Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
کان رسول الله صلى الله عليه وسلم يزور الأنصار فیسلم على صبيانهم ويمسح برؤوسهم ويدعو لهم
"The Messenger of Allah
used to visit the Ansar. He would greet their
children, gently stroke their heads and supplicate for them." (Nasa'ī)
Scholars have deduced from this hadith that one should greet subordinates such as employees
and servants. This goes a long way in eliminating one's sense of superiority and pride.
The hadith also teaches us that the Messenger of Allah
initiated the salām. Another hadith
states that one who initiates salām is free from pride.
Additional Points
v Greeting children is an effective means of teaching them etiquette and respect.
v The Sahabah meticulously followed the Sunnah of the Messenger of Allah
Hadith 605
٤، فَنْطَلِقُ بِهِ حَيْثُ شَاءَتْ
وعنه ، قَالَ : إِن كَانَتِ الأَمَةُ مِنْ إِمَاءِ المَدِينَةِ لَتَأْخُذُ بِيَدِ النَّبِيِّ
. رواه البخاري .
Anas
narrates that any of the little slave girls of Madinah would hold
the hand of the Messenger of Allah
and take him wherever she liked.
(Bukhārī)
Commentary
This points to the humility of the Messenger
and indicates that he was free from all
forms of pride. It also teaches us that he was always eager to fulfil the needs of the weak
and downtrodden.
Hadith 606
وعن الأَسْوَدِ بن يَزِيدَ ، قَالَ: سُئِلَتْ عائشةُ ﴿ه مَا كَانَ النَّبِيُّ :﴿ يَصْنَعُ فِي بَيْتِهِ ؟ قالت :
كَانَ يَكُون فِي مِهْنَةِ أَهْلِهِ - يعني : خِدمَة أهلِه - فإذا حَضَرَتِ الصَّلاَةُ ، خَرَجَ إِلَى الصَّلاَةِ .
رواه البخاري .
Al-Aswad ibn Yazīd2 narrates: 'A'ishah w
was asked: "What did the
Messenger of Allah
do in his house?" She replied: "He would serve his
family members, but when it was time for salah, he would go out to offer
2 Al-Aswad ibn Yazid > was from among the righteous scholars of Kūfa. Many narrations speak of
his piety and excellence in worship. He passed away in 75 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
șalāh." (Bukhārī)
Commentary
The Messenger of Allah
served his family members by milking the goat, patching his
clothes, mending his shoes, feeding fodder to their animals and cleaning the home. He would
eat with his slave and would carry their goods from the marketplace. These all showed his
exceptional humility and kindness towards his family.
Additional Points
V The Messenger of Allah
gave due importance to performing salah and was not
distracted by other matters when it was time for salah.
Hadīth 607
وعن أَبِي رِفَاعَةَ تَميم بن أُسَيْدِ بِّهِ، قَالَ: انْتَهَيْتُ إِلَى رَسولِ اللهِ ﴾ وَهُوَ يخطب، فقلت
: يَا رسول الله، رَجُلٌ غَرِيبٌ جَاءَ يَسْألُ عن دِينِهِ لا يَدْرِي مَا دِينُهُ ؟ فَأَقْبَلَ عَلَيَّ رسولُ اللهِ
، وَتَرَكَ خُطْبَهُ حَتَّى انْتَهَى إِلَّ ، فَأْتِيَ بِكُرْسِيٍّ ، فَقَعَدَ عَلَيْهِ ، وَجَعَلَ يُعَلِّمُنِي مِمَّا عَلَّمَهُ
اللهُ ، ثُمَّ أَتَى خُطْبَهُ فَأَتَمَّ آخِرَهَا . رواه مسلم .
Abū Rifā ah Tamīm ibn Usayd3
narrates: "I went to the Messenger of
Allāh
while he was delivering a sermon and said: 'O Messenger of Allah!
I am a traveller who has come to ask about his religion because I do not
know what my religion is." The Messenger of Allah
turned towards me,
stopped his sermon, and came up to me. A chair was brought and he sat
on it, and began teaching me of that which Allah &s had taught him. He
then continued with his sermon until he completed it." (Muslim)
Commentary
The Messenger of Allah
stopped addressing the other Șahabah and focussed his attention
to this Șahabī in order to teach him the basic essentials of Islam. This again illustrated his
compassion towards people. Some scholars say that it was not the sermon of Jumu ah, hence
there was no problem in him suspending it. Others say that even if it was the Jumu'ah sermon,
there was no harm because the delay was minimal or his answer was part of the sermon.
In any case, scholars agree that if a person asks an essential question regarding īman or a
disbeliever wants to accept Islam, he should be given priority.
3 Abū Rifā ah Tamīm ibn Usayd 40% accepted Islam before the conquest of Makkah. 18 ahādīth are
narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Additional Points
V A scholar should not unnecessarily delay in answering a religious question, especially
when it is related to essentials such as īmān, salah, etc.
v Priority should be given to matters of greater importance.
v The Messenger of Allah
sat on a chair so that the Sahabah could all hear him and
see his blessed face.
Hadith 608
كَانَ إِذَا أَكَلَ طَعَاماً، لَعِقَ أصَابِعَهُ الثَّلاَثَ . قَالَ : وقال
. : أن رسول الله
وعن أنس نظـ
: ((إِذَا سَقَطَتْ لُقْمَةُ أَحَدِكُمْ فَلْيُمِط عنها الأَذى ، ولِيَأْكُلُها وَلاَ يَدَعْها لِلشَّيْطان )) وأمرَ أن
تُسلَتَ القَصْعَةُ، قَالَ: ((فإِنَّكُمْ لاَ تَدْرُونَ فِي أَيِّ طَعَامِكُمُ الْبَرَكَة )) رواه مسلم .
Anas dog narrates that when the Messenger of Allah
would eat food, he
would lick his three fingers. He (the narrator) said that he
said: "When
a morsel of your food falls down, remove the dirt from it and eat it. Do
not leave it for Shaitan." He
ordered that the bowl be licked and said:
"You do not know in which part of your food there is blessings." (Muslim)
Commentary
This hadith teaches us that one should humble oneself before the bounties of Allah &S. It also
teaches us that barakah is attained from consuming every portion of the food and not allowing
any of it to go to waste. Not eating a fallen morsel regarding it as shameful is a sign of pride.
Islam attaches great importance to utilising wealth and resources cautiously, irrespective
how little or insignificant they may be. It is unfortunate that so many people do not practise
upon this basic prophetic teaching. Excess food is wasted by being thrown into bins, while
people in some parts of the world have nothing to eat.
Imām Nawawī
stated that this hadith highlights a number of Sunnah actions:
1. To lick the fingers in order to attain the barakah of the food.
2. To eat with three fingers. One should not eat with more than three fingers except due to
necessity or a valid excuse.
3. To lick the utensil.
4. To pick up a fallen morsel of food and eat it after removing any dirt from it.
Hadīth 609
٤، قَالَ : (( مَا بَعَثَ اللهِ نَبِيّاً إِلَّ رَعَى الغَنَمَ )) قَالَ
وعن أبي هريرة له ، عن النبيِّ

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RIYĀD AL-ȘĀLIĶĪN
أَصْحَابُهُ: وَأَنْتَ؟ فَقَالَ: (( نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيطَ لأَهْلٍ مَكَّةَ)) رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Every
Messenger whom Allah & sent herded sheep." His Sahabah ck
asked:
"And you as well?" He replied: "Yes. I used to herd sheep in exchange for
a few qīrāt for the people of Makkah." (Bukhārī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 600.
The hadith is relevant to this chapter because herding sheep is a sign of simplicity and
humility. It also teaches us that to earn a living by doing manual work is greatly honourable
in the sight of Allah & as the Messengers of Allah & also did so.
Hadith 610
، قَالَ : ((لَوْ دُعِيتُ إِلَى كُراعٍ أَوْ ذِرَاعٍ لأَجَبْتُ ، ولو أَهْدِيَ إِلَيَّ ذراعٌ
و عنه ، عن النبيِّ
أَوْ كُراعٌ لَقَبِلْتُ )) رواه البخاري .
Abū Hurayrah
narrates that the Messenger of Allah
said: "If I were
invited for a meal in which a trotter or shoulder (of an animal) was served,
I would accept the invitation; and if I were given a trotter or shoulder as
a gift, I would accept it." (Bukhārī)
Commentary
In this hadith the Messenger of Allah
displayed his humility by saying that he would
accept an invitation even if it was to a simple meal. Accepting an invitation from those who
are poor inculcates humility in a person, hence the believers are encouraged to adopt this
noble practice.
The hadith also teaches us to accept gifts which are small because this creates joy in the
heart of those who cannot afford to give more. Accepting such gifts also unites hearts and
creates mutual harmony.
Hadith 611
العضْبَاءُ لاَ تُسْبَقُ ، أَوْ لاَ تَكَادُ تُسْبَقُ ، فَجَاءَ
وعن أنس رط ◌ّهُ ، قَالَ : كَانَتْ ناقةُ رسول الله
أعْرَابِيٌّ عَلَى قَعودٍ لَهُ ، فَسَبَقَهَا، فَشَقَّ ذَلِكَ عَلَى الْمُسْلِمِينَ حَتَّى عَرَفَهُ ، فَقَالَ: ((حَقٍّ عَلَى
اللهِ أنْ لاَ يَرْتَفِعَ شَيْءٌ مِنَ الدُّنْيَا إِلَّ وَضَعَهُ)) رواه البخاري .

25
RIYĀD AL-ȘĀLIĶĪN
Anas
narrates: "The Messenger of Allah
had a camel called al-
'Adbā' and it could not be outrun in a race (or could rarely be outrun). A
Bedouin came on his camel and outran it in a race. The Muslims found
this difficult to bear, and noticing this, the Messenger of Allah
said:
"It is the right of Allah & that nothing becomes elevated in this world
without Him lowering it." (Bukhārī)
Commentary
The hadith outlines the golden principle that nothing and nobody in this world is invincible,
hence to be proud over one's accomplishments or qualities is inappropriate. The only being
that enjoys the privilege of being perfect is Allah &s.
It also teaches us that the world and all that it contains is despised in the sight of Allah des,
hence an intelligent person will not compete for it, or be proud on account of it.
The fact that the Messenger of Allah
immediately accepted defeat at the hands of a
Bedouin pointed to his humility.
CHAPTER 72
باب تحريم الكبر والإعجاب
Chapter on the prohibition of pride and self-conceit
قَالَ الله تَعَالَى: ﴿تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِيْنَ لَا يُرِيْدُوْنَ عُلُوَّا فِى الْأَرْضِ وَلَا فَسَادًا
وَالْعَاقِبَةُ لِلْمُتَّقِيْنَ﴾ (القصص : ٨٣)،
Allāh &s says: "This is the home of the Hereafter which We shall assign
to those who do not desire pomp on earth nor corruption. The outcome
will be for those with taqwa." (Sūrah al-Qasas, 83)
وقال تعالى: ﴿ وَلَا تَمْشٍ فِى الْأَرْضِ مَرَحًا﴾ (الإسراء: ٣٧)،
Allāh & says: "Do not walk haughtily on earth." (Sūrah Banī Isrā'il / al-
Isrā', 37)

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RIYĀD AL-ȘĀLIĶĪN
وقال تَعَالَى: ﴿وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِى الْأَرْضِ مَرَحًا إِنَّ اللهَ لَا يُحِبُّ كُلَّ
مُخْتَالٍ فَخُوْرٍ﴾ ( لقمان: ١٨). ومعنى تُصَعِّرْ خَدَّكَ لِلنَّاسِ أي تميله وتعرض به عن الناس
تكبراً عليهم. والمرح: التبختر.
Allāh &s says: "Do not turn your face away from people and do not walk
arrogantly on earth. Verily Allah detests every arrogant boaster." (Sūrah
Luqmän, 18)
وقال تَعَالَى: ﴿إِنَّ قَارُوْنَ كَانَ مِنْ قَوْمٍ مُوْسَى فَبَغَى عَلَيْهِمْ وَأَتَيْنُهُ مِنَ الْكُنُوْزِ مَآ إِنَّ مَفَاتِحَهُ
لَنَاُ بِالْعُصْبَةِ أُولِى الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ اللهَ لَا يُحِبُّ الْفَرِحِيْنَ﴾ ( القصص:
٧٦) ، إِلَى قَوْله تَعَالَى: ﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ﴾ الآيات .
"Qārūn was from Mūsa's people, but he rebelled against them. We granted
him treasures, the keys of which were too heavy for a group of strong
men. When his people said to him: 'Do not be boastful, for Allah does not
like the boastful ones. Seek the home of the Hereafter using the means
that Allah has given you and do not forget your portion of this world. Be
good just as Allah has been good to you. And do not seek corruption on
earth, for Allah does not like those who cause corruption.' He replied: 'I
have been granted all this because of the knowledge I possess.' Did he not
know that Allah had destroyed many generations before him who were
more powerful than him and larger in number? The sinners will not be
questioned about their sins. So he emerged among his people in his pomp.
Those who desired the world gaped: 'If only we also possessed what Qarun
has been given. Undoubtedly, he is extremely fortunate.' Those who were
granted knowledge said: 'Woe to you! Allah's reward is better for the one
who has īman and who does good deeds.' Only those who exercise patience
shall receive this. So We made him and his house sink into the earth. There
were no troops to assist him against Allah nor could he assist himself."
(Sūrah al-Qaşaş, 76-81)
Introduction
Pride means to belittle others or treat people with contempt. It is a sin if perpetrated
negligently or due to the overpowering of the carnal self, however to arrogantly mock at
any salient feature of Islam is tantamount to kufr (disbelief).

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RIYĀD AL-ȘĀLIĶĪN
Hadith 612
، قَالَ : ((لاَ يَدْخُلُ الجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ
وعن عبد الله بن مسعود ثه ، عن النبي
مِثْقَالُ ذَرَّةٌ مِنْ كِبْرٍ ! )) فَقَالَ رَجُلٌ: إنَّ الرَّجُلَ يُحِبُّ أنْ يَكُونَ ثَوْبُّهُ حَسَناً، وَنَعْلُهُ حَسَنَةً ؟
قَالَ : ((إنَّ اللهَ جَمِيلٌ يُحِبُّ الجَمَالَ ، الكِبْرُ: بَطَرُ الحَقِّ وَغَمْطُ النَّاسِ )) رواه مسلم .
((بَطَرُ الحَقِّ )): دَفْعُهُ وَرَدُّهُ عَلَى قَائِهِ ، وَ((غَمْطُ النَّاسِ )): احْتِقَارُهُمْ .
'Abdullah ibn Mas'ūd 4% narrates that the Messenger of Allah
said: "One
who has an atom's weight of pride in his heart will not enter Paradise."
A person asked: "And (what if) a man likes his clothes and shoes to be
beautiful?" He $
replied: "Allah is beautiful and He loves beauty. Pride
means to renounce truth and belittle people." (Muslim)
Vocabulary and Definitions
"Allah is beautiful" means that Allah &s is perfect in His being and attributes, and all forms
of beauty are a reflection of Allah's & beauty. It could also mean that Allah &s is the one
who bestows beauty to His creation. A third meaning is that Allah & loves and rewards
those whose deeds are pleasing to Him.
Commentary
In this hadith we are taught that Allah & dislikes pride, even if it is a little. One who has
pride "will not enter Paradise" means that he will initially be punished and cleansed of his
sin in the Hereafter before entering Paradise; or one whose pride led him to renounce īmān
will forever be deprived of Paradise. It could also mean that one who regarded pride as
permissible, despite knowing it to be forbidden, is a disbeliever and will not enter Paradise.
To boast over one's dressing, wealth, position or any other bounty of Allah & is expressly
forbidden. However, such pride should not be confused with expressing and appreciating the
bounties of Allah &S. Allah des loves to see a person appreciating His bounties by utilising
them in the correct manner. Allah & states,
﴿وَآَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ﴾ (الضحى: ١١)
"Speak about the favours of your Sustainer." (Sūrah Al-Duņā, 11)
Hadith 613
بشمالِهِ ، فَقَالَ: ((كُلْ
: : أنّ رَجُلاً أكَلَ عِنْدَ رسول الله
وعن سلمة بن الأكوع

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RIYĀD AL-ȘĀLIĶĪN
بَيَمِينِكَ )) قَالَ: لاَ أَسْتَطِيعُ ! قَالَ: ((لا اسْتَطَعْتَ)) مَا مَنَعَهُ إِلَّ الكِبْرُ . قَالَ : فما رفَعها
إِلَى فِيهِ . رواه مسلم .
Salāmah ibn al-Akwa“ ¿
narrates that a man ate food with his left hand
in the presence of the Messenger of Allah
, so he said to him: "Eat with
your right hand." He replied: "I cannot." He
said: "Then you will not be
able to." Only pride had prevented him (from eating with his right hand).
He said, "Consequently, he was never again able to raise it (his right hand)
to his mouth." (Muslim)
Commentary
There was nothing wrong with the man's hand. When advised with the truth, he proudly
made an excuse to justify himself and thereby defied a command of the Messenger of Allah
The Messenger of Allah
,despite being extremely merciful and forgiving, cursed him.
The result was that his hand was paralysed.
The hadith teaches us that one should never justify his wrong as this is a sign of pride. He
should rather be humble and admit to his weakness.
Hadith 614
٤، يقول : ((ألا أُخْبِرُكُمْ بِأهْلِ
وعن حارثة بن وهْبٍ ﴿هَ، قَالَ : سَمِعْتُ رسول الله
النَّار : كلُّ عُثُلِّ جَوّاظِ مُسْتَكْبٍ )) متفقٌ عَلَيْهِ ، وتقدم شرحه في بابِ ضعفةِ المسلمين .
Harithah ibn Wahb 4% narrates: I heard the Messenger of Allah
saying:
"Should I not inform you about the inhabitants of the Hell-fire? All those
who are miserly, harsh in temperament and arrogant." (Bukhārī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 252.
Hadith 615
، قَالَ : ((احْتَجْتِ الجَنَّةُ وَالنَّارُ ، فَقَالَتِ النَّارُ
وعن أبي سعيد الخدري ته ، عن النبي
: فِيَّ الْجَبَّارُونَ والمُتَكَبِّرُونَ. وقالتِ الجَنَّةُ: فيَّ ضُعفاءُ الناس ومساكينُهُم ، فقضى اللهُ
بَينُهُما: إنكِ الجنَّةُ رَحْمَتِي أَرْحَمُ بِك مَنْ أَشَاءُ ، وَإِنَّكِ النَّارُ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ ،
وَلِكِلَيْكُمَا عَلَيَّ مِلْؤُهَا )) رواه مسلم .
Abū Sa īd al-Khudrī dog narrates that the Messenger of Allah
said: Paradise

29
RIYĀD AL-ȘĀLIĶĪN
and the Hell-fire had a debate. Hell-fire said: 'Within me are the tyrants
and the arrogant.' Paradise said: 'Within me are the poor and weak.' Allah
des then resolved their dispute by saying: 'You, Paradise, are My mercy; I
show mercy to whosoever I wish through you. And you, Hell-fire, are My
punishment; I punish whosoever I wish through you. And I will fill both
of you." (Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 254. It advises us to adopt the
simplicity and humility of the poor and downtrodden and to abstain from oppression, pride
and arrogance. A point worthy of note is that Allah & mentioned His mercy before His
punishment because His grace, kindness and mercy far supersede His anger, punishment
and wrath.
Hadīth 616
، قَالَ: ((لاَ يَنْظُرُ اللهُ يَوْمَ القِيَامَةِ إِلَى مَنْ جَرَّ
وعن أبي هريرة ﴿هُ: أَنَّ رسول الله
إِزَارَهُ بَطَراً )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "On the
day of Qiyamah, Allah & will not look at a person who drags his lower
garment out of pride." (Bukhārī, Muslim)
Vocabulary and Definitions
"Allah &es will not look at a person" means that Allah & will not look at him with mercy
and respect.
Commentary
This hadith teaches us that it is Haram (forbidden) to wear a garment below the ankles.
Hadith 617
: (( ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللهُ يَوْمَ القِيَامَةِ ، وَلاَ يُزَكِّيهِمْ ، وَلاَ
وعنه ، قَالَ : قَالَ رسول الله
يَنْظُرُ إِلَيْهِمْ، وَلَهُمْ عَذَابٌ ألِيمٌ: شَيْخٌ زَانٍ ، وَمَلِكٌ كَذَّابٌ ، وَعَائِلٌ مُسْتَكْبِرٌ )) رواه مسلم .
((العَائِلُ )) : الفَقِيرُ .
Abū Hurayrah 4,
narrates that the Messenger of Allah
said: "There
are three types of people whom Allah & will not speak to on the day of

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RIYĀD AL-ȘĀLIĶĪN
Qiyamah, nor purify them, nor look at them, and for them will be a painful
punishment: an old person who commits adultery, a ruler who lies and a
poor person who is proud." (Muslim)
Vocabulary and Definitions
"Allah & will not speak to them," means that Allah &s will not address them with love and
compassion, but with anger.
"Allah & will not purify them," means that Allah &s will not forgive their sins.
"A ruler who lies" refers to a ruler who promises his subjects a life of ease, but makes them
experience hardships and disgrace.
"A poor person who is proud" refers to a poor person who arrogantly refuses to accept wealth
which is given to him.
Commentary
Qadi 'Iyad « stated that each of the three transgressors mentioned in this hadith are
sinful because they perpetrate a sin which is inappropriate, absolutely unnecessary and
unjustifiable. Adultery is wrong, no matter who commits it. However, an old man not only has
years of experience and intelligence, but he does not have youthful desires, so his adultery is
an indication of his extreme shamelessness. Lying is wrong for every person. However, a ruler
who lies has absolutely no reason to do so because he does not need to save himself from
any harm nor seek any higher status; in addition his lies have an impact upon many people.
With reference to this chapter, pride and arrogance are evil qualities, however they become
more despicable when associated with a poor person because he has nothing to boast about.
Hadith 618
: ((قَالَ الله وَتَ: العِزُّ إِزَاري، والكبرياءُ رِدائي، فَمَنْ
وعنه ، قَالَ : قَالَ رسول الله
يُنَازِعُنِي عَذَّبْتُهُ)) رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "Allah des
said: 'Honour is My lower garment and pride is My upper garment, so I
shall punish whoever tries to challenge Me regarding any of them." (Muslim)
Commentary
Just as a pair of clothing can only be worn by a single person at any one time, the qualities
of pride and honour are exclusive to Allah &s, hence it is not appropriate for any person to
attempt to imitate Allah & in these qualities. Man should realise that he is by nature weak

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RIYĀD AL-ȘĀLIĶĪN
and therefore has no right to assume any sense of honour or pride over others.
Hadith 619
، قَالَ : (( بَيْنَمَا رَجُلٌ يَمِشِي فِي كُلَّةٍ تُعْجِبُهُ نَفْسُهُ، مُرَجِّلٌ رَأْسَهُ ،
وعنه : أن رسول الله
يَخْتَالُ فِي مَشْيَتِهِ، إِذْ خَسَفَ اللهُ بِهِ ، فَهُوَ يَتَجَلْجَلُ فِي الأَرْضِ إِلَى يَوْمِ القِيَامَةِ )) متفقٌ عَلَيْهِ .
((مُرَجِّلٌ رَأْسَهُ)): أيْ مُمَشِّطُهُ، ((يَتَجَلْجَلُ)) بالجيمين : أيْ يَغُوصُ وَيَنْزِلُ.
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A person
was once walking in a beautiful set of clothes, proud of himself, his hair
well groomed and arrogant in his step when Allah & suddenly caused the
earth to swallow him. He will continue sinking into the earth until the day
of Qiyāmah." (Bukhārī, Muslim)
Commentary
This hadith may either refer to the incident of a person of the Banu Israil or it may be a
prophecy for the future. It emphasises the prohibition of pride and the horrific outcome of
those who are proud.
Hadīth 620
: (( لاَ يَزَالُ الرَّجُلُ يَذْهَبُ بِنَفْسِهِ
وعن سَلَمَةَ بنِ الأْوَعِ لَّهُ ، قَالَ : قَالَ رسول الله
حَتَّى يُكْتَبَ في الجَبَّارِين، فَيُصِيبَهُ مَا أصَابَهُمْ)) رواه الترمذي، وقال: (( حديث حسن )) .
((يَذْهَبُ بِنَفْسِهِ )) أيْ : يَرْتَفِعُ وَيَتَكَبَّرُ .
Salāmah ibn al-Akwa dg narrates that the Messenger of Allah §
said: "A
person who continues displaying his arrogance will be recorded among the
tyrants, and he will then receive what they will receive (in punishment)."
(Tirmidhī)
Commentary
One who is deceived by his carnal self to assume the quality of arrogance and does not
restrain himself becomes steeped in a vicious cycle of conceit. He will be raised on the day
of Qiyamah among the tyrants and oppressors.
Hasan Başrī > appropriately remarked: "How can he be proud who emerged twice from
that portion of the human body which emits urine. In other words, the private parts of his
father and mother."

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CHAPTER 73
باب حسن الخلق
Chapter on good character
قَالَ الله تَعَالَى: ﴿ وَإِنَّكَ لَعَلَى خُلُقٍ عَظِيْمِ﴾ (ن: ٤)،
Allāh &s says: "Verily, You are upon an exalted character." (Sūrah al-Qalam, 4)
وقال تَعَالَى: ﴿وَالْكُظِمِيْنَ الْغَيْطَ وَالْعَافِيْنَ عَنِ النَّاسِ﴾ (آل عمران: ١٣٤) الآية.
Allāh &s says: "and who swallow their anger, and who forgive people." (Sūrah
Āl 'Imran, 134)
Hadith 621
: أحْسَنَ النَّاسِ خُلُقاً . متفقٌ عَلَيْهِ .
وعن أنس رطلّبُهُ ، قال : كان رسول الله
Anas
said: "The Messenger of Allah
possessed the best character
among people." (Bukhārī, Muslim)
Commentary
All the Messengers of Allah taught their followers good character, however the example of
good character taught by the Messenger of Islam, Muhammad
, surpassed that taught
by the other religions. The Messenger of Allah
himself said, "I was sent to perfect good
character." (Baihaqī)
Why would the Messenger of Allah
not have the finest of character when he said regarding
himself, "Allah refined my character, and He did it in the best manner."
Hadith 622
، وَلاَ شَمَمْتُ رَائِحَةً
وعنه ، قَالَ : مَا مَسِسْتُ دِيبَاجاً وَلاَ حَرِيراً أَلْيَنَ مِنْ كَفِّ رسولِ اللهِ
قَطُّ أَطْيَبَ مِنْ رَائِحَةِ رسولِ اللهِ ﴿، وَلَقَدْ خدمتُ رسول اللهِ :﴿ عَشْرَ سنين، فما قَالَ لي
قَطُّ : أُنِّ، وَلاَ قَالَ لِشَيءٍ فَعَلَنَّهُ : لِمَ فَعَلْتَهِ ؟ وَلَاَ لِشَيءٍ لَمْ أفعله : ألاَ فَعَلْتَ كَذا؟ متفقٌ عَلَيْهِ .
Anas 4% said: "I did not touch any silk brocade or silk softer than the palm
of the Messenger of Allah
. I did not smell any fragrance sweeter than
the fragrance emitting from the body of the Messenger of Allah
. I served

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RIYĀD AL-ȘĀLIĶĪN
the Messenger of Allah
for ten years, but he never said "Uff" to me.
If I did anything, he never asked, "Why did you do that?" and if I did not
do anything, he never asked, "Why did you not do that?" (Bukhārī, Muslim)
Commentary
This hadith expounds on the physical features and the character of the Messenger of Allah
The skin of his palms was extremely soft and his perspiration was more fragrant than
that of musk. Qadi' Iyad « stated that when the Messenger of Allah
would shake hands
with someone, then the latter's hand would emit a sweet fragrance for the entire day.
That the Messenger of Allah
never rebuked Anas &
even once in ten years testifies to
his exceptional forbearance and good character. He did not brood over what had passed,
but accepted it as Allah's &s decree. He did not taint his speech with complaints; rather,
his foresight led him towards being positive and progressive. He encouraged rather than
criticised.
Hadīth 623
وعن الصعب بن جَثَّامَةَ بِهَ، قَالَ: أهديتُ رسولَ الله ﴿ حِمَاراً وَحْشِيّاً، فَرَدَّهُ عَلَيَّ، فَلَمَّا
رأى مَا في وجهي ، قَالَ : ((إنّا لَمْ نَرُدَّهُ عَلَيْكَ إِلَّ أَنّا حُرُمٌ )) متفقٌ عَلَيْهِ .
Al-Sa'b ibn Jath-thamah 4% narrates: "I gave the Messenger of Allah§
a
wild donkey as a gift, but he returned it to me. When he saw the discontent
on my face, he said: 'We are only returning it to you because we are in
ihrām." (Bukhārī, Muslim)
Commentary
In this hadith, the Messenger of Allah
taught that one should explain one's reason for
refusing a gift so that the giver of the gift does not feel offended.
Additional Points
v It is permissible to refuse a gift if one has a valid reason for doing so.
v It is not permissible for a person in ihrām to accept a live animal as a gift.
Hadith 624
عن البِرِّ وَالإثم ، فَقَالَ : ((البِرّ
وعن النَّوَاس بنِ سمعانٍ ﴿هَ، قَالَ : سألتُ رسولَ الله
: حُسنُ الخُلقِ ، والإثمُ: مَا حاك في صدرِك، وكَرِهْتَ أن يَطَّلِعَ عَلَيْهِ النَّاسُ )) رواه مسلم .
Al-Nawwas ibn Sam'an 4% narrates: "I asked the Messenger of Allah

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RIYĀD AL-ȘĀLIĶĪN
about righteousness and sin. He said: 'Righteousness is good character,
and sin is that which creates doubt within you and you dislike that people
become aware of it."" (Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 590. It is relevant to this chapter
because it teaches us that the best form of righteousness is to be embodied with admirable
character.
Hadith 625
فَاحِشاً وَلاَ مُتَفَحِّشاً،
ـا ، قَالَ : لَمْ يكن رسولُ الله
عن عبد الله بن عمرو بن العاص
وكان يَقُولُ : ((إِنَّ مِنْ خِيَارِكُمْ أحْسَنَكُمْ أَخْلاَقاً )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās
said: "The Messenger of Allah
was
neither vulgar nor obscene. He used to say: 'The best of you are those who
are best in character."" (Bukhārī, Muslim)
Vocabulary and Definitions
While the word la has been translated as "obscene", scholars state that it refers to a
person who resolutely engages in shameful actions.
Hadīth 626
، قَالَ : ((مَا مِنْ شَيْءٍ أَثْقَلُ فِي مِيزَانِ العبدِ المُؤْمِنِ
وعن أَبي الدرداءِ له: أن النبي ◌ُـ
يَوْمَ القِيَامَةِ مِنْ حُسْنِ الْخُلُقِ ، وَإِنَّ اللـه يُبْغِضُ الفَاحِشَ البَذِيَّ)) رواه الترمذي، وقال: ((
حديث حسن صحيح )) .
((البَذِيُّ)): هُوَ الَّذِي يتكلّمُ بِالفُحْشِ ورديء الكلامِ .
Abu al-Darda' dog narrates that the Messenger of Allah
said: "There will
be nothing heavier in the scale of a believer on the day of Qiyamah than
good character. Allah & dislikes one who is vulgar and foul-mouthed."
(Tirmidhī)
Commentary
Scholars state that the mention of a believer in this hadith indicates that the actions of a
disbeliever will have no weight on the day of Qiyamah because he lacks the qualifying attribute
of īman. In other words, good character will only benefit a person when it is coupled with

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RIYĀD AL-ȘĀLIĶĪN
īmān. The Qur'an confirms this,
﴿فَلَا نُقِيْمُ لَهُمْ يَوْمَ الْقِيْمَةِ وَزْنَا﴾ (الكهف: ١٠٥)
And no weight will be attached to them on the day of Qiyamah. (Sūrah al-Kahf, 105)
How will actions be weighed when they are abstract and have no physical form? Actions will
be weighed just as modern science allows man to measure abstract phenomena such as light,
temperature, wind, atmospheric pressure, etc. It is also possible that Allah &s may give a
physical form to man's actions just as He will give death the form of a ram.
Hadīth 627
وعن أَبي هريرة ﴿له، قَالَ: سُئِلَ رسولُ اللهِ ﴿ عَنْ أكثرِ مَا يُدْخِلُ النَّاسَ الْجَنَّةَ؟ قَالَ: ((
تَقْوَى اللهِ وَحُسنُ الخُلُقِ ))، وَسُئِلَ عَنْ أَكْثَرِ مَا يُدْخِلُ النَّاسَ النَّارَ، فَقَالَ: ((الفَمُ وَالفَرْجُ
)) رواه الترمذي، وقال : ((حديث حسن صحيح )).
Abū Hurayrah
narrates that the Messenger of Allah
was asked about
what was most instrumental in admitting people into Paradise. He said:
"The fear of Allah and good character." He was asked about what was most
instrumental in leading people into Hell-fire. He said: "The mouth and the
genitals." (Tirmidhī)
Commentary
Ibn Qayyim & stated that the fear of Allah &s has been mentioned alongside good character
because the former rectifies a person's relationship with his Creator, while the latter rectifies
his relationship with Allah's & creation.
The mouth may lead a person to Hell because of the many sins man commits with it such as
backbiting, slander, uttering words of disbelief, lies, consuming Harām food, etc. The genitals
also lead one to hell because of the sins of adultery and homosexuality.
Hadith 628
): ((أَكْمَلُ المُؤمِنِينَ إِيمَاناً أحسَنُهُمْ خُلُقاً، وَخِيَارُكُمْ خِيَارُكُمْ
وعنه، قال: قال رسول الله
لِنِسَائِهِمْ)) رواه الترمذي ، وقال : (( حديث حسن صحيح )).
Abū Hurayrah & narrates that the Messenger of Allah
said: "The
believers who are most perfect in faith are those who are best in character.

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RIYĀD AL-ȘĀLIĶĪN
And the best of you are those who are best to their wives." (Tirmidhi)
Commentary
This hadith was mentioned in a previous chapter. See hadith 278.
Being best in character to one's wife means to exercise patience over her weaknesses and
deficiencies, save her from harm, be kind to her, approach her with a cheerful countenance,
and so forth.
Hadīth 629
، يقول : ((إِنَّ المُؤْمِنَ لَيُدْرِكُ بِحُسْنِ
وعن عائشة لها، قالت : سَمِعْتُ رسولَ الله
خُلُقِهِ دَرَجَةَ الصَّائِمِ القَائِمِ )) رواه أَبُو داود .
'A'ishah ws narrates: I heard the Messenger of Allah&
saying: "By virtue
of his good character, a believer can attain the rank of a person who spends
the night in worship and the day fasting." (Abū Dawud)
Commentary
Fasting in the heat of the day and engaging in worship in the darkness of the night when
others are asleep are both acts of great merit. The fact that one whose character is good
attains their rank, is indicative of the tremendous virtue Allah &s has attached to good
character.
Just as fasting and nightly worship require dedication and exertion, one who is good to
people, despite their varying temperaments, also exerts himself by suppressing his anger and
being humble; hence, good character has been equated with fasting and night worship. Being
good to people includes showing compassion and mercy towards them, seeking forgiveness
for them, not being revengeful, etc.
Hadith 630
: (( أَنَا زَعِيمٌ بَيْتٍ في ربَض الجَنَّةِ
وعن أَبِي أُمَامَةِ الباهِلِيِّ ◌َّهُ ، قَالَ : قَالَ رسول الله ـ
لِمَنْ تَرَكَ المِرَاءَ ، وَإِنْ كَانَ مُحِقّاً، وَبِبَيْتِ فِي وَسَطِ الجَنَّةِ لِمَنْ تَرَكَ الْكَذِبَ ، وَإِنْ كَانَ مَازِحاً،
وَبِبَيْتٍ فِي أَعَلَى الجَنَّةِ لِمَنْ حَسُنَ خُلُقُهُ )) . حديث صحيح ، رواه أبو داود بإسناد صحيح .
((الزَّعِيمُ )) : الضَّامِنُ .
Abū Umāmah al-Bāhilī
narrates that the Messenger of Allah
said: “I
guarantee a house on the outskirts of Paradise for a person who abstains

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RIYĀD AL-ȘĀLIĶĪN
from disputes, even though he may be in the right; and a house in the
middle of Paradise for a person who abandons speaking lies even when he
is joking; and a house at the highest point of Paradise for a person who
has good character." (Abū Dāwūd)
Commentary
Good character is rewarded with the highest of stages in Paradise because other good qualities
such as avoiding disputes and speaking the truth all stem from good character.
To abandon or avoid a dispute when one is in the right, is a deed of great merit because
it entails suppressing one's desire and anger. In addition, after pointing out the truth to
an adversary who does not want to accept it, any further engagement is a waste of time.
Scholars state that this excludes such situations where silence will harm the religion because
it is incorrect to remain silent and complacent when any injunction or teaching of Islam is
compromised.
To not speak a lie is also an act of merit, however this excludes situations such as war or to
reconcile between people, when the speaking of a lie will be permissible.
Hadith 631
، قَالَ : ((إِنَّ مِنْ أحَبُّكُمْ إِلَّ ، وَأَقْرَبِكُمْ مِّي مَجْلِساً
وعن جابر نصّه: أنَّ رسول الله الا
يَوْمَ القِيَامَةِ ، أَحَاسِنَكُمْ أخْلاَقاً، وَإِنَّ أَبْغَضَكُمْ إِلَيَّ وَأَبْعَدَكُمْ مِنِّي يَوْمَ القِيَامَةِ ، الثَّرْثَارُونَ
وَالْمُتَشَدِّقُونَ وَالمُتَفَيْهِقُونَ )) قالوا: يا رسول الله، قَدْ عَلِمْنَا ((الثَّرْثَارُونَ وَالمُتَشَدِّقُونَ
))، فَمَا المُتَفَيْهِقُونَ؟ قَالَ: ((المُتَكَبِّرُونَ )) رواه الترمذي ، وقال : (( حديث حسن)) .
((الَّرْثَارُ)): هُوَ كَثِيرُ الكَلامِ تَكَلُّفاً. وَ((المُتَشَدِّقُ )): المُتَطَاوِلُ عَلَى النَّاسِ بِكَلاَمِهِ
، وَيَتَكَلَّمُ بِمَلٍ فِيهِ تَفَاصُحاً وَتَعْظِيماً لِكَلامِهِ ، وَ((المُتَفَيْهِقُ )) : أصلُّهُ مِنَ الفَهْقِ وَهُوَ
الامْتِلاَءُ، وَهُوَ الَّذِي يَمْلأُ فَمَهُ بِالكَلَامِ وَيَتَوَسَّعُ فِيهِ ، وَيُغْرِبُ بِهِ تَكَبُّراً وَارْتِفَاعاً ، وَإِظْهَاراً
للفَضِيلَةِ عَلَى غَيْرِهِ .
وروى الترمذي عن عبد الله بن المباركِ رحِمه الله في تفسير حُسْنِ الخُلُقِ ، قَالَ: (( هُوَ
طَلَقَةُ الوَجِه ، وَبَذْلُ المَعروف ، وَكَفُّ الأَذَى )) .
Jābir 4
" narrates that the Messenger of Allah
said: "The most beloved
of you to me and those of you who will be seated closest to me on the day
of Qiyamah will be those of you who have the best character. The most

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RIYĀD AL-ȘĀLIĶĪN
detested of you to me and those of you who will be furthest away from me
on the day of Qiyamah will be those who talk excessively, who brag when
talking, who adopt an arrogant manner in speech in order to display their
superiority." The Șahabah JA
asked: "O Messenger of Allah! We understand
the meaning of those who talk excessively and who brag when talking, but
who are those that adopt an arrogant manner in speech in order to display
their superiority?" He replied: "They are those who are proud." (Tirmidhi)
Commentary
While explaining the great virtue of good character, the hadith also teaches us that it is not
advisable for a person to speak articulately and eloquently merely to show off his oratory
skills or to impress his superiority upon others.
CHAPTER 74
باب الحلم والأناة والرفق
Chapter on forbearance, composure and softness
قَالَ الله تَعَالَى: ﴿وَالكُظِمِيْنَ الْغَيْظَ وَالْعَافِيْنَ عَنِ النَّاسِ وَاللهُ يُحِبُّ الْمُحْسِنِيْنَ﴾ ( آل
عمران : ١٣٤ )،
Allāh &s says: " ... and swallow their anger and who forgive people. And
Allāh loves those who do good." (Sūrah Āl 'Imran, 134)
وقال تَعَالَى: ﴿خُذِ الْعَفْوَ وَأمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجُهِلِيْنَ﴾ (الأعراف: ١٩٩)،
Allāh &s says: "Adopt forgiveness, instruct what is good, and ignore the
ignorant ones." (Sūrah al-A'raf, 199)
وقال تَعَالَى : ﴿وَلَا تَسْتَوِى الْحَسَنَةُ وَلَ السَّيِّئَةُ اِدْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِئْ بَيْنَكَ
وَبَيْنَهُ عَدَاوَةٌ كَانَّهُ وَلِىٌّ حَمِيْمٌ وَمَا يُلَقَّهَا الَّ الَّذِيْنَ صَبَرُوَا وَمَا يُلَقْهَا الَّ ذُوْ حَظُّ عَظِيْم ﴾
(فصلت : ٣٤ - ٣٥ )،
Allāh &s says: "Good and evil are not equal. Resist with that which is best
and the one between yourself and whom there was enmity, will instantly

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RIYĀD AL-ȘĀLIĶĪN
become your bosom friend. Only the patient ones will be inspired with this.
Only the most fortunate will be inspired with this." (Sūrah Fussilat, 34-35)
وقال تَعَالَى: ﴿وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذُلِكَ لَمِنْ عَزْمِ الْأُمُوْرِ﴾ (الشورى: ٤٣).
Allāh & says: "Whoever exercises patience and forgives, this is certainly
among the most resolute of matters." (Sūrah al-Shūrā, 43)
Hadith 632
لَأَشَجِّ عَبْدِ القَيْسِ : ((إنَّ فِيكَ خَصْلَتَيْنِ
وعن ابن عباس ظْهَا، قَالَ : قَالَ رسولُ الله
يُحِبُّهُمَا اللهُ: الْحِلْمُ وَالأَنَاةُ )) رواه مسلم .
Ibn 'Abbas 4
" narrates that the Messenger of Allah
said to Ashajj 'Abd
al-Qays: "You possess two qualities which Allah des loves: forbearance and
composure." (Muslim)
Commentary
Ashajj 'Abd al-Qays arrived in Madinah Munawwarah in a delegation to meet the Messenger
of Allāh
While the rest of the delegation hastened to meet the Messenger
Ashajj
remained behind. He tied their conveyances, performed ghusl, adorned a clean set of clothing
and then presented himself to the Messenger
. The Messenger
was greatly impressed
by his intelligent manner, and complimented him saying that he possessed forbearance and
composure.
Additional Points
v It is permissible to praise a person in his presence on condition that one is sure that he
will not develop pride due to it.
v Praising a person's good qualities serves as encouragement for others to also inculcate
them.
Hadith 633
: (( إنَّ اللهَ رفيقٌ يُحِبُّ الرِّفْقَ فِي الأَمْرِ كُلِّه
وعن عائشة بها، قالت : قَالَ رسول الله
)) متفقٌ عَلَيْهِ .
'A'ishah we
, narrates that the Messenger of Allah
said: "Allah &'s is
gentle and loves gentleness in all matters." (Bukhārī and Muslim)

40
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith means that Allah &s is forbearing and does not love to punish His servants. He
desires ease for them and does not overwhelm them with a burden that they cannot bear.
It can also mean that Allah &s loves to see the qualities of forbearance and mercy in people.
People who deal gently and calmly with one another find that their interactions are positive
and harmonious because Allah && places barakah therein.
Hadīth 634
وعنها: أنَّ النبيَّ مِ﴿َ، قَالَ: ((إنَّ اللهَ رَفِيقٌ يُحِبُّ الرِّفَقَ، وَيُعْطي عَلَى الرِّفق، مَا لاَ يُعْطِي
عَلَى العُنْفِ ، وَمَا لاَ يُعْطِي عَلَى مَا سِوَاهُ )) رواه مسلم .
'A'ishah wes narrates that the Messenger of Allah
said: "Allah &'s is
gentle and loves gentleness. He gives for gentleness what he does not give
for harshness or anything else." (Muslim)
Commentary
Gentleness in a person is superior in merit to his other good qualities, hence Allah &s rewards
such a person with honour in this world and the Hereafter.
Hadith 635
، قَالَ : ((إِنَّ الرَّفْقَ لاَ يَكُونُ فِي شَيْءٍ إِلَّ زَانَهُ ، وَلاَ يُنْزَعُ مِنْ شَيْءٍ
وعنها : أنَّ النبيَّ
إِلَّ شَانَهُ )) رواه مسلم .
'A'ishah ws narrates that the Messenger of Allah
said: "When gentleness
is in anything, it adorns it, and when it is removed from anything, it spoils
it." (Muslim)
Commentary
One who is gentle is respected amongst men and is loved by Allah &S, while one who is not
gentle is despised in the sight of men and is disliked by Allah &s.
Hadith 636
وعن أبي هريرة ﴿َّهُ، قَالَ: بَال أعْرَابِيٍّ في المسجدِ ، فَقَامَ النَّاسُ إِلَيْهِ لِيَقَعُوا فِيهِ ، فَقَالَ النبيُّ
: ((دَعُوهُ وَأَرِيقُوا عَلَى بَوْلِهِ سَجْلاً مِنْ مَاءِ ، أَوْ ذَنُوباً مِنْ مَاءٍ ، فَإِنَّمَا بُعِثْتُمْ مُيَسِّرِينَ وَلَم
تُبْعَثُوا مُعَسِّرِينَ )) رواه البخاري .