Indexed OCR Text

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a person from the congregation to continue the salah if his wudū' breaks. In addition, the
knowledgeable are best able to correct the Imam if he errs in his recitation or salāh.
Such preference that is accorded to the most knowledgeable and virtuous is not confined to
salah; it should be applied to every noble assembly such as the gatherings of knowledge and
hadith, courts, meetings of consultation, battlefronts and offices of judicial rulings.
Hadīth 350
: (( لِيَلِي مِنْكُمْ أُولُوا الأحْلام
وعن عبد الله بن مسعود ريته، قَالَ : قَالَ رَسُول الله
وَالنُّهَى، ثُمَّ الَّذِينَ يَلُونَهُمْ)) ثَلاثَاً ((وَإِيَّاكُمْ وَهَيْشَاتِ الأسْوَاق )) رواه مسلم .
'Abdullah ibn Mas'ūd
narrates that the Messenger of Allah
said:
"Those who are mature and intelligent should remain close to me, then
those who are next in rank." He said this three times. And he said: "Save
yourselves from the disturbance of the market places." (Muslim)
Commentary
Based on this hadith and others, scholars have stated that those who are mature and intelligent
should be directly behind the imam, and children should be behind them.
Some scholars have linked the first portion of this hadith to the second and stated that it
prohibits noise and raising of the voice in the presence of those performing salah. This is
because the masjid is a place of honour, peace and serenity, and a musalli's concentration
should not be distracted while he is performing salāh.
Market places and shopping malls are not the ideal places for Muslims to frequent because
of the many associated evils such as the intermingling of the sexes, music and materialism.
The nobility and honour of a Muslim demands that he abstains from spending time there
unnecessarily. Another hadith states that the most hated of places in Allah's & sight are
the market places.
Hadith 351
وعن أَبِي يَحيَى ، وقيل: أَبي محمد سهلٍ بن أَبِي حَثْمة - بفتح الحاءِ المهملة وإسكان الثاءِ
المثلثةِ - الأنصاري له، قَالَ: انطَلَقَ عَبدُ اللهِ بنُ سهْلٍ وَمُحَيِّصَة بن مَسْعُودٍ إِلَى خَيْبَرَ
وَهِيَ يَوْمَئِذٍ صُلْحٌّ ، فَتَفَرَّقَا، فَأَتَى مُحَيِّصَةُ إِلَى عبدِ اللهِ ابنِ سهل وَهُوَ يَتَشَخَّطُ فِي دَمِهِ قَتِيلاً
، فَدَفَنَهُ ، ثُمَّ قَدِمَ المَدِينَةَ فَانْطَلَقَ عَبْدُ الرحمان ابنُ سهل وَمُحَيِّصَةُ وحَوَيِّصَةُ ابْنَا مَسْعُودٍ إِلَى
النَّبِّ :﴿، فَذَهَبَ عَبدُ الرحمان يَتَكَلَّمُ ، فَقَالَ: (( كَبِّرْ كَبِّرْ )) وَهُوَ أَحْدَثُ القَوم ، فَسَكَتَ ،

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فَتَكَلَّمَا، فَقَالَ : ((أَتَحْلِفُونَ وتَسْتَحِقُّونَ قَاتِلَكُمْ؟ ... )) وذكر تمام الحديث. مُتَّفَقٌ عَلَيْهِ .
وقوله ﴿: ((كَبِّرْ كَبِّرْ)) معناه : يتكلم الأكبر .
Abū Yahya and some say, Abū Muhammad Sahl ibn Abū Hathmah al-Ansārī402 103
narrates: "Abdullah ibn Sahl and Muhayyisah ibn Mas'ūd went to Khaybar
at a time when there was a peace treaty with the people of Khaybar. They
then each went their own way. Muhayyisah went to 'Abdullah ibn Sahl
and saw that he had been killed and drenched in blood, so he buried
him and went to Madinah. 'Abd al-Rahman ibn Sahl 4
ã and Muhayyisah
and Huwayyisah
the two sons of Mas'ud, went to the Messenger
of Allah
. 'Abd al-Rahman was about to commence speaking, when the
Messenger of Allah
said: 'The eldest, the eldest.' As 'Abd al-Rahman was
the youngest of the group, he remained silent and the other two spoke. The
Messenger of Allah
asked them: 'Will you take an oath and ask for your
due from the murderer?" He then related the entire hadīth. (Bukhārī, Muslim)
Commentary
This incident transpired after the Muslims had conquered Khaybar and a peace treaty had
been signed stating that the inhabitants would be allowed to stay on in Khaybar.
The Sahabī who was killed was 'Abdullah ibn Sahl
%. His brother was 'Abd al-Rahman
and his cousins were Muhayyisah and Huwayyisah Auge. They went to the Messenger of Allah
to explain what had happened. The Messenger of Allah
gave preference to the eldest
of them to show that those who are elder deserve more respect than those who are younger.
Hadīth 352
﴿ كَانَ يَجْمَعُ بَيْنَ الرَّجُلَيْنِ مِنْ قَتْلَى أُحُدٍ يَعْنِي فِي الْقَبْرِ ، ثُمَّ يَقُولُ
عن جابرِ ﴿له: أن النَّ ◌ُ
: (( أَيُّهُما أكْثَرُ أخذاً للقُرآنِ ؟ )) فَإِذَا أُشيرَ لَهُ إِلَى أَحَدِهِمَا قَدَّمَهُ في اللّحْدِ . رواه البخاري .
Jābir
% narrates that the Messenger of Allah
would place two of the
martyrs of Uhud in a single grave and would ask: "Which of the two had
memorized more of the Qur'an?" When he was pointed out to him, he would
place him into the grave first (i.e. in the direction of the Qiblah). (Bukhārī)
103 Abu Muhammad Sahl ibn Abu Hathmah al-Ansari da was one of the younger Sahabah . He
was eight years old when the Messenger of Allah
passed away. 25 ahādīth are narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
u2Î is a famous mountain outside Madinah Munawwarah which was the scene of the second
major battle fought in Islam. It took place in the third or fourth year after Hijrah. Historians
mention that 70 Muslims were martyred during this battle. The graves of Hamzah age and
Mus'ab ibn 'Umayr ag are to be found at the bottom of the mountain.
Commentary
In the narration of Bukharī more details of the incident are provided. It states that after
he was placed in the grave, the Messenger of Allah
said, "I am a witness for them." He
ordered that they be buried with their blood. He did not perform salah for them, nor were
they given ghusl.
The Messenger of Allah
instructed the Șahabah A
to place the Huffaz first into the
grave, in honour of their noble action of memorising the Qur'an. This teaches us that the
knowledgeable should be honoured above others. It should also serve as an incentive for
others to learn and memorise as much of the Qur'an as possible.
Additional Points
v The Qur'an benefits a person in this world, the grave and the Hereafter.
Hadīth 353
﴿، قَالَ : ((أرَانِي فِي المَنَامِ أَتَسَوَّكُ بِسِوَاكِ ، فَجَاءِنِي رَجُلانِ
: أن النّبيّ
وعن ابن عمر نظيـ
، أحَدُهُما أكبر مِنَ الآخرِ ، فَنَاوَلْتُ السِّوَاكَ الأَصْغَرَ ، فَقِيلَ لِي : كَبِّرْ ، فَدَفَعْتُهُ إِلَى الأكْبَرِ
مِنْهُمَا )) رواه مسلم مسنداً والبخاري تعليقاً .
Ibn 'Umar
narrates that the Messenger of Allah
said: "I saw myself
in a dream using a miswak and two people came to me. One was older than
the other. I gave the miswak to the younger of the two, but I was ordered:
'Give it to the older person.' So, I gave it to the elder of the two." (Bukhārī,
Muslim)
Commentary
Older people should be given preference when they are presented with gifts. They should also
be given preference in speech and should be allowed to walk in front of others as a mark of
honour. However, according to Muhallab , this form of etiquette will apply when people
are not in an organised format. Hence, if they are seated, for example, then the person on
the right should be given preference, rather than the one who is older.

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Additional Points
V The dreams of the Messenger of Allah
were a means of revelation.
v It is permissible to use the miswak of another person; however, it is preferable to wash
it before use.
Hadīth 354
: ((إنَّ مِنْ إِجْلالِ اللهِ تَعَالَى : إِكْرَامَ ذِي
وعن أَبي موسى عليه، قَالَ : قَالَ رَسُول الله :
الشَّيْبَةِ المُسْلِمِ ، وَحَامِلِ القُرآنِ غَيْرِ الغَالِي فِيهِ ، وَالجَافِي عَنْهُ، وَإِكْرَامَ ذِي السُّلْطَانِ الْمُقْسِط
)) حديث حسن رواه أبو داود .
Abū Mūsā &
s narrates that the Messenger of Allah
said: "Part of
respecting the majesty of Allah is to honour a Muslim who is elderly, one
who bears the Qur'an provided he does not exceed the bounds and does
not abandon it, and a just ruler." (Abū Dāwūd)
Vocabulary and Definitions
"An elderly Muslim" refers to a person whose hair has turned white and who has spent a
major portion of his life on īman or serving Islam.
Stall Job- - "One who bears the Qur'an" refers to a Hafiz. The description of bearing the Qur'an
has been used because of the tremendous effort and perseverance required in memorising
it, comprehending its meanings and practising upon its teachings.
Does not exceed the bounds," means that he does not delve into those concepts" - غَيْرِ الغَالِي فِيهِ
which are concealed or ambiguous in meaning. These concepts cannot be grasped by the
human mind and subsequently lead astray those who attempt to delve into them. It could also
mean that he does not exaggerate pronunciation of the letters of the Qur'an, unnecessarily.
gul - "Does not abandon it," means that he does not abandon practising on its teachings,
nor does he forsake reciting it.
Commentary
Scholars have stated that a Hafiz of the Qur'an who abandons it due to laziness, negligence
and giving preference to his worldly desires will not be deserving of this honour. Ibn 'Allan
stated that a Hafiz of the Qur'an who recites its laws but does not practise upon them is
like a donkey carrying a load of books.
Additional Points
v The reference to "exceeding the bounds" points to the importance of maintaining a

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balance in all aspects of life.
v A ruler who governs with justice has been praised because the power and wealth which
come with leadership often create pride that sometimes leads to injustice.
Hadith 355
مرو بن شعيب، عن أبيه، عن جده ع ◌َهُ، قَالَ: قَالَ رَسُول اللـهِ ﴿﴾: (( لَيْسَ مِنَّا
مَنْ لَمْ يَرْحَمْ صَغِيرِنَا ، وَيَعْرِفْ شَرَفَ كَبيرِنَا )) حديث صحيح رواه أبو داود والترمذي ،
وَقالَ الترمذي : (( حديث حسن صحيح )) .
وفي رواية أبي داود : (( حَقَّ كَبِيرِنَا ))
'Amr ibn Shu'ayb narrates from his father, who narrates from his grandfather
that the Messenger of Allah
said: "One who does not show mercy to
our young and does not recognize the honour of our elders is not of us."
(Abū Dāwūd, Tirmidhī)
A narration of Abū Dawud has: "the right of our elders."
Vocabulary and Definitions
É. SJ - "Not of us," means that he does not follow the Sunnah, our guidance and our path.
Commentary
In this context, the meaning of being merciful to the young is that one should be affectionate,
kind and good towards the young. One should not be harsh and hard-hearted. From other
ahādīth, we learn that the Messenger of Allah
joked and even played games with little
children.
It should however be remembered that this hadith does not mean that one should spoil them
or give them all that they ask for; rather, it means that one should nurture them in an Islamic
framework by means of affection, love, mercy and compassion.
Ahādīth of this nature are especially relevant in our times when the elderly are disregarded
and disrespected. Such behaviour is against the Islamic spirit.
Hadith 356
وعن ميمون بن أَبِي شَبِيب رحمه الله: أنَّ عائشة ره مَرَّ بِهَا سَائِلٌ، فَأَعْطَتْهُ كِسْرَةً ، وَمَرَّ
بِهَا رَجُلٌ عَلَيْهِ ثِيَابٌ وَهَيْئَةٌ، فَأَفْعَدَتَهُ ، فَأَكَلَ ، فِقِيلَ لَهَا فِي ذلِكَ ؟ فقَالتْ : قَالَ رَسُول الله
: (( أَنْزِلُوا النَّاسَ مَنَازِلَهُمْ )) رواه أبو داود . لكن قال: ميمون لم يدرك عائشة. وقد

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RIYĀD AL-ȘĀLIĶĪN
ذكره مسلم في أول صحيحه تعليقاً فقال: وذكر عن عائشة ظه قالت : أمرنا رسول الله
أن ننزل الناس منازلهم ، وَذَكَرَهُ الحَاكِمُ أَبُو عبد الله في كتابه (( مَعرِفَة عُلُومِ الحَديث
)) وَقالَ : (( هُوَ حديث صحيح )) .
Maymūn ibn Abī Shabībā104 narrates that a beggar went to 'A'ishah
and she gave him a piece of bread. Then another person dressed in good
clothes and of decent appearance passed by, so she sat him down and he
ate. When she was asked about the difference in her treatment (of the two),
she replied: "The Messenger of Allah
said: 'Treat people according to
their status." (Abū Dāwūd)
Muslim states in his Sahih that it is related that 'A'ishah @
said: "The
Messenger of Allah $
ordered us to treat people according to their status."
Commentary
People should be dealt with according to their age, spirituality, knowledge, respectability
and status because people do not all enjoy an identical status in society. Hence, a slave and
his master cannot be treated equally, nor can a leader and his subjects. Imam Muslim
said that a person of high standing should not be degraded and a person of low standing
should not be elevated, but each should be given his due right. While this is a general rule,
it should be noted that in meting out punishments and legal rulings, all people are equal.
Additional Points
v A scholar who is questioned regarding an action or verdict may substantiate it by
providing proof from the ahadith, as this approach is most effective and more convincing
than simply mentioning a law.
Hadīth 357
هَا، قَالَ : قَدِمَ عُبَيْنَةُ بنُ حِصْن ، فَنَزَلَ عَلَى ابْنِ أَخِيهِ الحُرِّ بنِ قَيسٍ ، وَكَانَ
وعن ابن عباس
مِنَ النَّفَرِ الَّذِينَ يُدْنِهِمْ عُمرُ عَلَهُ، وَكَانَ القُرَّاءُ أَصْحَاب مَجْلِس عُمَرَ وَمُشاوَرَتِهِ ، كُهُولاً
كَانُوا أَوْ شُبَّنَاً ، فَقَالَ عُبَةُ لابْنِ أخيهِ : يَا ابْنَ أَخِي ، لَكَ وَجْهٌ عِنْدَ هَذَا الأَمِيرِ ، فَاسْتَأْذِنْ
◌ِ عَلَيهِ، فاسْتَأَذَن له ، فَإِذِنَ لَهُ عُمَرُ ﴿ه، فَلَمَّا دَخَلَ قَالَ : هِي يَا ابْنَ الخَطَّابِ ، فَواللهِ مَا
تُعْطِينَا الْجَزْلَ، وَلا تَحْكُمُ فِيَنَا بالعَدْلِ، فَغَضِبَ عُمَرُ ﴿هُ حَتَّى هَمَّ أنْ يُوقِعَ بِهِ ، فَقَالَ لَهُ
الحُرُّ : يَا أميرَ الْمُؤْمِنِينَ ، إنَّ الله تَعَالَى قَالَ لِنَبِّهِ ﴿: ﴿خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَاَعْرِضْ
104 Maymun ibn Abī Shabīb
was from among the Tabi'in. He passed away in 83 Hijrī.

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عَنِ الْجُهِلِيْنَ﴾ وَإِنَّ هَذَا مِنَ الجَاهِلِينَ . واللهِ مَا جَاوَزَهَاَ عُمَرُ حِينَ تَلاَهَا عليه ، وكَانَ وَقَّافاً
عِنْدَ كِتَابِ اللهِ تَعَالَى . رواه البخار:
Ibn ‘Abbās
narrates: 'Uyaynah ibn Hisn came to live as a guest with
his nephew, al-Hurr ibn Qays, who was from the group whom 'Umar 4
used to keep in his close company. Those who were well versed in the
Qur'an were part of the assembly of 'Umar
s and those whom he used
to consult, whether they were old or young. 'Uyaynah said to his nephew:
"O my nephew! You have a special relationship with this leader ('Umar
e), so obtain permission for me to meet him." He sought permission and
'Umar & granted it. When 'Uyaynah went to 'Umar
, he said: "Son of
al-Khațțāb! By Allāh, you do not give us sufficient stipends nor do you rule
over us with justice." 'Umar 4
õ became so angry that he wanted to punish
him, but Al-Hurr said to him: "O Amīrul Mu'minin! Allah &s said to His
Messenger&
: 'Adopt forgiveness, command good and ignore the ignorant
ones' and he ('Uyaynah) is from the ignorant ones." By Allah, when al-Hurr
recited this verse, 'Umar de
did not proceed any further. He was one who
adhered strictly to the Book of Allāh &s. (Bukhārī)
Vocabulary and Definitions
"He was one who adhered strictly to the Book of Allah ," means that 'Umar aog held
firmly onto the verses of the Qur'an, gave due importance to them and did not transgress
the limits set by them.
Commentary
This hadith passed in a previous chapter. See hadith 50. It teaches us that 'Umar
kept the
company of the knowledgeable, pious and upright and would consult with them regarding
the affairs of the state. This approach is beneficial because it encourages practising on the
Qur'an and Sunnah, reformation of character and appreciation of the approach and conduct
of the wise.
Hadīth 358
غلاماً ،
وعن أبي سعيد سَمُرة بنِ جُندب ◌ِّهَ، قَالَ: لقد كنت عَلَى عَهْدِ رَسُول اللـه ◌ُ﴾
فَكُنْتُ أَحْفَظُ عَنْهُ ، فَمَا يَمْنَعُنِي مِنَ القَوْلِ إلَّ أَنَّ هَاهُنَا رِجَالاَ هُمْ أَسَنُّ مِّي . مُتَّفَقٌ عَلَيهِ
Abū Sa'īd Samurah ibn Jundub 4og 105 narrates: "I was a young boy in the
105 Abū Sa'īd Samurah ibn Jundub's 40% father passed away when he was young. His mother brought

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RIYĀD AL-ȘĀLIĶĪN
time of the Messenger of Allah
and I used to memorize his words. The
only thing that prevents me from relating them is that there are people
who are elder than me here." (Muslim)
Commentary
Samurah
was around twenty years of age at the time of the demise of the Messenger
of Allāh
Based on this hadith, Ibn 'Allan > stated that according to the Muhaddithin
(scholars of ahādīth) it is disliked for a person to narrate ahadith in an area when another
scholar who is more knowledgeable, older, or has a better memory is available. In such cases,
the younger scholar should refer people to the senior scholar. Regarding sciences besides
ahādīth, there is no harm for a junior scholar to teach or disseminate knowledge in the
presence of one who is senior to him.
Hadīth 359
: (( مَا أَكْرَمَ شَابٌّ شَيْخَاً لِسِنِّهِ إلَّا قَيَّضَ الله لَهُ
وعن أنس ◌َّهُ، قَالَ : قَالَ رَسُول الله
مَنْ يُكْرِمُهُ عِنْدَ سِنِّه)) رواه الترمذي ، وَقالَ : (( حديث غريب )) .
Anas
narrates that the Messenger of Allah
said: "No young person
shows respect to an old man on account of his old age without Allah des
appointing someone to show respect to him when he becomes old." (Tirmidhi)
Vocabulary and Definitions
An "old man" denotes a person who is over 50 years of age.
Commentary
This hadith indicates that good character is an integral component of Islam and that no person
can be a good Muslim without it. According to Ibn 'Allan , the hadith indicates to the
promise that one who honours an elderly person for the pleasure of Allah, He will lengthen
his life until he reaches that same age and He will appoint someone who will honour him as
well. In other words, he will be treated in the same way as he treated his seniors.
him with her to Madinah Munawwarah, where she married a man from the Ansar. The Messenger
of Allāh
permitted Samurah ibn Jundub
&'s to participate in the battle of Uhud. He similarly
participated in many expeditions at the side of the Messenger of Allah
. He later migrated to
Başrah where, Ziyad the governor, would appoint him in his place when he would travel to Kūfa and
he would appoint him over Kūfa when he would travel to Başrah. 123 ahadith are narrated from him
and he passed away in Başrah in 58 or 59 Hijrī.

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CHAPTER 45
باب زيارة أهل الخير ومجالستهم وصحبتهم ومحبتهم وطلب زيارتهم والدعاء منهم وزيارة المواضع
الفاضلة
Chapter on visiting the righteous, sitting with them, adopting their
company, loving them, inviting them, requesting their prayers, and
visiting blessed places
قَالَ الله تَعَالَى : ﴿وَإِذْ قَالَ مُوسَى لِفَتْهُ لَ أَبْرَحُ حَتَّى أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًا ﴾
إِلَى قوله تَعَالَى: ﴿قَالَ لَهُ مُوسَى هَلْ اتَّبِعُكَ عَلَى أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا؟﴾ (الكهف
: ٦٠ - ٦٦ ) ،
Allāh & says: "When Musa said to his young servant: 'I will not give up
until I reach the junction of the two seas even if I have to continue for many
years.' When they reached the junction of the two seas, they forgot their
fish and it tunnelled its way into the sea. When they proceeded further,
Mūsā said to his young servant: 'Bring our food. Without doubt, we have
experienced great fatigue on this journey. He said: 'Did you not see that
when we sought shelter by that rock, I forgot the fish? None but Shaitan
made me forget to mention it. It made its way into the sea in a strange
way.' He said: 'This is exactly what we were seeking.' So they retraced their
steps. They then found a servant of Ours to whom We had granted mercy
from Ourselves and to whom We had imparted Our knowledge. Mūsa said to
him: 'Can I follow you on condition that you teach me some of the special
knowledge that you have been taught?'" (Sūrah al-Kahf, 60-66)
وَقَالَ تَعَالَى: ﴿ وَاصْبِرْ نَفْسَكَ مَعَ الَّذِيْنَ يَدْعُوْنَ رَبَّهُمْ بِالْغَدُوةِ وَالْعَشِىِّ يُرِيْدُوْنَ وَجْهَهُ﴾
( الكهف : ٢٨ ).
Allāh &s says: "Restrain yourself with those who call to their Sustainer
morning and evening, seeking His pleasure." (Sūrah al-Kahf, 28)
Introduction
This chapter deals with adopting the company of the righteous. The Qur'anic verses quoted
above prove the importance of visiting people of knowledge and goodness. It is useful to
accompany them in order to learn from them. Such a relationship is hugely beneficial because

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it enables the carnal self to be protected from the disobedience of Allah &S. It is also known
to be an effective means of protection from the vicious environment of evil and temptation
that makes man vulnerable to sin.
It should be noted that a person who visits the pious should give due consideration to the
appropriate etiquette that is coupled with visiting the pious. This will enhance the benefit
and make a person closer to the pious. We are also encouraged to request their du'a's, as
these are readily accepted by Allah &s.
The chapter also encourages us to visit places of virtue, such as masajid, places of worship of
the pious, or locations which house the relics of the Messenger of Allah
and the Șaņābah
Hadīth 360
: انْطَلِقْ بِنَا إِلَى أُمِّ
وعن أنس طلّهُ، قَالَ: قَالَ أَبُو بكر لِعُمَرَ بِّهَا بَعْدَ وَفَاةِ رسولِ الله
أَيْمَنَ بِّه نَزُورُهَا كَمَا كَانَ رَسُول الله :﴿ يَزُورُهَا، فَلَمَّا انْتَهَيَا إِلَيْهَا، بَكَتْ، فَقَالاَ لَهَا: مَا
يُبْكِيكِ؟ أمَا تَعْلَمِينَ أَنَّ مَا عِنْدَ اللهِ خَيْرٌ لَرَسُولِ اللهِ ﴾، فَقَالَتْ: مَا أَبْكِي أَنْ لاَ أَكُونَ أَعْلَم
أَنَّ مَا عِنْدَ الله تَعَالَى خَيْرٌ لرسول الله ﴿، ولَكِنْ أبكي أنَّ الوَحْيَ قِدِ انْقَطَعَ مِنَ السَّماءِ،
فَهَيَّجَتْهُمَا عَلَى الْبُكَاءِ ، فَجَعَلا يَبْكِيَانِ مَعَهَا . رواه مسلم.
Anas ag narrates that after the demise of the Messenger of Allah
, Abū
Bakr de said to 'Umar
g: "Let us visit Umm Ayman wos as the Messenger
of Allāh
used to visit her." When they went to her, she began crying,
so they asked her: "Why are you crying? Don't you know that that which
is with Allah is better for the Messenger of Allah
?" She replied: "I am
not crying because I do not know that that which is with Allah is better for
the Messenger of Allah
; rather, I am crying because divine revelation
has now come to an end." This prompted them to cry as well and they
began to cry with her. (Muslim)
Commentary
Umm Ayman's wos actual name was Barakah bint Tha'labah; however, she was better known
by her agnomen, Umm Ayman. When Aminah, the mother of the Messenger of Allah
passed away, Umm Ayman w
, cared for him until he came of age. The Messenger of Allah
later freed her and married her to Zayd ibn Haritha . Usamah ibn Zayd de was born
from this union. Umm Ayman was was a virtuous woman and was highly regarded by the
Messenger of Allah
She passed away five months after the demise of the Messenger of

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RIYĀD AL-ȘĀLIĶĪN
Allāh
The Messenger of Allah
displayed tremendous love, honour and respect for
her. He would regularly visit her and referred to her as his mother.
The hadith establishes the practice of visiting the pious, even if they may be lower in rank.
Similarly, it is proven from the action of Abu Bakr dog and 'Umar a
that when men wish
to visit a pious female, they should go in a group and also observe the laws of hijab.
Ibn 'Allan stated that the end of revelation was the chief cause of differences, arguments,
trials, calamities and conflict creeping into the Ummah. It was for this reason that apostasy
spread after the demise of the Messenger of Allah
. If it had not been for the decisive
action of Abu Bakr de, the religion of Islam would have been seriously threatened.
Additional Points
v There can be no Messenger after the demise of the Messenger of Allah
because
revelation ended with the Messenger of Allah
v It is permissible to shed tears upon the demise of the pious.
V The Șahabah
had tremendous love for the Messenger of Allah
and hence found
it extremely difficult to come to terms with his demise.
Hadīth 361
: ((أنَّ رَجُلاَ زَارَ أَخَاً لَهُ فِي قَرِيَةٍ أُخْرَى ، فَأَرْصَدَ الله
وعن أَبي هريرة ﴿له، عن النَّبِّ
تَعَالَى عَلَى مَدْرَجَتِهِ مَلَكاً ، فَلَمَّا أَتَى عَلَيهِ ، قَالَ: أَيْنَ تُريدُ ؟ قَالَ: أُريدُ أخاً لي في هذِهِ
القَريَةِ. قَالَ: هَلْ لَكَ عَلَيْهِ مِنْ نِعْمَة تَرُّبُّهَا عَلَيْهِ؟ قَالَ: لا ، غَيْرَ أَنِّي أَحْبَيْتُهُ فِي الله تَعَالَى ،
قَالَ : فإنِّي رَسُول اللـه إِلَيْكَ بَأَنَّ اللـهِ قَدْ أَحَبَّكَ كَمَا أَحْبَيْتَهُ فِيهِ )) رواه مسلم .
يقال : ((أَرْصَدَهُ)) لِكَذَا: إِذَا وَكَّلَهُ بِحِفْظِهِ ، وَ((المَدْرَجَةُ )) ◌ِفْتْحِ الميمِ والرَّاءِ : الطَّرِيقُ
، ومعنى ( تَرُّبُّهَا ) : تَقُومُ بِهَا ، وَتَسْعَى فِي صَلاحِهَا .
Abu Hurayrah 4% narrates that the Messenger of Allah
said: "A man
went to visit his brother in another town. Allah & sent an angel to lie
in wait in his path. When the man reached the spot where the angel was
waiting, the angel asked him, 'Where are you going?' He replied, 'I am
going to my brother who resides in this town.' The angel asked, 'Do you
owe him any favour for which you are on your way to repay him?' He
replied, 'No, the only reason for my going to him is that I love him for the
sake of Allah &! The angel said, 'I am a messenger sent to you by Allah
The, to tell you that Allah loves you just as you love your brother for

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RIYĀD AL-ȘĀLIĶĪN
His pleasure."" (Muslim)
Commentary
This hadith illustrates the importance of visiting one's brother solely for the pleasure of Allah
Les. When two Muslims meet for Allah's des pleasure it creates love and unity and brings a
special joy to the heart.
Ibn 'Allan des stated that this hadith points to the great virtue of visiting people and loving
them for the pleasure of Allah &S, and it is of the greatest of deeds and most virtuous of
actions that draw a person close to Allah &S, if it is void of any prompting of the carnal self.
In another narration, the Messenger of Allah
said, "He who loves for the sake of Allah,
hates for the sake of Allah, gives for the sake of Allah and withholds for the sake of Allah
has completed īmān." (Abū Dāwūd)
Hadīth 362
وعنه ، قَالَ : قَالَ رَسُولِ اللهِ ﴿: ((مَنْ عَادَ مَرِيضاً أَوْ زَارَ أخاً لَهُ في الله، نَادَاهُ مُنَادٍ : بِأَنْ
طِبْتَ، وَطَابَ مَمْشَاكَ ، وَتَبَوَّأْتَ مِنَ الجَنَّةِ مَنْزِلاً)) رواه الترمذي ، وَقالَ : (( حديث حسن
))، وفي بعض النسخ : (( غريب )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
visits a sick person or his brother for the pleasure of Allah &s, a caller
(angel) announces to him: 'May you be blessed, may your walking be blessed
and may you receive an abode in Paradise." (Tirmidhi)
Vocabulary and Definitions
Eib - "May you be blessed", according to Ibn 'Allan , means that 'you have unlocked a
great reward from Allah &S, or you have been purified of sin due to Allah's & forgiveness.'
La's Club - "May your walking be blessed," according to 'Allamah Tibi , means 'may your
pathway towards the Hereafter be free from evil traits and illuminated with beautiful
qualities.'
Commentary
This short hadith states the enormous reward of visiting a Muslim brother or a sick person.
However, as the hadith states, it should be done solely for the pleasure of Allah &s.
Hadīth 363
، قَالَ : (( إِنَّمَا مَثلُ الجَلِيسِ الصَّالِحِ وَجَلِيسٍ
وعن أبي موسى الأشعري بُّه أن النبي

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RIYĀD AL-ȘĀLIĶĪN
السُّوءِ، كَحَامِلِ المِسْكِ ، وَنَافِخِ الْكِيرِ، فَحَامِلُ الْمِسْكِ: إمَّا أنْ يُحْذِيَكَ، وَإِمَّا أنْ تَبَْاعَ مِنْهُ
، وَإِمَّا أنْ تَجِدَ مِنْهُ ريحاً طَيَِّةً ، وَنَافِخُ الكِبرِ : إِمَّا أنْ يُحْرِقَ ثِيَابَكَ ، وَإِمَّا أنْ تَجِدَ مِنْهُ رِيحاً
مُنِنَةً )) مُتَّفَقٌّ عَلَيْهِ .
Abū Musa al-Ash'arī & narrates that the Messenger of Allah
said: "The
example of a good companion and an evil companion is like that of a seller
of musk (perfume) and one who blows the bellows (i.e. a blacksmith). One
who sells musk will give you some, you may purchase some from him or
you will at least inhale good fragrance by being with him. As for the one
who blows the bellows, he will either burn your clothes, or you will inhale
a foul smell by being with him." (Bukhārī, Muslim)
Commentary
The positive effects of righteous company are many: one reaps many divine rewards and
favours, one learns etiquette and good behaviour, and one earns praise because a person is
generally classified according to the company he adopts. The harms of evil company are also
many: one earns rebuke, one develops evil habits and one ends up in disgraceful situations.
Additional Points
v Musk is pure and is permissible to sell because the Messenger of Allah
praised it.
Hadīth 364
وعن أبي هريرة ﴿ُّهُ، عن الَّبِيّ :﴿، قَالَ: (( تُنْكَحُ المَرْأَةُ لأَرْبَعِ: لِمَالِهَا، وَلِحَسَبِهَا ،
وَلِجَمَالِهَا ، وَلِدِيِهَا، فَاظْفَرْ بِذاتِ الدِّينِ تَرَبَتْ يَدَاك )) مُتَّفَقٌّ عَلَيْهِ .
ومعناه : أنَّ النَّاسَ يَقْصِدونَ في العَادَة مِنَ المَرْأةِ هذِهِ الخِصَالَ الأَرْبَعَ ، فَاحْرَصْ أنتَ عَلَى
ذَاتِ الدِّينِ ، وَاْفَرْ بِهَا ، وَاحْرِصْ عَلَى صُحْبَتِها .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A woman
is married for four reasons: her wealth, her lineage, her beauty or her
religiosity. Choose a woman for her religiosity. May your hands be soiled."
(Bukhārī, Muslim)
This means that people generally marry a woman based on these four
reasons. You should marry a woman who is religiously inclined, do your
best to find a woman like her and be desirous of her companionship.

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RIYĀD AL-ȘĀLIĶĪN
Vocabulary and Definitions
The words "may your hands be soiled" can be explained in several ways. Firstly, the literal
meaning is intended; hence, it is a supplication against the person that if he does not act
according to the words of advice, he will suffer evil consequences. Secondly, the literal
meaning is not intended, rather, it is used to motivate and encourage a person so that he
may give due importance to the subject of discussion.
Commentary
The hadith fits in with the central Islamic teaching of making religious teachings the goal
of all life endeavours.
A man chooses to marry a particular woman for various reasons. A woman who is married
for her wealth may give a sense of financial security to her husband. Similarly, status and
lineage may cause a man to gain pride over the nobility of his wife's family. In addition,
physical beauty is primarily sensual. These factors however do not necessarily lead to a stable
marriage. In comparison, religiosity is based on guidance and truth, hence a woman chosen
for this reason will in all probability lead to a sound and stable union.
Pious spouses benefit one in many ways. Being Allah-conscious, they respect His law and
adopt the Sunnah resulting in divine blessings in this world and the Hereafter. Pious spouses
seek to rear pious children producing righteous homes and virtuous communities.
Good companionship in marriage is of utmost importance because a spouse is one's closest
companion. He or she shares one's joys and grief, keeps one's secrets, protects one's wealth,
rears one's children and gives counsel and advice. Spouses who see to these responsibilities
with the overriding quality of Allah-consciousness strengthen the marriage bond.
It should be noted that this hadith does not prohibit one from considering the remaining three
qualities in the choice of a spouse. On the contrary, the Messenger of Allah
encouraged
young men to view their prospective brides for the purpose of assuring natural compatibility.
However, the Messenger of Allah
encouraged that one should not consider beauty, lineage
and wealth to be the only yardsticks in considering a spouse. These should be secondary. The
primary consideration should be religiosity.
Hadith 365
؛ لِجبريل : (( مَا يَمْنَعُكَ أنْ تَزُورنَا أكثَر مِمَّا تَزُورنَا
وعن ابن عباس ◌َّهَا، قَالَ: قَالَ النَّبِيّ {﴾
(؟ )) فَزَلَتْ: ﴿ وَمَا نَزَُّ إِلَّ بِامْرِ رَبِّكَ لَهُ مَا بَيْنَ اَيْدِيْنَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذُلِكَ﴾ (مريم:
٦٤) رواه البخاري .

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Abbas
narrates that the Messenger of Allah
said to Jibra'īl
"What prevents you from visiting us more often?" This verse was then
revealed: "We only descend by the command of your Sustainer. To Him
belongs whatever is in front of us, whatever is behind us and whatever is
between the two." (Bukhārī)
Commentary
Another narration explains this hadith further: "There had been a delay of forty days since
Jibra'il &
came to the Messenger of Allah." When he arrived the Messenger of Allah
said to him, "O Jibra'il, you only descend when we are desirous to meet you." Jibra'il
said, "I was more desirous of meeting you, but I am restricted by the command of Allah."
Allah des then instructed Jibra'il to convey the verse, "We only descend by the command of
your Sustainer ... "
According to another narration, the Quraish requested the Messenger of Allah
for
information about the Dwellers of the Cave. The Messenger of Allah
waited fifteen days
before revelation came. The Messenger of Allah
then asked Jibra'il
& the reason for his
delay in coming and he recited the quoted verse in explanation.
The hadith is an indication of the love of the Messenger of Allah
to meet Jibra'īl
le on
a regular basis and his enthusiasm to acquire knowledge from him.
Hadīth 366
، قَالَ : (( لا تُصَاحِبْ إلَّ مُؤْمِناً، وَلاَ يَأْكُلْ
وعن أبي سعيد الخدري ◌ُّه ، عن النَّبِّ
طَعَامَكَ إلاَّ تَقِيُّ )) . رواه أبو داود والترمذي بإسناد لا بأس بِهِ .
Abū Sa īd al-Khudrī &
narrates that the Messenger of Allah
said: "You
should befriend none but a believer and none except a righteous person
should eat your food." (Abū Dāwūd, Tirmidhī)
Commentary
This hadith prohibits Muslims from befriending and intimately associating with disbelievers
because their behaviour, lifestyle and thinking may be detrimental to spirituality. In
particular, inviting evil acquaintances for meals creates love and attachment towards them,
hence this has been discouraged. According to some scholars, the wisdom behind the ruling
is that feeding the pious is a means of promoting good, while feeding those who are immoral
is a means of promoting sin.
According to 'Allamah Suyuti , the injunction for only the righteous to partake of one's

436 €
RIYĀD AL-ȘĀLIĶĪN
food refers only to invitations for meals and does not prohibit one from giving food to those
who are poor or in need.
Hadīth 367
، قَالَ : ((الرَّجُلُ عَلَى دِينِ خَلِيلِهِ ، فَلَنْظُرْ أَحَدُكُمْ مَنْ
وعن أبي هريرة ﴿ه : أن النَّبِيّ
يُخَالِلُ)) رواه أَبُو داود والترمذي بإسناد صحيح، وَقالَ الترمذي : (( حديث حسن )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A person
follows the religion of his friend, so carefully consider who you befriend."
(Abū Dāwūd, Tirmidhī)
Commentary
This hadith reiterates the importance of adopting good company and choosing righteous
friends.Imam Ghazalī (, has mentioned five qualities that one needs to search for in a friend:
1. He needs to be sane and intelligent.
2. His character needs to be good.
3. He should not be an open sinner because one who does not respect Allah's & laws will
not be trustworthy to his fellow man.
4. He should not be an innovator of false practices in Islam.
5. He should not be one who greedily chases the world and its luxuries.
Hadith 368
، قَالَ : ((المَرْءُ مَعَ مَنْ أَحَبَّ )) مُتَّفَقٌ عَلَيْهِ.
ـة : أن النَّبِّ
وعن أبي موسى الأشعري
: الرَّجُلُ يُحبُّ القَومَ وَلَمَّا يَلْحَقْ بِهِمْ؟ قَالَ: ((المَرْءُ مَعَ مَنْ أَحَبَّ )).
وفي رواية : قيل للنبي ث
Abū Musa al-Ash'arī as narrates that the Messenger of Allah
said:
"A person shall be with those whom he loved (on the day of Qiyamah)."
(Bukhārī, Muslim)
Another narration has: The Messenger of Allah
was asked: "A person
loves a particular people but has not joined them as yet." He replied: "A
person shall be with those whom he loved."
Commentary
This hadith encourages every believer to develop love for the Messengers, Șahabah, scholars
and the righteous. Similarly, a person should choose good friends so that he may enter with
them into Paradise. This togetherness does not necessitate that the rank of the lover and

437
RIYĀD AL-ȘĀLIĶĪN
the beloved be identical, neither does it mean that both will be rewarded in an identical
manner. The rewards and ranks of people will differ according to the quantity and quality
of their deeds.
Hadīth 369
)):
:: مَتَى السَّاعَةُ ؟ قَالَ رَسُول الله
: أنّ أعرابيا قال لرسول الله
وعن أنس
مَا أَعْدَدْتَ لَهَا؟ )) قَالَ: حُبَّ الله ورسولِهِ ، قَالَ: ((أَنْتَ مَعَ مَنْ أَحْبَبْتَ)) مُتَّفَقُّ عَلَيْهِ،
وهذا لفظ مسلم .
وفي رواية لهما : مَا أَعْدَدْتُ لَهَا مِنْ كَثِيرِ صَوْمٍ ، وَلَاَ صَلَةٍ ، وَلاَ صَدَقَةٍ ، وَلَكِنِّي أُحِبُّ الله
وَرَسُولَهُ .
Anas ag narrates that a Bedouin asked the Messenger of Allah
: "When
is the Final Hour (Qiyamah)?" The Messenger of Allah
asked: "What have
you prepared for it?" He replied: "I have love for Allah and His Messenger."
The Messenger of Allah
said: "You shall be with those whom you love."
(Bukhārī, Muslim)
Another narration of Bukhārī and Muslim has: "I have not prepared for it
with many fasts, prayers or charity, however I have love for Allah and His
Messenger."
Vocabulary and Definitions
"Love for Allah and His Messenger," necessitates that one should obey them and follow their
commands.
"I have not prepared for it with many fasts, prayers or charity" refers to optional acts of
worship because the obligatory ones need to be compulsorily performed.
Commentary
The issue of Qiyamah crossed the minds of the Sahabah
s just as it interests many people
today. The Messenger of Allah
wisely turned the attention of the questioner towards a
matter of greater merit, which is to prepare for the day of Qiyamah by means of good deeds.
The Sahābī de did not attach much value to his good actions due to his humility and rather
declared his love for Allah &s and His Messenger
. However, we have no reason to doubt
his good actions, because one who truly loves Allah &s and His Messenger
will naturally
follow their teachings.

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 370
، فَقَالَ : يَا رَسُول الله ، كَيْفَ
وعن ابن مسعود له ، قَالَ : جاء رجلٌ إلى رَسُولِ الله
: ((المَرْءُ مَعَ مَنْ أَحَبَّ
تَقُولُ فِي رَجُلِ أَحَبَّ قَوْماً وَلَمْ يَلْحَقْ بِهِمْ ؟ فَقَالَ رَسُول الله .
)) مُتَّفَقٌّ عَلَيْهِ .
Ibn Mas'ud 4% narrates that a man came to the Messenger of Allah
and
said: "O Messenger of Allah! What do you have to say about a person who
loves a people but has not joined them as yet?" The Messenger of Allah
replied: "A person shall be with those whom he loved." (Bukhārī, Muslim)
Hadith 371
، قَالَ : ((النَّاسُ مَعَادِنُ كَمَعَادِنِ الذَّهَبِ وَالِضَّةِ ،
وعن أبي هريرة ﴿ه، عن النَّبِّ
خِيَارُهُمْ في الجَاهِلِيَّةِ خِيَارُهُمْ فِي الإسْلاَمِ إِذَا فَقَهُوا، وَالأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ ، فَمَا تَعَارَفَ
مِنْهَا ائْتَلَفَ ، ومَا تَنَاكَرَ مِنْهَا اخْتَلَفَ )) رواه مسلم .
وروى البخاري قوله: ((الأَرْوَاحُ ... )) إلخ مِنْ رواية عائشة
Abū Hurayrah
narrates that the Messenger of Allah
said: "People
are mines like the mines of gold and silver. Those who were best during
the times of ignorance (jahiliyyah) shall be the best in the era of Islam,
provided they have an understanding of Islam. Souls are troops of armies.
Those that recognised each other (in 'Alam al-Arwah), will be inclined to
each other (in this world). Those that were detached from each other will
be disinclined to each other." (Muslim)
Commentary
Mines contain precious gems and they contain worthless dirt. Mankind is the same. Some
people are good and others are not. In addition, just as the valuable gems and worthless dirt
are extracted from a mine and exposed to others, the inner goodness or wretchedness of
people become apparent to other people.
In 'Ālam al-Arwah the souls were gathered and testified to the rubūbiyyat (lordship) of Allah
&S. Those that recognised each other then, also grouped together in this world after they
were placed into the bodies of men. Similarly, those souls that were not attracted to each
other, did not group together in this world.
Based on this hadith, Ibn al-Jauzī (> stated that if a person dislikes a virtuous individual, he

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should pursue the underlying cause for the dislike so that he is cleansed of it.
Hadith 372
وعن أُسَيْر بن عمرو ، ويقال: ابن جابر وَهُوَ - بضم الهمزة وفتح السين المهملة - قَالَ :
كَانَ عُمَرُ بْنُ الْخَطَّابِ رِّهِ إِذَا أَتَى عَلَيْهِ أَمْدَادُ أَهْلِ اليَمَنِ سَأَلَّهُمْ : أَفِيَكُمْ أَوَيْسُ بْنُ عَامِرٍ ؟
حَتَّى أَتَى عَلَى أُوَيْسِ لِهِ ، فَقَالَ لَهُ : أَنْتَ أُوَيْسُ ابْنُ عَامِرٍ ؟ قَالَ : نَعَمْ ، قَالَ : مِنْ مُرَادٍ ثُمَّ
مِنْ قَرَنٍ ؟ قَالَ: نَعَمْ . قَالَ: فَكَانَ بِكَ بَرَصٌ ، فَبَأْتَ مِنْهُ إِلَّ مَوْضِعَ دِرْهَمٍ؟ قَالَ : نَعَمْ . قَالَ
: لَكَ وَالِدةٌ؟ قَالَ: نَعَمْ . قَالَ: سَمِعْتُ رَسُول اللـهِ ﴾، يقول: (( يَأْتِي عَلَيْكُمْ أُويْسُ بْنُ
عَامِرٍ مَعَ أَمْدَادِ أهْلِ الْيَمَنِ مِنْ مُرَادٍ ، ثُمَّ مِنْ قَرَنٍ كَانَ بِهِ بَرَصِّ ، فَبَرَأَ مِنْهُ إلَّ مَوْضِعَ دِرْهَمٍ ،
لَهُ وَالدَةٌ هُوَ بِهَا بِّ لَوْ أَقْسَمَ عَلَى الله لَبَرَّهُ، فإنِ اسْتَطَعْتَ أنْ يَسْتَغْفِرَ لَكَ فَافْعَل )) فَاسْتَغْفِرْ
لِي فَاسْتَغْفَرَ لَهُ ، فَقَالَ لَهُ عُمَرُ: أَيْنَ تُريدُ ؟ قَالَ: الكُوفَةَ ، قَالَ : ألاَ أَكْتُبُّ لَكَ إِلَى عَامِلِهَا ؟
قَالَ : أَكُونُ فِي غَبْرَاءِ النَّاسِ أَحَبُّ إِلَيَّ، فَمَّا كَانَ مِنَ العَامِ المُقْبِلِ حَجَّ رَجُلٌ مِنْ أَشْرَافِهِمْ ،
فَوَافَقَ عُمَرَ ، فَسَأَلَهُ عَنْ أُوَيْسٍ ، فَقَالَ: تَرَكْتُهُ رَثَّ البَيْتِ قَليلَ المَنَاعِ ، قَالَ : سَمِعْتُ رَسُول
اللهِ ﴾، يقولُ: ((يَأْتِي عَلَيْكُمْ أُوَيْسُ بْنُ عَامِرٍ مَعَ أَمْدَادٍ مِنْ أهْلِ الْيَمَنِ مِنْ مُرَادٍ ، ثُمَّ مِنْ
قَرَنٍ ، كَانَ بِهِ بَرَصِّ فَرَأَ مِنْهُ إِلَّ مَوضِعَ دِرْهَمٍ ، لَهُ وَالِدَةٌ هُوَ بِهَا بِّ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ ،
فَإِنِ اسْتَطْعتَ أنْ يَسْتَغْفِرَ لَكَ ، فَافْعَلْ )) فَأَتَى أُوَيْساً، فَقَالَ: اسْتَغْفِرْ لِ . قَالَ: أَنْتَ أحْدَثُ
عَهْدَاً بِسَفَرٍ صَالِحٍ ، فَاسْتَغْفِرْ لي. قَالَ: لَقِيتَ عُمَرَ؟ قَالَ: نَعَمْ ، فَاسْتَغْفَرَ لَهُ ، فَفَطِنَ لَهُ
النَّاسُ ، فَانْطَلَقَ عَلَى وَجْهِهِ . رواه مسلم .
وفي رواية لمسلم أيضاً عن أُسَيْر بن جابرِ ط ◌ُهُ: أَنَّ أهْلَ الكُوفَةِ وَفَدُوا عَلَى عُمَرَ ﴿ه، وَفِيهِمْ
رَجُلٌ مِمَّنْ كَانَ يَسْخَرُ بِأُوَيْسٍ ، فَقَالَ عُمَرُ : هَلْ هاهُنَا أَحَدٌ مِنَ القَرَنِّينَ ؟ فَجَاءَ ذلِكَ الرَّجُلُ
، فَقَالَ عمرُ: إِنَّ رَسُول الله ﴿ قَدْ قَالَ: ((إنَّ رَجُلاَ يَأْتِيكُمْ مِنَ الْيَّمَنِ يُقَالُ لَهُ: أُوَيْسٌ ،
لاَ يَدَعُ بِالْيَمَنِ غَيْرَ أُمِّ لَهُ ، قَدْ كَانَ بِهِ بَيَاضٌ فَدَعَا الله تَعَالَى، فَأَذْهَبَهُ إِلَّ مَوضِعَ الدِّينَارِ أَو
الدِّرْهَمِ ، فَمَنْ لَقِيَهُ مِنْكُمْ ، فَلْيَسْتَغْفِرْ لَكُمْ )) .
وفي رواية لَهُ: عن عمر ﴿هَ، قَالَ: إِنِّي سَمِعْتُ رَسُول الله :﴿ه، يقول: ((إنَّ خَيْرَ التَّابِعِينَ
رَجُلٌ يُقَالُ لَهُ : أُوَيْسٌ ، وَلَهُ وَالِدَةٌ وَكَانَ بِهِ بَيَاضٌ ، فَمُرُوهُ ، فَلْيَسْتَغْفِرْ لَكُمْ)) .
قوله : ((غَبْرَاءِ النَّاسِ)) بفتح الغين المعجمة ، وإسكان الباءِ وبالمد : وهم نُقَرَاؤُهُمْ
وَصَعَالِيكُهُمْ وَمَنْ لا يُعْرَفُ عَيْنُهُ مِنْ أخلاطِهِمْ (( وَالأَمْدَادُ )) جَمْعُ مَدَدٍ : وَهُمُ الأَعْوَانُ

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وَالنَّاصِرُونَ الَّذِينَ كَانُوا يُمِدُّونَ المُسْلِمِينَ في الجهَاد .
Usayr ibn 'Amr - and according to others, Usayr ibn Jābir106
- narrates:
"Whenever the delegations from Yemen would come to 'Umar ibn al-Khattab
,he would ask them: 'Is there anyone by the name of Uways ibn 'Āmir
among you?'. Finally, Uways > arrived and 'Umar
asked him: 'Are you
Uways ibn 'Amir?' He replied: 'Yes.' He asked: 'Are you from the Murad
family, which is from the Qarn tribe?' He replied: 'Yes.' He asked: 'Were
you afflicted by leprosy and then cured except for a spot, which is the
size of a dirham?' He replied: 'Yes.' He asked: 'Do you have a mother?' He
replied: 'Yes.' 'Umar a
said: 'I heard the Messenger of Allah
saying:
Uways ibn 'Amir will come to you with the delegations of Yemen. He is
from the Murad family, which is from the Qarn tribe. He was afflicted
by leprosy and was then cured except for a spot, which is the size of a
dirham. He has a mother to whom he is obedient. If he were to take an
oath in the name of Allah &S, He will fulfil it for him. (0 'Umar!) If you
are able to ask him to seek forgiveness for you, you should do so.' So I ask
you to seek forgiveness for me and Uways & then sought forgiveness for
'Umar de. 'Umar
" then asked him: 'Where do you intend going now?'
He replied: 'Kūfah.' 'Umar 4% asked: 'Should I write a letter in your favour
to the governor of Kufah?' He replied: 'I prefer to be included among the
poor (whom nobody bothers about).' The following year, a noble person
from the people of Yemen came to perform haj. This person met 'Umar
and 'Umar &
s asked him about Uways. The man said: 'I found him living
a very simple life with very few possessions.' 'Umar
s said to the man:
'I heard the Messenger of Allah
saying: 'Uways ibn 'Āmir will come to
you with the delegations of Yemen. He is from the Murad family, which
is from the Qarn tribe. He was afflicted by leprosy and was then cured
except for a spot, which is the size of a dirham. He has a mother to whom
he is dutiful. If he were to take an oath in the name of Allah &s, He will
fulfil it for him. (0 'Umar!) If you are able to ask him to seek forgiveness
for you, you should do so.' So he went to Uways and said to him: 'Seek
forgiveness for me.' He replied: 'You have just now returned from a noble
journey. You should rather seek forgiveness for me' Uways then asked:
106 Usayr ibn Jābir
was ten years old upon the demise of the Messenger of Allah
as stated
by Ibn Ma'în 0. He lived until the era of Hajjaj ibn Yusuf. He narrated 2 ahadith from the Messenger
of Allāh
. The scholars of Kufah called him Usayr ibn 'Āmir