Indexed OCR Text

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Vocabulary and Definitions
"We can find no place for it except the soil," means that they had large quantities of wealth
and were constrained to hide it in the ground due to fear of theft. It could also refer to
utilising wealth to construct buildings.
Commentary
This hadith teaches us that it is not appropriate to desire death because of any difficulty.
Qays ibn Abī Hāzim's
statement that the world did not cause any decrease in those who
passed away meant that they lived a life of poverty hence the world did not cause a decrease in
their eternal rewards. On the other hand, those who came later enjoyed much worldly wealth
due to conquests and it made them lax and caused them to be denied of the eternal reward.
"A Muslim is rewarded for everything he spends except what he builds on this soil" means
that a Muslim will not be rewarded for constructing unnecessary structures, which are
extravagant and boastful.
Additional Points
v Cautery is a beneficial form of treatment for some diseases.
CHAPTER 68
باب الورع وترك الشبهات
Chapter on piety and abstaining from the doubtful
قَالَ اللهُ تَعَالَى: ﴿وَتَحْسَبُوْنَهُ هَيِّنَا وَّهُوَ عِنْدَ اللهِ عَظِيْمٌ﴾ (النور: ١٥)،
Allāh &s says: "You think that the matter is trivial, whereas it is grave in
Allāh's sight." (Sūrah al-Nūr, 15)
وقال تَعَالَى: ﴿إِنَّ رَبَّكَ لَبِالْمِرْصَادِ ﴾ (الفجر:
Allāh &s says: "Surely your Sustainer is Ever Vigilant." (Sūrah al-Fajr, 14)
Hadith 588
وعن النعمان بن بشيرِ ظُهَ، قَالَ: سَمِعْتُ رسول الله :﴿ه، يقول: ((إنَّ الحَلاَلَ بَيِّنٌ، وَإِنَّ
الحَرامَ بَيِّنٌ ، وَبَيْنَهُمَا مُشْتَبَهَاتٌ لاَ يَعْلَمُهُنَّ كَثِيرٌّ مِنَ النَّاسِ ، فَمَنِ اتَّقَى الشُّبُهَاتِ ، اسْتَبْرَأَ لِدِينِ

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وَعِرْضِهِ ، وَمَنْ وَقَعَ فِي النُّبُهَاتِ وَقَعَ في الحَرَامِ ، كَالرَّاعِي يَرْعَى حَوْلَ الحِمَى يُوشِكُ أنْ
يَرْتَعَ فِيهِ ، ألاَ وَإِنَّ لَكُلّ مَلِكٍ حِمَىَ ، ألاَ وَإِنَّ حِمَى اللهِ مَحَارِمُهُ ، ألاَ وَإِنَّ فِي الجَسَدِ مُضْغَةً
إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، ألاَ وَهِيَ القَلْبُ )) متفقٌ عَلَيْهِ
، وروياه مِنْ طرقٍ بِألفَاظِ متقاربةٍ .
Al-Nu'mān ibn Bashīr
narrates: I heard the Messenger of Allah
saying: "The halal (lawful) is clear and the harām (unlawful) is clear, but
between the two there are doubtful things about which many people have no
knowledge. Whoever abstains from things, which are doubtful has protected
his religion and his honour. Whoever gets involved in doubtful things is
bound to be involved in the unlawful, just like a shepherd who grazes his
sheep near a private sanctuary. He is bound to graze his flock there. Listen!
Every king has a private sanctuary and the private sanctuary of Allah &
is comprised of those things, which He has made unlawful. Listen! There is
a piece of flesh in the body, the nature of which is that when it is sound,
the entire body will be sound and if it is unhealthy, the entire body will
be unhealthy - it is the heart." (Bukhārī, Muslim)
Vocabulary and Definitions
Halal and harām are clear in the sense that every intelligent person knows the difference
between them. Haram includes all forms of impermissible speech or actions, and items such
as pork, urine, flowing blood, etc.
Doubtful matters are those that have no clear sign of being either halal or haram and are not
clearly stated in the Qur'an or Sunnah as such. The scholars pass a decree upon their status
after analysis through analogy. According to Imam Nawawī
, doubtful matters refer to
those things that can be proved to be both halal and harām.
Commentary
The hadith encourages us to recognise halal and haram and to abstain from the doubtful.
Just as a shepherd fears grazing his sheep near the sanctuary of the king for fear of being
punished for trespassing, we should avoid doubtful matters out of fear that they may lead
us towards harām.
This hadith occupies a pivotal role in Islam. Some scholars regard it as a third of Islam. The
great scholar of hadith, Imam Abu Dawud said, "I wrote five hundred thousand ahadith of
the Messenger of Allah
. From these I chose four thousand eight hundred ahadith. From
these, four ahadith are sufficient for a person's religion: 'Actions are gauged by intentions',

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'the halal is clear and the haram is clear', 'the beauty of a man's Islam is his avoiding that
which does not concern him' and 'any of you cannot be a believer unless he loves for his
brother what he loves for himself."
According to Ibn Hajar (0, one should abstain from doubtful matters because if these are by
nature haram one will be saved from them and if they are by nature halal one will rewarded
for his noble intention of desiring to abstain from harām.
The hadith also teaches us to focus upon reformation of the soul.
Hadith 589
وعن أنسٍ لَّهِ: أنَّ النبيَّ لُ﴿ وَجَدَ تَمْرَةً فِي الطَّرِيقِ ، فَقَالَ: (( لَوْلاَ أَنِّي أَخَافُ أَنْ تَكُونَ
مِنَ الصَّدَقَةِ لأَكَلْتُهَا )) متفقٌ عَلَيْهِ .
Anas 4og narrates that the Messenger of Allah
found a date on the road
and said: "If I did not fear that it is a date of charity, I would have eaten
it." (Bukhārī, Muslim)
Commentary
This hadith teaches us the importance of exercising caution in matters of doubt.
Additional Points
V The Messenger of Allah
never accepted zakāh or Nafl sadaqah for his personal use.
v It is permissible for a person to utilise an object of little value if he finds it in a communal
area and is convinced that its owner will not search for it.
Hadith 590
، قَالَ : ((البِرُّ : حُسْنُ الخُلُقِ، وَالإِثْمُ : مَا
وعن النَّاسِ بن سمعان طلّة ، عن النبيِّ
حَاكَ فِي نَفْسِكَ ، وَكَرِهْتَ أَنْ يَطَّلِعَ عَلَيْهِ النَّاسُ )) رواه مسلم.
(( حَاكَ )) بِالحاءِ المهملةِ والكافِ : أَيْ تَرَدَّدَ فِيهِ .
Al-Nawwas ibn Sam an 4% narrates that the Messenger of Allah
said:
"Righteousness is good character, while sin is that which creates doubt in
your heart and you dislike that people become aware of it." (Muslim)
Commentary
The hadith defines righteousness and sin. It teaches us that the best form of righteousness
is to be embodied with admirable character. This encompasses, amongst other things, to

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deal with people with a pleasant countenance, to save others from harm, to be kind and
helpful, to love for others what one loves for oneself, to be just and to give preference to
others over oneself.
Sin is defined as having two attributes. It creates doubts and uneasiness within a person that
he is committing a sin, and it leads to a fear that one will be embarrassed if others get to
know about it. This happens because Allah des has created within the natural disposition of
man the ability to differentiate between right and wrong, and good and evil. A true Muslim
should therefore ask himself whether he should proceed with any particular action and his
heart will guide him towards good. This will apply if one's heart and soul are not debased
to such an extent that differentiating between good and evil is difficult.
Hadith 591
◌ِ، فَقَالَ: (( جئتَ تَسْألُ عَنِ البِرِّ ؟ ))
وعن وَابِصَةَ بن مَعبدٍ ﴿هُ، قَالَ: أَتَيْتُ رَسُول الله ﴾
قُلْتُ : نَعَمْ ، فَقَالَ: ((اسْتَفْتِ قَلْبَكَ ، البُّ : مَا اطْمَأَنَّت إِلَيْهِ النَّفْسُ ، وَاطْمَأَنَّ إِلَيْهِ القَلْبُ ،
وَالإِثْمُ : مَا حَاكَ فِي النَّفْسِ ، وَتَرَدَّدَ فِي الصَّدْرِ ، وَإِنْ أَقْتَاكَ النَّاسُ وَأَفْتُوكَ )) حديث حسن
، رواه أحمد والدَّارِمِيُّ فِي مُسْنَدَيْهِمَا .
Wabisah ibn Ma'bad137 a narrates: "I came to the Messenger of Allah
and he said: 'Have you come to ask about righteousness?' I replied: 'Yes.'
He said: 'Ask your heart. Righteousness is that with which the soul is at
peace and the heart is at peace; and sin is that which creates doubt in the
heart and causes hesitation in the chest, even if people give you a verdict,
even if people give you a verdict." (Ahmad, al-Dārimī)
Commentary
In this hadith, the Messenger of Allah
explained an easy method of determining whether
one should pursue an action. One should introspect and contemplate in order to reach the
truth, even if others say that the action is permissible. For example, if one is faced with the
choice of doing business with a person whose income is primarily from haram sources, one
should avoid it due to the doubt that he combines his halal income with that which is harām.
Hence, a religious verdict may sometimes give the permission to proceed in a transaction, but
if a person has doubts of its permissibility, taqwa and caution will demand that it be avoided.
137 Wābisah ibn Ma'bad
was from Kufa and accepted Islam amongst ten others at the hand of
the Messenger of Allah
Due to the fear of Allah des, he would weep excessively. 11 ahadith are
narrated from him.

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Scholars have stated that this principle of questioning the heart applies to a heart that is
pure and that has not been overly polluted with immoral desires.
Additional Points
V It was a miracle that the Messenger of Allah
came to know what this Şahabī
é was
thinking before the latter could inform him.
Hadīth 592
لمهملة وفتحها - عُقْبَةَ بنِ الحَارِثِ ﴿هَ: أَنَّهُ تَزَوَّجَ ابنَةً
وعن أَبِي ◌ِرْوَعَةَ - بكسر السين ا
لأبي إِهَابٍ بن عزيزٍ ، فَتَتَهُ امْرَأَةٌ ، فَقَالَتْ: إنّي قَدْ أرضَعْتُ عُقْبَةَ وَالَِّي قَدْ تَزَوَّجَ بِهَا. فَقَالَ
لَهَا عُقْبَةُ: مَا أَعْلَمُ أَنَّك أرضَعْنِي وَلاَ أَخْبَرْتِنِي، فَرَكِبَ إِلَى رسول الله :﴿ بِالمَدِينَةِ، فَسَأَلَهُ
: (( ◌َيْفَ؟ وَقَدْ قِيلَ)) فَفَارَقَهَا عُقْبَةُ وَنَكَحَتْ زَوْجاً غَيْرَهُ . رواه
: فَقَالَ رسول الله
البخاري .
((إِهَابٌ)) بكسر الهمزة وَ((عَزيزٌ )) بفتح العين وبزاي مكررة .
Abū Sirwa ah 'Uqbah ibn al-Harith 4% narrates that he married a daughter
of Abū Ihab ibn 'Azīz. A woman later came to him and said: "I breast-fed
'Uqbah and the woman he married." 'Uqbah said: "I did not know that you
breast-fed me and nor did you tell me." So he went to the Messenger of
Allāh
in Madinah and asked him about it. The Messenger of Allah
said: "How can you remain together when that has been said?" So 'Uqbah
separated from her and married another woman. (Bukhārī)
Commentary
In this hadith, the Messenger of Allah
instructed 'Uqbah ibn al-Harith des to separate
from his wife because, having been suckled by the same woman, they were foster brother
and sister. His instruction was because of caution and piety and is not regarded as binding
in other similar cases because a single woman's testimony does not serve as proof.
Imam Ahmad &
stated that the testimony of a single woman is sufficient to establish a
foster relationship and he quotes this hadith as proof of his view. According to Imam Abu
Hanīfah & and the majority of the scholars, two men, or two women and one man need to
bear testimony for it to be valid. These scholars explain that in this hadith the Messenger
of Allāh
came to know through divine revelation that she had spoken the truth, or it
was also possible that the Messenger of Allah
asked him to separate from his wife due
to taqwa and caution.

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Hadith 593
: ((دَعْ مَا يرِيبُّكَ إِلَى مَا لاَ
وعن الحسن بن علي مظله، قَالَ : حَفِظتُ من رسول الله
يَرِيبُكَ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
معناه : انْرُكْ مَا تَشُكُّ فِيهِ ، وَخُذْ مَا لاَ تَشُكُّ فِيهِ .
Al-Hasan ibn 'Alī
narrates: "I learnt from the Messenger of Allah
'Abstain from that which causes you doubt for that which does not cause
you doubt." (Tirmidhī)
Commentary
This hadith teaches us that we should abstain from matters that are doubtful because doubt
usually develops because of some impermissibility or the other. The instruction to abstain
is not obligatory, but based on taqwa and caution.
Hadith 594
وعن عائشة رطلّها، قالت: كَانَ لأبي بكر الصديق ﴿ّهُ غُلاَمٌ يُخْرِجُ لَهُ الخَرَاجَ ، وَكَانَ أَبُو بَكْرٍ
يَأْكُلُ مِنْ خَرَاجِهِ ، فَجَاءَ يَوْماً بِشَيءٍ ، فَأَكَلَ مِنْهُ أَبُو بَكْرٍ ، فَقَالَ لَهُ الغُلامُ: تَدْرِي مَا هَذَا ؟
فَقَالَ أَبُو بكر : وَمَا هُوَ ؟ قَالَ: كُنْتُ تَكَهَّنْتُ لإِنْسَانِ فِي الجَاهِلِيَّةِ وَمَا أُحْسِنُ الكَهَانَةَ ، إِلَّ
أَنّي خَدَعْتُهُ ، فَلَقِيَنِي ، فَأَعْطَانِي لِذلِكَ ، هَذَا الَّذِي أَكَلْتَ مِنْهُ، فَأَدْخَلَ أَبُو بَكْرٍ يَدَهُ فَقَاءَ كُلَّ
شَيْءٍ فِي بَطْنِهِ . رواه البخاري .
(( الخَرَاجُ )): شَيْءٌ يَجْعَلُهُ السَّيِّدُ عَلَى عَبْدِهِ يُؤدِّيهِ كُلَّ يَومٍ ، وَبَاقِي كَسْبِهِ يَكُونُ لِلْعَبْدِ .
'A'ishah was narrates: "Abu Bakr dog had a slave boy who used to earn for
him and Abu Bakr dog used to eat from his earnings. One day he brought
something and Abu Bakr a
ate from it. The boy asked him: 'Do you know
what that was?' Abu Bakr & asked: 'What was that?' He replied: 'During
the days of jahiliyyah (ignorance) I used to work as an astrologer for a
person despite me not having full expertise of astrology. I only deceived
him. He met me today and gave me what you just ate, in exchange for the
work I did for him.' So Abu Bakr ag inserted his hand in his mouth and
vomited out all that was in his stomach." (Bukhārī)
Commentary
This hadith illustrates the taqwa of Abu Bakr &
. He vomited all that he had consumed from

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his slave's income because his slave had not only engaged in the forbidden occupation of
astrology, but also deceived his master into believing that he was an expert in the field.
Hadith 595
وعن نافع: أن عُمَرَ بنِ الخَطَّابِ رِهَ كَانَ فَرَضَ لِلمُهَاجِرِينَ الأَوَّلِينَ أرْبَعَةَ الآفٍ وَفَرَضَ
لابْنِهِ ثَلاَثَةِ آلافٍ وَخَمْسَ مِنَةٍ ، فَقيلَ لَهُ: هُوَ مِنَ المُهَاجِرِينَ فَلِمَ نَقَصْتَهُ؟ فَقَالَ: إِنَّمَا هَاجَرَ
بِهِ أَبُوهُ. يقول: لَيْسَ هُوَ كَمَنْ هَاجَرَ بِنَفْسِهِ . رواه البخاري .
Nāfi( 138 (0)} narrates: "'Umar ibn al-Khattab 4% used to allocate an allowance
of 4000 for the first group of the Muhajirun and only 3500 for his son. He
was told: 'He is also from the Muhajirun, so why do you give him less?' He
replied: 'His father also emigrated with him.' He meant that he was not
like those who emigrated on their own." (Bukhārī)
Commentary
This hadith illustrates the piety and caution of 'Umar 4
e in respect of public funds. He
allocated a lesser allowance for his son because the latter had emigrated with his parents
at the age of eleven and therefore did not bear the difficulty and challenges of emigrating
that others bore.
Hadith 596
: ((لاَ يَبْلُغُ الْعَبدُ
وعن عَطِيَّةَ بن عُروة السَّعْدِيِّ الصحابيِّ بَّهُ، قَالَ : قَالَ رسولُ الله
أنْ يَكُونَ مِنَ المُتَّقِينَ حَتَّى يَدَعَ مَا لاَ بَأْسَ بِهِ ، حَذَراً مِمَّا بِهِ بَأسٌُ )) رواه الترمذي ، وقال :
(( حديث حسن )) .
'Atīyyah ibn 'Urwah al-Sa'dī 4% narrates that the Messenger of Allah
said: "A person will not achieve the status of the righteous until he abstains
from that in which there is no harm so that he may be able to save himself
from that in which there is harm." (Tirmidhi)
Commentary
This hadith encourages us to abstain from doubtful matters. It also teaches us that we should
avoid those things that are of no spiritual or worldly benefit because life is far too valuable
to be wasted in trivial pursuits.
138 Nafi' ( was the slave of Abdullah ibn 'Umar dog and served him for thirty years. He is renowned
as an illustrious Tābi'ī. He passed away in 117 Hijrī.

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CHAPTER 69
باب استحباب العزلة عند فساد الناس والزمان أو الخوف من فتنة في الدين ووقوع في حرام
وشبهات ونحوها
Chapter on the desirability of seclusion at times of corruption, when one
fears tribulations in religion or falling into the unlawful or doubtful
قَالَ الله تَعَالَى: ﴿فَفِرُّوْا إِلَى اللهِ إِنِّيْ لَكُمْ مِّنْهُ نَذِيْرٌ مُّبَيْنٌ﴾ (الذاريات: ٥٠).
Allāh &s says: "So hasten towards Allah. Verily I am a clear warner to you
from Him." (Sūrah al-Dhāriyāt, 50)
Hadith 597
، يقول : (( إِنَّ الله يُحِبُّ
وعن سعد بن أبي وقاص ◌ُهُ، قَالَ : سَمِعْتُ رسول الله
الْعَبْدَ النَّقِيَّ الغَنِيّ الْخَفِيَّ )) رواه مسلم .
والمُرَادُ بـ ((الغَنِيّ)) غَنِيُّ النَّفْسِ ، كَمَا سَبَقَ في الحديث الصحيح .
Sa'd ibn Abī Waqqās & narrates: I heard the Messenger of Allah
saying:
"Allāh &s loves a person who is righteous, independent and concealed."
(Muslim)
Commentary
This hadith discusses three excellent qualities of a believer. Firstly, he fears Allah &s by
following His commands and abstaining from His prohibitions. Secondly, he is content with
what he has. Thirdly, he secludes himself if there is fear of harm to his faith.
Hadith 598
وعن أبي سعيد الخدري وع يه، قَالَ: قَالَ رَجُلٌ : أُّ النَّاسِ أَفْضَلُ يَا رسولَ الله ؟ قَالَ: ((
مُؤْمِنٌ مُجَاهِدٌ بِنَفْسِهِ وَمَالِهِ في سَبيلِ اللهِ)) قَالَ: ثُمَّ مَنْ؟ قَالَ: (( ثُمَّ رَجُلٌ مُعْتَزِلٌ فِي شِعْبٍ
مِنَ الشِّعَابِ يَعْبُدُ رَبَّهُ)). وفي رواية : ((يَتَّقِي اللـهَ، وَيَدَعُ النَّاسَ مِنْ شَرِّهِ)) متفقٌ عَلَيْهِ .
Abū Sa īd al-Khudrī
narrates that a man asked: "Who is the best of
people, O Messenger of Allah?" He replied: "A believer who wages jihad in
the path of Allah with his life and his wealth." The man asked: "Then who?"
He replied: "A man who secludes himself in a valley where he worships his

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Sustainer." Another narration has, "who fears Allah &s and saves people
from his evil." (Bukhārī, Muslim)
Commentary
This hadith teaches us that the best of actions is jihad for the pleasure of Allah KS. It also
teaches us that an era will dawn when a person will be better off secluding himself in a valley
so that he can remain safe from the overwhelming sin that will be prevalent amongst people.
We also learn that it is advisable for one to isolate oneself from others if he fears that he
may harm others from a spiritual perspective. Sages and spiritual masters usually advise
their adherents to mix less with people as this minimises the possibility of lies, gossiping
and futile talk.
This form of seclusion is different from monasticism because the former is based on a
temporary necessity that will terminate when circumstances improve.
While this hadith specifies jihad as the best of actions, other ahadith specify actions such
as learning and teaching the Qur'an, to be the best of actions. This is not a contradiction
because the Messenger of Allah
gave different advice to people depending on time, place
and circumstances.
Hadith 599
وعنه، قَالَ : قَالَ رسول الله ﴿: ((يُوشِكُ أنْ يَكُونَ خَيْرَ مَالِ المُسْلِمِ غَنَمْ يَتَبَعُ بِهَا شَعَفَ
الجِبَالِ ، وَمَواقِعَ الْقَطْرِ يَفِرُّ بِدِينِهِ مِنَ الفِتَنِ )) رواه البخاري .
و(( شَعَفُ الجِبَالِ)) : أعْلَاَهَا .
Abū Sa'īd al-Khudrī
narrates that the Messenger of Allah
said: "A
time will soon come when the best wealth of a Muslim will be some sheep
which he will take to the mountain tops and the areas where rain falls,
in order to escape and protect his religion from tribulations." (Bukhārī)
Commentary
This hadith, like the previous one, explains that a time will come when sin will be so common
and prevalent that the only avenue of spiritual safety will be for a person to take his sheep
and flee to the mountains.
Hadīth 600
، قَالَ: (( مَا بَعَثَ اللهُ نَبِيّاً إِلَّ رَعَى الْغَنَمَ )) فَقَالَ
وعن أبي هريرة له ، عن النبي

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RIYĀD AL-ȘĀLIĶĪN
أَصْحَابُهُ: وأَنْتَ ؟ قَالَ: ((نَعَمْ ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيطَ لأَهْلِ مَكّةَ )) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Every
Messenger sent by Allah ( herded sheep." His Sahabah asked: "You
as well?" He replied: "Yes. I used to herd sheep for the people of Makkah
in exchange for a few qirāț." (Bukhārī)
Vocabulary and Definitions
A qirāt is a small fraction of a dirham.
Commentary
This hadith teaches us that every Messenger, including the Messenger of Allah
, was a
shepherd. Scholars explain various benefits of this:
1. It taught the Messengers to be humble and live off a modest salary.
2. It is an encouragement to earn halal sustenance even if it is little.
3. It develops patience and forbearance within a person and this is greatly beneficial when
one assumes leadership of men.
4. Sheep usually scatter and disperse into groups very readily and a shepherd is required to
bring them together. This trains him to deal with people of varying temperaments and to
unite them in purpose.
Hadīth 601
، أَنَّه قَالَ : ((مِنْ خَيْرِ مَعَاشِ النَّاسِ لهم رَجُلٌ مُمْسِكٌ عِنَانَ
وعنه ، عن رسول الله
فَرَسِهِ في سَبيلِ اللهِ، يَطِيرُ عَلَى مَنْتِ كُلَّمَا سَمِعَ هَيْعَةً أَوْ فَزَعَةً، طَارَ عَلَيْهِ يَبْتَغِيِ القَتْلَ ، أَوْ
المَوْتَ مَظَانَّه، أَوْ رَجُلٌ فِي غُنَيَمَةٍ فِي رَأسِ شَعَفَةٍ مِنْ هذِهِ الشَّعَفِ ، أَوْ بَطنِ وَادٍ مِنْ هذِهِ
الأَوْدِيَةِ ، يُقِيمُ الصَّلاَةَ ، وَيُؤْتِي الزَّكَاةَ ، وَيَعْبُدُ رَبَّهُ حَتَّى يَأْتِيَّهُ الْيَقِينُ ، لَيْسَ مِنَ النَّاسِ إِلَّ فِي
خَيْرٍ )) رواه مسلم .
(( يَطِيرُ)): أيْ يُسْرعُ. وَ(( مَتْنُهُ)): ظَهْرُهُ. وَ((الهَيْعَةُ )) : الصوتُ للحربِ . وَ(( الفَزْعَةُ
)) : نحوه. وَ(( مَظَانُّ الشَيْءِ)): المواضعُ الَّتِي يُظَنُّ وجودُهُ فِيهَا. وَ((الغُنَيْمَة )) بضم
الغين : تصغير الغنم . وَ((الشَّعَفَةُ)) بفتح الشين والعين : هي أعلى الجَبَل .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One of the
best livelihoods for people is that of a man who holds the reins of his horse
in the path of Allah &'s and jumps onto its back. Whenever he hears the
sound of battle or danger, he hastens towards it, seeking the opportunity

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RIYĀD AL-ȘĀLIĶĪN
of battle or death; or that of a person who tends to sheep at the top of one
of these mountains or at the bottom of one of these valleys, establishing
șalāh, giving zakāh and worshipping his Sustainer until death comes to
him. He does not meddle in the affairs of people except in good." (Muslim)
Commentary
This hadith highlights a number of importance points:
1. One should be trained and prepared for jihad at all times.
2. One should resist the attacks of Shaitan and control one's base desires.
3. One should live amongst people and fulfil their rights, however when it becomes extremely
difficult to do so because of sin, one should adopt seclusion.
4. One should desire martyrdom.
5. One should help to protect the wealth and lives of other Muslims.
All praise belongs to Allah &s and peace and salutations upon the Messenger of Allah
.

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RIYĀD AL-ȘĀLIĶĪN
Glossary
'ālim (pl. 'ulamā') - Muslim religious scholar
mīrul Mu'minin - title for the leader of the Muslims
adhan - the call to prayer.
anșār - inhabitants of Madinah who assisted the Messenger
on his arrival there after he
was constrained to leave Makkah
barakah - divine blessings
dīn - religion
du'a' - supplication
fiqh - Islamic jurisprudence
faqīh - Muslim jurist
fard - an obligatory act
fatwa - a verdict or authoritative statement issued by a competent scholar.
fard al-kifayah - a collective obligation, which is fulfilled if even one person performs it
fatwa (pl. fatāwā) - religious verdict issued by an Islamic scholar
ghusl - ritual bath
hadith al-qudsī - The meaning of a hadith al-qudsī is communicated by Allah &s to the
Messenger of Allah
through inspiration, dreams or other forms of revelation and the
Messenger of Allah
then gives expression to it through his own words.
halāl - lawful or permissible
harām - unlawful or prohibited
hafiz - one who has memorised the Qur'an.
hijrah - migration. Commonly refers to the journey of the Messenger of Allah
from
Makkah to Madīnah
ifțār - meal at the time of breaking fast after sunset
ihrām - a condition of restriction for one performing haj
ikhlāș - sincerity
imām - Muslim religious leader or leader of congregational salah
inshā-Allāh - if Allāh wills
iqamah - call given to announce the commencement of the obligatory congregational prayer
janāzah - funeral prayer
jihad - striving in the path of Allah
jizyā - a protection tax paid by non-Muslims to a Muslim ruler
jumu'ah - congregational Friday prayer

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kalimah - the shahadah or testimony of faith that there is none worthy of worship besides
Allah and that Muhammed
is His Messenger
khalif - leader of the Muslims
kufr - disbelief
mahram - a person with whom marriage is forbidden
mujahid (pl. mujahidīn) - one who strives in the path of Allah &
muftī - Muslim scholar qualified to issue verdicts
muhājirūn - Muslims who were constrained to leave Makkah for Madinah due to the
persecution of the Quraish
mușallī - a person performing Șalāh
niqab - veil covering the face
prophethood - a translation of the word nubuwwah, for which there exists no single equivalent
word in English. It can be translated as 'the state of being a Messenger.'
gadā - fulfilling those duties that one may have missed due to some reason
qiblah - the direction of the Ka'bah in Makkah
qiyamah - the day of resurrection
rak'āt - a unit of salāh
șabr - patience
sadaqah - optional charity
șaņābah - companions of the Messenger of Allah
sajdah - prostration
șalāh - obligatory or optional prayer containing specific postures and Arabic phrases
șawm - fasting / abstaining from food, drink and conjugal relations
subhanallāh - literally means "Allah is pure". Used to express the greatness of Allah &s or
as an expression of surprise.
sharī ah - Islamic law or Islamic legal system
shirk - associating something or someone as a partner with Allah &s
suffah - elevated platform in Masjid al-Nabawī where poorer Șahabah lived
sunnah (pl. sunan) - an act which the Messenger of Allah
said, did or approved
sūrah - a chapter of the Qur'an
tābi'ī (a follower) - the second generation of Muslims who did not meet the Messenger of
Allāh
and learnt Islam from the Sahabah
tafsir - commentary of the Qur'an
taqdir (predestination) - belief in the fact that all good and evil is in the control of Allah des
taqwa - fear or awareness of Allah des
tawba - repentance or asking Allah's & forgiveness
tasbih - expressing the purity of Allah des

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tahajjud - voluntary salah performed between the times of Isha' and Fajr
tawakkul - trust in Allah JE
tayammum - wiping the face and arms with clean earth as a substitution for wudu' in the
absence of water
ummah - community or people, commonly used in reference to the community of Muslims
'umrah - the lesser pilgrimage performed when entering Makkah
wajib - obligatory, but of a lesser status than Fard
wudū‘ - ablution
zakāh - obligatory charity

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Bibliography
Arabic
Al-Bughā, Mușțafā, et al. Nuzhat al-Muttaqīn. Damascus: Mu'assasah al-Risālah, 2 vols, 1432
/ 2011
Allān, Muhammad 'Alī ibn Muhammad. Dalīl al-Faliķīn. Cairo: Dār al-Hadīth, 4 vols, 1419
/1998
Muhammad Ilyas al-Bārabankawi. Sharķ Riyad al-Șāliķīn. Lebanon: Dār Nūr al-Șabāh, 2012
Sābūni, Muhammad 'Alī. Sharķ Riyād al-Şāliķīn. Beirut: Maktbah al-'Aşriyyah, 1433 / 2012
Urdu
Siddiqui, Muhammad Husain. Rawdat al-Șāliķīn, Karachi: Zamzam Publishers, 2012
English
Bewley, Aisha. A Glossary of Islamic Terms. London: Ta-ha Publishers Ltd, 1430 / 2009
Elias, Afzal Hoosen. Quraan made Easy. Karachi: Zam Zam Publishers, 2008

NOTES