَ التنوين وهي كلمة زجر
صياً.
للصبي عن المستقدرات ، وكان الحسن
Abū Hurayrah &
narrates: Al-Hasan ibn 'Alī
s took a date, which was
given as charity and placed it in his mouth. The Messenger of Allah
said: "Take it out, take it out. Don't you know that we (the family of the
Messenger of Allah
a) do not eat charity?" (Bukhārī, Muslim)
Another narration has: "Charity is not lawful for us."
Vocabulary:
The words used by the Messenger of Allah
"Don't you know," convey a greater emphasis
than the words, "Don't do it."
Commentary
A clearer understanding of this hadith can be gained from the narration of Ahmad, narrated
by Abū Hurayrah 4g
"We were with the Messenger of Allah
when he was distributing
the dates of charity and Hasan
was in his lap." The Messenger of Allah
was not aware
that his grandson placed a date into his mouth. When he stood up, he saw the saliva flowing
from the mouth of Hasan age. From this, he realised that a date was in the mouth of his
grandson and he promptly stopped him from eating it.
Parents, mentors and teachers should encourage good and forbid evil in relation to those who
are in their care. This is in order to train and nurture them because it is common knowledge
that if the wrong is not prevented early, it becomes a habit, which is difficult to correct later.

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Additional Points
v When forbidding wrong, the reason and wisdom for the prohibition should be explained.
v A child may be addressed so that adults may get the message.
It is forbidden to give zakat to the family of the Messenger of Allah
v Officials whose task it is to hand out zakah should do so with extreme care and justice.
Hadith 299
وعن أبي حفص عمر بن أبي سلمة عبد الله بن عبد الأسدِ ربيبٍ رَسُول اللـه ◌ُ﴾، قَالَ:
كُنْتُ غلاماً في حجر رَسُول الله ﴿ وَكَانَتْ يَدِي تَطِيشُ في الصَّحْفَةِ ، فَقَالَ لي رَسُول الله
: (( يَا غُلامُ، سَمِّ الله تَعَالَى، وَكُلْ بَيَمِينَكَ، وَكُلْ مِمَّا يَلِيكَ )) فَمَا زَالَتْ تِلْكَ طِعْمَتِي
بَعْدُ . مُتَفَقٌ عَلَيْهِ .
(( وَتَطِيشُ )) : تدور في نواحي الصحفة .
Abū Hafs 'Umar ibn Abī Salamah 'Abdullah ibn 'Abdul Asad90, the foster son
of the Messenger of Allah
(he was the son of Umm Salamah , the
wife of the Messenger of Allah
from a previous marriage) narrates:
"I was a young boy under the care of the Messenger of Allah
. When I
used to eat, my hand used to move around the plate, so the Messenger of
Allāh
said to me: 'O young boy! Commence with the name of Allah des,
eat with your right hand and eat what is in front of you.' Consequently,
this remained my manner of eating." (Bukhārī, Muslim)
Commentary
From this hadith we learn how the Messenger of Allah
utilised an opportune moment
to teach a young boy the etiquette of eating. Parents should, similarly, teach their children
correct etiquette when they make mistakes, ask questions, or at other appropriate times.
Additional Points
v This hadith teaches us some of the etiquettes of eating: to recite bismillah before eating,
to eat with the right hand, to eat from whatever is directly in front of a person. One
however is permitted to eat from other points of a utensil if there is a variety of food,
or if one's partner in the meal does not mind.
v Even the young Sahabah of the Messenger of Allah
eagerly and enthusiastically
90 'Umar 40%, the narrator of the hadith, was born in Abyssinia, when his parents migrated there from
Makkah Mukarramah. 12 ahādīth are narrated from him and he passed away in 83 Hijrī.

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practised upon the commands of the Messenger of Allah
and made these teachings
a habit in their lives.
Hadīth 300
وعن ابن عمر ظله، قَالَ: سمعت رَسُول اللـه ◌ُ﴾، يقول: ((كُلَّكُمْ رَاعٍ، وَكُلَّكُمْ مَسْؤُولٌ
عَنْ رَعِيَّتِهِ : الإمَامُ رَاعٍ وَمَسْؤولٌ عَنْ رَعِيَّتِهِ ، والرَّجُلُ رَاعٍ فِي أَهْلِهِ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ ،
وَالمَرْأَةُ رَاعِيَّةٌ فِي بَيْتِ زَوْجِهَا وَمَسْؤُولَةٌ عَنْ رَعِيَّتِهَا ، وَالخَادِمُ رَاعٍ فِي مَالِ سَيِّدِهِ وَمَسُولَ
عَنْ رَعِيَّتِهِ ، فَكَلَّكُمْ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ )) مُتَّفَقٌّ عَلَيْهِ .
Ibn 'Umark
narrates: I heard the Messenger of Allah
saying: "Each
one of you is a shepherd and each one of you is answerable for his flock.
The leader is a shepherd and is answerable for his flock. The man is a
shepherd over his family and is answerable for his flock. The woman is a
shepherd over her husband's house and is answerable for her flock. The
servant is a shepherd over his master's wealth and is answerable for his
flock. All of you are shepherds and each one of you is answerable for his
flock." (Bukhārī, Muslim)
Commentary
This hadith has passed in a previous chapter. See hadith 283.
This hadith teaches us that Islam places responsibility upon all individuals in society, no
matter how junior or senior they may be. In relation to this chapter, we learn that parents
are responsible for teaching their children manners, etiquette and good behaviour and will
be accountable on the day of Qiyamah for deficiencies in this regard.
Hadīth 301
: (( مُرُوا
وعن عمرو بن شعيب ، عن أبيه ، عن جدهِ ◌ّهِ، قَالَ : قَالَ رَسُول الله
أوْلادَكُمْ بِالصَّلاةِ وَهُمْ أَبْنَاءُ سَبْعٍ سِنِينَ ، وَاضْرِبُوهُمْ عَلَيْهَا ، وَهُمْ أَبْنَاءُ عَشْرٍ ، وَفَرَّقُوا بَيْنَهُمْ
في المضاجعِ )) حديث حسن رواه أبو داود بإسناد حسن .
'Amr ibn Shu'ayb narrates from his father from his grandfather91 that the
Messenger of Allah
said: "Command your children to perform salah
91 "Father" here refers to Shu'ayb . He was from amongst the senior Tabi'in. "Grandfather" refers
to the grandfather of Shu'ayb, i.e. 'Abdullah ibn 'Amr

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when they are seven years old. Punish them for not doing so when they
are ten years old and separate their beds." (Abū Dāwūd)
Vocabulary and Definitions
"Punish" means to reprimand or beat them lightly, without causing physical injury.
Commentary
The age of seven has been stipulated for ordering children to perform salah because this
is when they generally begin to understand things better and acquire a degree of self-
sufficiency. One should punish them at the age of ten because children can generally bear
a reprimand at that age.
The idea of performing salah should be impressed upon children from a young age, as it is
one of the most important fundamentals of Islam. Everything associated with salah, such as
its laws, conditions, method and etiquette should be taught to children at this time.
Children should sleep separately from the age of ten in order to protect them from abusing
their sensual desires. Țibī > stated that the command of salah and separate sleeping is to
teach children etiquette, protect all the laws of Allah Ks, create a sound system of human
interaction and avoid all avenues of doubt leading to the prohibited. While the command is
for them to sleep in separate beds, they should be separated into rooms where space permits.
While the hadith states only two aspects of life - salah and sleeping - parents should aim
to protect their offspring from all evil practices, incorrect ideas and un-Islamic influences.
Teaching children to deal with developments and changes that take place in their lives is
part of the continuous training and nurturing which parents need to focus upon.
Hadīth 302
: ((عَلِّمُوا الصَّبِّ
وعن أَبِ تُرَيَّةَ سَبْرَةَ بن معبدِ الجُهَنِّ لَهُ، قَالَ: قَالَ رَسُول الله ﴾
الصَّلاةَ لِسَبْعِ سِنِينَ ، وَاضْرِبُوهُ عَلَيْهَا ابْنَ عَشْرِ سِنِينَ )) حديث حسن رواه أبو داود والترمذي
، وَقالَ : (( حديث حسن )) .
ولفظ أبي داود : (( مُرُوا الصَّبِيَّ بِالصَّلاةِ إِذَا بَلَغَ سَبْعَ سِنِينَ )) .
Abu Thurayyah Saburah ibn Ma bad al-Juhani 92 narrates that the
Messenger of Allah
said: "Teach a child to perform salah when he is
92 A total of 19 ahadith are narrated from Abu Thurayyah Saburah ibn Ma'bad al-Juhanī 4.2. He passed
away in the era of Mu'āwiyah

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seven years old and punish him for not doing so when he is ten years old."
(Abū Dāwūd, Tirmidhī)
The wording of Abū Dawud is: "Order the child to perform salah when he
reaches the age of seven."
Commentary
Children should be taught salah when they reach the age of seven, so that they are accustomed
to it when they reach maturity.
CHAPTER 39
باب حق الجار والوصية بِهِ
Chapter on the rights of the neighbour and being good to him
قَالَ الله تَعَالَى: ﴿وَاعْبُدُوا اللهَ وَلَا تُشْرِكُوْا بِهِ شَيْئًا وَّبِالْوَالِدَيْنِ اِحْسَانًا وَّبِذِى الْقُرْبُى
وَالْيَّثْمَى وَالْمَسْكِيْنِ وَالْجَارِ ذِى الْقُرْبِى وَالْجَارِ الْجُنُّبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبْلِ
وَمَا مَلَكَتْ آَيْمَانُكُمَّ﴾ ( النساء: ٣٦).
Allāh &s says: "Worship Allah, ascribe none as partners with Him and
be kind to parents, relatives, orphans, the poor, near neighbours, distant
neighbours, the companion by your side, travellers and those in your
possession." (Sūrah al-Nisā', 36)
Introduction
Neighbours may refer to various types of people: Muslims, non-Muslims, pious, open sinners,
enemies, strangers, destitute, family, etc. Each of these groups has a different rank and status;
therefore, they should be dealt with accordingly. For example, a neighbour who is an open
sinner should be gently advised to abandon sin and his sin should be concealed if this will
reform him. A non-Muslim neighbour should be politely introduced to Islam. However, one
should associate in the following manner with every type of neighbour: hope for his well-
being, advise him in goodness, make du'a' for his guidance, avert harm from him, visit him
when he is sick, congratulate him on joyous occasions and help him when he is in difficulty.
A narration of Țabrānī states that there are three types of neighbours:
1. A neighbour to whom three rights are due: the right of being a neighbour, a family member

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and a Muslim.
2. A neighbour to whom two rights are due: the right of being a neighbour and a Muslim.
3. A neighbour to whom one right is due: the right of being only a neighbour because he is
non-Muslim.
According to some scholars, neighbours in the sharī ah refer to forty homes on all four sides
of a person's residence.
Hadīth 303
؟ : (( مَا زَالَ جِبْرِيلُ يُوصِينِي بِالجَارِ
١، قالا : قَالَ رَسُول الله
وعن ابن عمر وعائشة
حَتَّى ظَنَّنْتُ أَنَّهُ سَيُورَّتُهُ )) مُتَّفَقٌّ عَلَيهِ .
Ibn 'Umar de and 'A'ishah
narrate that the Messenger of Allah
% said:
"Jibra'il continually advised me about a neighbour until I thought that he
would make him my heir." (Bukhārī, Muslim)
Commentary
The hadith stresses upon the great status of neighbours and the compulsion to honour them
and fulfil their rights.
Hadīth 304
: (( يَا أَبَا ذَرٍّ ، إِذَا طَبَخْتَ مَرَقَةً ، فَأَكَثِرْ مَاءِهَا ،
وعن أَبي ذر ◌ُّهَ، قَالَ : قَالَ رَسُول الله
وَتَعَاهَدْ جِيرَانَكَ )) رواه مسلم. وفي رواية لَهُ عن أَبي ذر ، قَالَ: إنّ خليلي ﴿ أَوْصَاني :
((إِذَا طَبَخْتَ مَرَقَا فَأَكْثِرْ مَاءها ، ثُمَّ انْظُرْ أَهْلَ بَيْتٍ مِنْ جِيرَانِكَ ، فَأَصِبْهُمْ مِنْهَا بِمِعُرُوفٍ )) .
Abu Dharr dog narrates that the Messenger of Allah
said: "O Abū
Dharr! When you cook gravy, add extra water to it, bearing in mind your
neighbours." (Muslim)
In another narration of Muslim, Abu Dharr
said: "My bosom friend
(Muhammad
) advised me saying: 'When you cook gravy, add extra water
to it, then find a neighbouring family and give some of it to them in a
courteous manner."
Commentary
This hadith encourages us to be generous with neighbours and to present them with whatever

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we may be able to give. This is part of good character because it leads to mutual love,
harmony and unity.
A destitute neighbour and his children are sometimes saddened by the aroma of food, which
emanates from the home of a well-to-do neighbour. For this reason, Islam encourages those
who are well off to consider those who are poor by sending them food.
Additional Points
v Those who receive a gift should reciprocate with a similar kind gesture if they are able
to, or at least express gratitude.
v Islam encourages a harmonious communal life wherein each individual considers the
needs of others.
Hadīth 305
وعن أبي هريرة ﴿ُله: أن النَّبِيّ ﴿، قَالَ: ((واللهِ لاَ يُؤْمِنُ ، وَاللهِ لاَ يُؤْمِنُ ، وَاللهِ لاَ يُؤْمِنُ
!)) قِيلَ: مَنْ يَا رَسُول الله؟ قَالَ: ((الَّذِي لاَ يَأْمَنُ جَارُهُ بَوَائِقَهُ! )) مُتَفَقٌّ عَلَيْهِ.
وفي رواية لمسلم : (( لا يَدْخُلُ الجَنَّةَ مَنْ لاَ يَأْمَنُ جَارُهُ بَوَائِقَهُ )).
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "By Allāh,
he is not a believer. By Allāh, he is not a believer. By Allah, he is not a
believer." He was asked: "Who, O Messenger of Allah?" He replied: "One
whose neighbour is not safe from his evil." (Bukhārī, Muslim)
A narration of Muslim has: "That person will not enter Paradise whose
neighbour is not safe from his evil."
Vocabulary and Definitions
One who harms his neighbour "will not enter Paradise," means that he will not be among
those successful people who will enter Paradise initially; rather, his entrance will be delayed
until after he is punished for his sin. It is, however, also possible that Allah & may forgive
him out of His mercy. It could also mean that one who considers harming a neighbour to be
permissible is a disbeliever and he will perpetually abide in Hell-fire, due to his conscious
denial of a fundamental teaching of Islam.
Commentary
The Messenger of Allah
repeated the oath thrice in order to emphasise the importance
of the injunction that one who harms a neighbour is defective in faith. The prohibition of
harming a neighbour is not restricted to a single home or individual - it applies to the entire

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neighbourhood, village, town or city.
Hadīth 306
: (( يَا نِسَاءِ المُسْلِمَاتِ، لاَ تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ
وعنه ، قَالَ : قَالَ رَسُول الله
فِرْسِنَ شَاةٍ )) مُتَّفَقٌّ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "O Muslim
women! No woman should feel ashamed of sending anything to her neighbour
even if it be a sheep's trotters." (Bukhārī, Muslim)
Commentary
This hadith has been discussed in a previous chapter. See hadith 124.
It does not mean that a person should send sheep's trotters per say; rather, this portion of
the animal has been specified to emphasise the virtue of sharing with neighbours, even if it
may be little. It may also mean that one who receives little should not despise the sender,
but be grateful for the kind gesture.
Hadīth 307
وعنه: أن رَسُول الله ﴿، قَالَ: ((لاَ يَمْنَعْ جَارٌ جَارَهُ أنْ يَغْرِزَ خَشَبَةً فِي جِدَارِهِ )) ، ثُمَّ
يُقُولُ أَبُو هريرة : مَا لِي أَرَاكُمْ عَنْهَا مُعْرِضِينَ ! وَاللهِ لأَرْمِيَنَّ بِهَا بَيْنَ أَكْتَافِكُمْ. مُتَفَقٌّ عَلَيْهِ .
رُوِيَ (( خَشَبَهُ)) بالإضَافَة وَالجمع . وَرُويَ (( خَشَبَةً)) بالتنوين عَلَى الإفرادِ . وقوله : مَا
لي أراكم عَنْهَا مُعْرِضِينَ : يَعْنِي عَنْ هذِهِ السُّنَّةِ .
Abū Hurayrah 44
narrates that the Messenger of Allah
said: "No person
should stop his neighbour from placing a beam in his wall." Abū Hurayrah
then said: "How is it that I see you turning away from this Sunnah ?! By
Allāh, I will strongly proclaim it among you." (Bukhārī, Muslim)
Commentary
The hadith can be interpreted in two ways. It could mean that a person should not prevent
his neighbour from doing anything he wishes on his property because it belongs to him
and he therefore has the choice of doing as he pleases. Alternatively, it could mean that a
neighbour who places a beam on one's property should not be prevented, in the interests
of unity and brotherhood.
On a broader level, the hadith teaches us that neighbours should continuously help each

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other and compromise in beneficial matters.
Additional Points
v The learned should proclaim the truth when they notice deficiencies amongst people.
Hadīth 308
﴿، قَالَ : (( مَنْ كَانَ يُؤْمِنُ بالله وَالْيَومِ الآخرِ ، فَلاَ يُؤْذِ جَارَهُ، وَمَنْ
و عنه : أن رسول الله
كَانَ يُؤْمِنُ باللهِ وَاليَومِ الآخِرِ ، فَلْيُكْرِمْ ضَيْفَهُ ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَومِ الآخِرِ ، فَلْيَقُلْ
خَيْراً أَوْ لِيَسْكُتْ )) مُتَفَقٌّ عَلَيْهِ .
Abū Hurayrah & narrates that the Messenger of Allah
said: "One who
believes in Allāh &s and the Last Day should not harm his neighbour. One
who believes in Allah &s and the Last Day should be hospitable to his
guest. One who believes in Allāh &s and the Last Day should speak good
or remain silent." (Bukhārī, Muslim)
Hadīth 309
وعن أَبِي شُرَيْحِ الخُزَاعِّ ◌ِهِ: أن النَّبِيّ ﴿ه، قَالَ: (( مَنْ كَانَ يُؤْمِنُ بِاللهِ وَاليَومِ الآخِرِ ،
فَلْيُحْسِنْ إِلَى جَارِهِ ، وَمَنْ كَانَ يُؤْمِنُ باللهِ وَالْيَومِ الآخِرِ ، فَلْيُكْرِمْ ضَيْفَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللِهِ
وَاليَومِ الآخِرِ ، فَلْيَقُلْ خَيْراً أَوْ لِيَسْكُتْ )) رواه مسلم بهذا اللفظ ، وروى البخاري بعضه .
Abū Shurayh al-Khuza ī dog narrates that the Messenger of Allah
said: "One
who believes in Allah &s and the Last Day should be kind to his neighbour.
One who believes in Allah &s and the Last Day should be hospitable to his
guest. One who believes in Allah &s and the Last Day should speak good or
remain silent." (As narrated by Muslim, Bukhārī narrated part of it)
Vocabulary and Definitions
"The Last Day" is called as such because there will be no day after it.
Commentary
One who believes in the Last Day will know that it will be a day of accountability and
retribution, and one who believes in Allah &s will know that he is being watched by Him;
hence, he will lead a righteous life. The three portions of the hadith incorporate noble
character in word and deed. The first has to do with abstention from evil; the second
encourages the doing of good; and the third promotes goodness in speech. In summary, a
righteous person is one whose speech and actions are beneficial to the creation.

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RIYĀD AL-ȘĀLIĶĪN
Imam Shafi'ī ( mentioned that a person should ponder before uttering words; only if they
are beneficial and cause no harm should they be spoken. The power of the tongue and the fact
that it is the most used limb of the body makes this hadith a fundamental principle of Islam.
From other ahadith, scholars have extracted the following rights of a neighbour:
1. He should be visited when sick.
2. One should attend his Janāzah when he passes away.
3. One should assist him financially if he is in debt.
4. One should assist him with necessities such as clothing and food if the need arises.
5. One should share in a neighbour's happiness and offer one's best wishes and du'a's on
joyous occasions.
6. One should offer condolences and sympathise with him during times of calamity and
difficulty.
7. One should not erect a structure that restricts the flow of air to his home.
Additional Points
v While a guest should be honoured, one should not inconvenience the women of one's
home by insisting that they prepare elaborately for guests.
v One should avoid all forms of useless speech such as backbiting, slandering, vulgar
language, false promises and lies.
V One who harms his neighbour is not a true believer.
Hadīth 310
وعن عائشة ره، قَالَت: قُلْتُ: يَا رَسُول الله، إنَّ لِي جَارَيْنِ، فإلى أَيِّهِمَا أَهْدِي ؟ قَالَ:
(( إِلَى أَقْرَبِهِمَا مِنكِ بَاباً )) رواه البخاري .
'Ã'ishah ves narrates: "I asked: 'O Messenger of Allah! I have two neighbours.
Which of the two should I send gifts to?' He replied: 'To the one whose
door is closer to yours." (Bukhārī)
Commentary
This hadith applies to a person who does not have the capability of sending gifts to many
neighbours. In such a case, the Messenger of Allah
advised that a neighbour who is in
closer proximity should be given preference.
Hadith 311
وعن عبدِ الله بن عمر ◌ُّهَا، قَالَ: قَالَ رَسُول الله ﴾: ((خَيْرُ الأَصْحَابِ عِنْدَ الله تَعَالَى
خَيْرُهُمْ لِصَاحِبِهِ ، وَخَيرُ الجِيرَانِ عِنْدَ الله تَعَالَى خَيْرُهُمْ لِجَارِهِ )) رواه الترمذي ، وَقالَ :

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RIYĀD AL-ȘĀLIĶĪN
(( حديث حسن ))
'Abdullah ibn 'Umark
% narrates that the Messenger of Allah
said: "The
best of friends in the sight of Allah & are those who are best to their
friends. The best of neighbours in the sight of Allah &'s are those who are
best to their neighbours." (Tirmidhī)
Commentary
The hadith encourages us to be of benefit to friends and neighbours and not cause any harm
to them. One should especially guide and assist them in matters pertaining to their religious
well-being.
CHAPTER 40
باب بر الوالدين وصلة الأرحام
Chapter on kindness to parents and maintaining ties of kinship
قَالَ الله تَعَالَى: ﴿وَاعْبُدُوا اللهَ وَلَا تُشْرِكُوْا بِهِ شَيْئًا وَّبِالْوَالِدَيْنِ اِحْسَانًا وَّبِذِى الْقُرْبى
وَالْيَّثْمَى وَالْمَسْكِيْنِ وَالْجَارِ ذِى الْقُرْبِى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبْلِ
وَمَا مَلَكَتْ أَيْمَانُكُمْ﴾ (النساء: ٣٦)،
Allāh &s says: "Worship Allah and ascribe none as partners with Him
and be kind to parents, relatives, orphans, the poor, near neighbours,
distant neighbours, a companion by your side, travellers and those in your
possession." (Sūrah al-Nisā', 36)
وَقالَ تَعَالَى: ﴿وَاتَّقُوا اللهَ الَّذِىْ تَسَآءَلُوْنَ بِهِ وَالْأَرْحَامَ﴾ ( النساء: ١)،
Allāh & says: "Fear Allah in whose name you ask of one another and be
mindful of your relatives." (Sūrah al-Nisā', 1)
وَقَالَ تَعَالَى: ﴿وَالَّذِيْنَ يَصِلُوْنَ مَآ آَمَرَ اللهُ بِهِ أَنْ يُّوْصَلَ﴾ (الرعد: ٢١)،
Allāh & says: "Those who join that which Allah has commanded that it
be joined." (Sūrah al-Ra'd, 21)