Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith states the qualities of a good and evil leader respectively. It encourages leaders to
deal justly with their subjects, and it commands subjects to obey their leaders in permissible
matters. It is not permissible to rebel against a leader as long as he upholds the salient
features of Islam and does not perpetrate open kufr (disbelief).
Additional Points
The hadith confirms that salah is a fundamental pillar of Islam.
Hadith 662
وعن عِياضٍ بن حِمارٍ وَلَّهُ، قَالَ: سَمِعْتُ رسولَ اللهِ ﴾، يقول: ((أهلُ الجَنَّةِ ثَلاثَةٌ: ذُو
سُلطانٍ مُقْسِطٌ مُوَقَّقٌ ، وَرَجُلٌ رَحِيمٌ رَقِقُ القَلْبِ لكُلِّ ذي قُرْبَى ومُسْلِمٍ ، وعَفِيفٌ مُتَعَفِّفٌ
ذو عِيالٍ )) رواه مسلم .
‘Iyād ibn Himār
narrates: I heard the Messenger of Allah
saying:
"The inhabitants of Paradise are three: a leader who is just and inspired to
do good, a compassionate person who is soft-hearted to all his relatives and
Muslims, and a chaste man who does not beg despite having dependents."
(Muslim)
Commentary
This hadith discusses three groups of people that will enter Paradise. It advises leaders to be
just and dedicated followers of Islam, it teaches that one should deal kindly with people, and
it encourages that one should not beg for charity, but work to earn independently.
CHAPTER 80
باب وجوب طاعة ولاة الأمر في غير معصية وتحريم طاعتهم في المعصية
Chapter on the obligation to obey those in authority in lawful matters and
the prohibition of obeying them in unlawful matters
قَالَ الله تَعَالَى: ﴿يَآَيُّهَا الَّذِيْنَ أُمَنُوْاَ اَطِيْعُوا اللهَ وَاَطِيعُوا الرَّسُوْلَ وَأُولِى الْآَمْرِ مِنْكُمْ ﴾
( النساء : ٥٩ ).

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RIYĀD AL-ȘĀLIĶĪN
Allāh & says: "O believers! Obey Allah, obey the Messenger and those in
authority among you." (Sūrah al-Nisa', 59)
Hadith 663
، قَالَ : ((عَلَى المَرْءِ الْمُسْلِمِ السَّمْعُ والطَّاعَةُ فِيمَا أحَبَّ
بنًّا ، عن النبيِّ
وعن ابن عمر ـ
وكَرِهَ ، إِلَّ أنْ يُؤْمَرَ بِمَعْصِيَةٍ ، فَإِذَا أَمِرَ بِمَعْصِيَةٍ فَلاَ سَمْعَ وَلاَ طَاعَةَ )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "A Muslim
must listen and obey in respect of what he likes and dislikes, unless he
is commanded to commit a sin. If he is commanded to commit a sin, he
should neither listen nor obey." (Muslim)
Commentary
It is Wajib (compulsory) for Muslim subjects to obey their leaders in matters which are
agreeable to their temperament or not, except when they are commanded to commit sin.
This is in accordance with the basic principle laid down in Islam,
لا طاعة لمخلوق في معصية الخالق
There can be no obedience to the creation when the Creator is disobeyed.
Hadith 664
وعنه ، قَالَ: كُنَّا إِذَا بَايَعْنَا رسولَ اللهِ ﴿ عَلَى السَّمْعِ والطَّاعَةِ، يَقُولُ لَنَا: (( فِيمَا اسْتَطَعْتُمْ
)) متفقٌ عَلَيْهِ .
Ibn 'Umar ( narrates: "When we used to pledge allegiance to the Messenger
of Allāh
to listen and obey, he would say to us: 'In as far as you are
able to." (Bukhārī, Muslim)
Commentary
This hadith may be viewed from two angles. Firstly, Muslim subjects are instructed to obey
their leaders as best they can. Secondly, Muslim leaders are instructed not to issue such
orders which their subjects will not be able to bear.
The fact that the Messenger
qualified obedience to leaders with that which is within
human ability, was an expression of his compassion upon the Ummah.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 665
، يقول : (( مَنْ خَلَعَ يَداً مِنْ طَاعَةٍ لَقِيَ اللهَ يَوْمَ الْقِيَامَةِ
وعنه ، قَالَ : سَمِعْتُ رسول الله
وَلاَ حُجَّةَ لَهُ ، وَمَنْ مَاتَ وَلَيْسَ فِي عُنُقِهِ بَيْعَةٌ ، مَاتَ مِتَةً جَاهِلِيَّةً )) رواه مسلم .
وفي رواية لَهُ : ((وَمَنْ مَاتَ وَهُوَ مُفَارِقٌ لِلجَمَاعَةِ ، فَإِنَّهُ يَمُوتُ مِنَّةً جَاهِلِيَّةً )) .
((المِيتَةُ )) بكسر الميم
Ibn 'Umar
narrates: I heard the Messenger of Allah
saying: "One
who withdraws his hand from obedience will meet Allah &s on the day of
Qiyamah without any proof in his favour; and one who passes away without
having pledged allegiance dies a death of jāhiliyyah (ignorance)." (Muslim)
Another narration has: "One who dies estranged from the Muslim community
dies a death of jāhiliyyah (ignorance)."
Commentary
Once a person pledges allegiance to the Muslim leader, it is not permissible for him to
withdraw from it without a valid Islamic reason.
During the days of jahiliyyah (ignorance), people lived a life without obedience to any leader
because they considered obedience improper. Islam brought about an organised system
of governance where allegiance to a leader was necessary. Hence, one who dies without
allegiance to a Muslim leader is as if he prefers the errant system of jahiliyyah.
Hadīth 666
: ((اسْمَعُوا وأَطِيعُوا ، وَإِنِ اسْتُعْمِلَ عَلَيْكُمْ عَبْدٌ
وعن أنسٍ رطّهُ، قَالَ : قَالَ رسولُ الله ،
حَبَشِيٍّ، كأنَّ رَأْسَهُ زَبيبةٌ )) رواه البخاري .
Anas &
narrates that the Messenger of Allah
said: "Listen and obey
even if an Abyssinian slave whose head is like that of a raisin is appointed
over you." (Bukhārī)
Commentary
Obedience to a Muslim leader is compulsory irrespective of his colour, complexion or physical
features.
A slave has been mentioned only hypothetically to emphasise obedience to the leader,

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RIYĀD AL-ȘĀLIĶĪN
otherwise it is not permissible to appoint a slave as the leader of the Muslim Ummah.
Hadith 667
: ((عَلَيْكَ السَّمْعِ وَالطَّاعَةِ فِي عُسْرِكَ
وعن أبي هريرة ﴿ته، قَالَ : قَالَ رسول الله ،
وَيُسْرِكَ ، وَمَنْشَطِكَ وَمَكْرَهِكَ ، وَأَثَرَةٍ عَلَيْكَ )) رواه مسلم .
Abū Hurayrah & narrates that the Messenger of Allah
said: "It is
compulsory upon you to listen and obey in your times of difficulty and
ease, and with regard to what pleases you or displeases you, and even if
others are given preferential treatment over you." (Muslim)
Vocabulary and Definitions
"Preferential treatment" refers to unjust appointments in positions of leadership. It could
also refer to situations when a leader unjustly withholds the rights of his subjects.
Commentary
Obedience to a Muslim leader is compulsory in all the circumstances specified in this hadith.
It will not be permissible to rebel against him because this will lead to greater harm than
good, in the form of widespread bloodshed, disorder and infighting.
Hadīth 668
فِي سَفَرٍ ، فَلْنَا مَنْزِلاً ، فَمِنَّا مَنْ
وعن عبدِ اللهِ بن عمرو ﴿له، قَالَ: كنا مَعَ رسول الله ◌ُ
يُصْلِحُ خِبَاءُهُ ، وَمِنّا مَنْ يَنْتَضِلُ ، وَمِنَّا مَنْ هُوَ فِي جَشَرِهِ ، إِذْ نَادَى مُنَادِي رسولِ الله
الصَّلاةَ جَامِعَةً . فَاجْتَمَعْنَا إِلَى رسولِ اللهِ عِ﴿ه، فَقَالَ: ((إِنَّهُ لَمْ يَكُنْ نَبِيٌّ قَبْلِي إِلَّ كَانَ حَقّاً
عَلَيْهِ أنْ يَدُلَّ أُمّتَهُ عَلَى خَيْرِ مَا يَعْلَمُهُ لَهُمْ ، وَيُنْذِرَهُمْ شَرَّ مَا يَعْلَمُهُ لَهُمْ . وَإِنَّ أُمَتَكُمْ هذِهِ جُعِلَ
عَافِيْتُهَا في أوَّلِهَا ، وَسَيُصيبُ آخِرَهَا بَلاَءٌ وَأمُورٌ تُنْكِرُونَهَا ، وَتَجِيءُ فِتْنٌ يُرَقِّقُ بَعْضُهَا بَعْضاً
، وَتَجِيءُ الفتنَّهُ فَيَقُولُ المُؤْمِنُ : هذه مُهلكتي ، ثُمَّ تنكشفُ ، وتجيء الفتنةُ فيقولُ المؤمنُ
: هذِهِ هذِهِ . فَمَنْ أَحَبَّ أنْ يُزَحْزَحَ عَنِ النَّارِ، وَيُدْخَلَ الجَنَّةَ، فَلْنَآَتِهِ مِنَُّهُ وَهُوَ يُؤْمِنَ باللهِ
واليَوْمِ الآخِرِ ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أنْ يُؤْتَى إِلَيْهِ. وَمَنْ بَايَعَ إِمَاماً فَأَعْطَاهُ صَفْقَةَ يَدِهِ
، وَثَمَرَةَ قَلْبِهِ ، فَلْيُطِعْهُ إن استَطَاعَ ، فإنْ جَاءَ آخَرُ يُنَازِعُهُ فَاضْرِبُوا عُنْقَ الآخَرِ )) رواه مسلم .
قَوْله : ((يَنْتَضِلُ)) أيْ: يُسَابِقُ بالرَّمْي بِالنَّبل والنُّشَّاب. وَ((الجَشَرُ)) : بفتح الجيم
والشين المعجمة وبالراء ، وهي: الدَّوابُّ الَّتِي تَرْعَى وَتَبِيتُ مَكَانَهَا. وَقَوْلُهُ: ((يُرَقِّقُ

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RIYĀD AL-ȘĀLIĶĪN
بَعْضُهَا بَعْضاً)) أيْ: يُصَيِّرُ بَعْضُهَا بَعْضَاً رقيقاً: أيْ خَفِيفاً لِعِظَمِ مَا بَعْدَهُ، فالثَّانِي يُرَقّقُ الأَوَّلَ
. وقيل مَعنَاهُ يُشَوِّقُ بَعْضُهَا إِلَى بَعْضٍ بتحسينِهَا وَتَسويلِهَا، وقيل: يُشِهُ بَعْضُها بَعضاً .
'Abdullah ibn 'Amr
narrates: "We were once with the Messenger of
Allāh
on a journey and stopped at a place. Some of us began repairing
our tents, some were competing with each other in shooting arrows, and
some were seeing to their animals, when the announcer of the Messenger of
Allāh
announced that the salah was ready to commence. So we gathered
around the Messenger of Allah
and he said: 'It was the responsibility
of every Messenger who came before me to direct his Ummah towards that
which he knew was good for them and to warn them against that which he
knew was evil for them. The well-being of this Ummah has been associated
with the first of its adherents, while the latter part of this Ummah will be
afflicted by trials and matters which you dislike. Tribulations will follow
one another, and each will seem worse than the one before it. A tribulation
will come and a believer will say: 'This will destroy me,' and it will then be
removed. Another tribulation will follow and the believer will say: 'This is
the one, this is the one!' Whoever desires to be saved from the Hell-fire
and be admitted into Paradise should have his death come to him while he
believes in Allah & and the Last Day, and he treats people as he would like
them to treat him. And whoever pledges allegiance to a leader by giving
him the grasp of his hand and the essence of his heart, should obey him
as far as possible. If another person comes to usurp his leadership, then
strike his neck." (Muslim)
Vocabulary and Definitions
"The first adherents" of the Ummah refer to the period of Sahabah, Tabi'in and Tab' Tabi'īn.
According to Imām Qurțubī , it refers to the period of the first three khalifs until the
martyrdom of 'Uthman
Commentary
In this hadith the Messenger of Allah
foretold of the time when the Ummah would be
afflicted with endless tribulations, each worse than the one before it. Steadfastness upon
īman, following the truth and upholding good morals are the factors which will safeguard a
person during such difficult times.
The hadith also teaches us that those who attempt to revolt against a rightly appointed leader
should be opposed by the general subjects because unity of the Ummah is of paramount

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RIYĀD AL-ȘĀLIĶĪN
importance.
Additional Points
v One should treat people as one would like to be treated.
Hadith 669
وعن أَبِي هُنَيْدَةَ وَائِلٍ بن حُجْرٍ بِّهِ ، قَالَ: سَأَلَ سَلَمَةُ بن يَزِيدَ الجُعِفِيُّ رسولَ الله
فَقَالَ: يَا نَبِيَّ الله، أرأيتَ إنْ قامَت عَلَيْنَا أُمَرَاءُ يَسألُونَا حَقَّهُم ، وَيَمْنَعُونَا حَقَنَا، فَمَا تَأْمُرُنَا
﴾ : ((اسْمَعْوا وَأَطِيعُوا، فإنَّمَا عَلَيْهِمْ مَا
؟ فَأَعْرَضَ عنه، ثُمَّ سَأَلَهُ ، فَقَالَ رسولُ الله
حُمِّلُوا ، وَعَلَيْكُمْ مَا حَمِّلْتُمْ )) رواه مسلم .
Abū Hunaydah Wa'il ibn Hujr6 40% narrates: Salāmah ibn Yazīd al-Ju'fī
asked the Messenger of Allah
saying: "O Messenger of Allah! What should
we do if such rulers are given authority over us who demand their rights
from us but deny us our rights?' The Messenger of Allah
turned away
from him. He repeated the question and the Messenger of Allah
said:
"Listen and obey because they are answerable for their responsibilities
and you are answerable for your responsibilities." (Muslim)
Commentary
A deficiency on the part of the leader by not fulfilling the rights of his subjects does not
justify them responding to him with disobedience and rebellion because a wrong cannot be
rectified by perpetrating another wrong.
Every person will be held accountable for his own actions and choices on the day of Qiyamah.
Leaders therefore need to be just, and subjects need to be obedient to their leaders.
History bears testimony that when both leaders and subjects fulfilled the responsibilities
Islam placed upon them, they complimented each other creating strength and harmony in
the Ummah. Whenever there was a deficiency from any quarter, problems arose.
Hadith 670
: ((إِنَّهَا سَتَكُونُ بَعْدِي أثَرَةٌ وَأُمُورٌ
وعن عبد الله بن مسعود رضياللهُ، قَالَ : قَالَ رسولُ الله
6 Abū Hunaydah Wa'il ibn Hujr
was a leader from the area of Hadramaut and accepted Islam
after the conquest of Makkah. 71 ahadith are narrated from him. He settled in Kūfa and passed away
in the era of Mu'āwiyah

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تُنْكِرُونَهَا! )) قالوا: يا رسول الله، كَيْفَ تَأْمُرُ مَنْ أَدْرَكَ مِنَّا ذَلِكَ؟ قَالَ: ((تُؤَدُّونَ الحَقَّ
الَّذِي عَلَيْكُمْ ، وَتَسْأَلُونَ اللهَ الَّذِي لَكُمْ )) متفقٌ عَلَيْهِ .
'Abdullah ibn Mas'ūd 4% narrates that the Messenger of Allah
said:
"After I am gone, there will be preferential treatment and matters which
you dislike." The Sahabah A asked: "O Messenger of Allah! What do you
command us to do if we experience this?" He replied: "Fulfil the rights
which you owe to others and ask Allah & for your rights." (Bukhārī, Muslim)
Commentary
Subjects who live under an oppressive ruler should continue fulfilling their responsibilities
such as zakah, going out in jihad, etc., and continue supplicating to Allāh &s to improve
their conditions.
Hadith 671
: (( مَنْ أَطَاعَنِي فَقَدْ أَطَاعَ اللهَ ، وَمَنْ عَصَانِي
وعن أبي هريرة وُلُهُ، قَالَ : قَالَ رسول الله
فَقَدْ عَصَى اللهَ ، وَمَنْ يُطِعِ الأَمِيرَ فَقَدْ أَطَاعَنِي ، وَمَنْ يَعصِ الأميرَ فَقَدْ عَصَانِي )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Whoever
obeys me has obeyed Allah &s, and whoever disobeys me has disobeyed
Allāh &s. Whoever obeys the leader has obeyed me, and whoever disobeys
the leader has disobeyed me." (Bukhārī, Muslim)
Commentary
Obedience to the Muslim leader is synonymous to obeying Allah &s and His Messenger
hence it is obligatory upon Muslims to do so in permissible matters.
Hadith 672
*، قَالَ: ((مَنْ كَره مِنْ أمِيرِهِ شَيْئاً فَلْيَصْبِرْ ، فَإِنَّهُ
: أن رسول الله
وعن ابن عباس
مَنْ خَرَجَ مِنَ السُّلطَانِ شِبْراً مَاتَ مِتَةً جَاهِلِيَّةً )) متفقٌ عَلَيْهِ .
Ibn 'Abbas
š narrates that the Messenger of Allah
said: "Whoever
dislikes anything of his leader should exercise patience, for whoever disobeys
the leader by a hand-span, shall die the death of jahiliyyah (ignorance)."
(Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
While this hadith commands only patience in the face of injustice, Muslim subjects should
continue advising their leader towards righteousness. Unless he commits open kufr, one is
not permitted to revolt against the leader because this shatters unity which in turn prevents
the progress of Islam.
Hadith 673
، يقول : (( مَنْ أهانَ السُّلطَانَ أَهَانَهُ الله
وعن أَبي بكرة ﴿ّهُ، قَالَ: سَمِعْتُ رسول الله ـ
)) رواه الترمذي ، وقال : (( حديث حسن )) .
Abū Bakrah
% narrates: I heard the Messenger of Allah
gy saying: "Whoever
dishonours the ruler, will be dishonoured by Allah &s." (Tirmidhi)
Commentary
Respecting Muslim leaders and scholars is necessary because any form of disrespect towards
them will incite people towards disobeying their commands which will harm the general
order and organisation of the Muslims.
وفي الباب أحاديث كثيرة في الصحيح . وَقَدْ سبق بعضها في أبواب .
CHAPTER 81
باب النهي عن سؤال الإمارة واختيار ترك الولايات إذا لم يتعين عليه أَوْ تَدْعُ حاجة إِلَيْهِ
Chapter on the prohibition against seeking authority, and opting to reject
positions of authority if one is not assigned to them or one is not needed
قَالَ الله تَعَالَى: ﴿تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِيْنَ لَا يُرِيْدُوْنَ عُلُوا فِى الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ
. ( لِلْمُتَّقِيْنَ﴾ (القصص: ٨٣
Allāh & 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
shall be for those who fear." (Sūrah al-Qasas, 83)

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Hadith 674
: (( يَا عَبْدَ
وعن أبي سعيدٍ عبدِ الرحمانِ بنِ سَمُرَة ◌ِّهِ ، قَالَ : قَالَ لي رسول الله
الرَّحمان بن سَمُرَةَ ، لاَ تَسْأَلِ الإِمَارَةَ ؛ فَإِنَّكَ إِن أُعْطِيَتَهَا عَنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا ، وَإِنْ
أُعْطِيْتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا ، وَإِذَا حَلَفْتَ عَلَى يَمِينٍ ، فَرَأيْتَ غَيْرَهَا خَيْراً مِنْهَا ، فَأَتِ
الَّذِي هُوَ خَيْرٌ وَكَفِّرْ عَنْ يَمِينكَ )) متفقٌ عَلَيْهِ .
Abū Sa īd 'Abd al-Rahman ibn Samurah7 22
narrates: "The Messenger of Allah
said to me: 'O 'Abd al-Rahman ibn Samura! Do not ask for leadership. If
it is given to you without your asking for it, you will be helped in regard
to it, and if it is given to you by your asking for it, you will be made
responsible for it. If you take an oath and then realise something better
than it, do that which is better and expiate your oath." (Bukhārī, Muslim)
Commentary
Every form of leadership is challenging and comes with difficulties, hence one who relies
upon his own skills and does not rely upon Allah's & assistance will not be successful in
fulfilling its demands.
One should only accept a position of leadership if he is requested to do so or if there is
nobody capable of fulfilling its responsibilities effectively. In this case, he will be divinely
assisted, in accordance with the saying,
من تواضع لله رفعه الله
Allah raises a person who humbles himself before Him.
Desiring leadership is not advisable because one who does so is not concerned about the
gravity of the responsibility it entails and will therefore be deficient in fulfilling it.
A sinful oath should be broken and kaffarah should be discharged in compensation. Kaffarah
for a broken oath is to feed ten poor persons for a single day or clothe them; or fast for three
days if one cannot afford to feed or clothe them.
7 Abū Sa'id 'Abd al-Rahman ibn Samurah 44
accepted Islam during the conquest of Makkah and then
participated in the battle of Tabuk. He was instrumental in the spread of Islam in many areas and lived a
life of great humility. He settled in Sajistan and passed away in 50 Hijrī. 14 ahadith are narrated from him.

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Hadith 675
: ((يَا أَبَا ذَرٍّ ، إِنِّي أَرَاكَ ضَعِيفاً ، وَإِنِّي أُحِبُّ
وعن أَبِي ذرِّ مِّلُ، قَالَ : قَالَ رسول الله
لَكَ مَا أُحِبُّ لِنَفْسِي. لاَ تَأَمَّرَنَّ عَلَى اثْنَيْنِ ، وَلاَ تَوَلََّنَّ مَالَ يَتِيمٍ )) رواه مسلم .
Abu Dharr &
es narrates: "The Messenger of Allah
said to me: 'O Abū
Dharr! I see that you are weak, and I love for you what I love for myself.
Do not become a leader over even two individuals and do not take the
responsibility of the wealth of an orphan." (Muslim)
Commentary
Abu Dharr &
was one of those Sahabah who was ascetically minded. He did not care much
for worldly matters, and even went to the extent of declaring it impermissible to gather
wealth despite discharging zakah upon it. Because he did not have experience regarding
wealth and issues of leadership, the Messenger of Allah
commanded him not to place
himself into a leadership position.
Additional Points
The wealth of orphans needs to be safeguarded and administered by individuals who
have sound knowledge of this responsibility.
Hadith 676
وعنه ، قَالَ : قُلْتُ: يَا رسول الله ، ألا تَسْتَعْمِلُني؟ فَضَرَبَ بِيِّدِهِ عَلَى مَنْكِبِي، ثُمَّ قَالَ: ((
يَا أَبَا ذَرٍّ ، إِنَّكَ ضَعِيفٌ ، وإنّها أمانةٌ ، وَإِنَّهَا يَوْمَ الْقِيَامَةِ خِزْيٌّ وَنَدَامَةٌ ، إِلَّ مَنْ أَخَذَهَا بِحَقِّهَا
، وَأَدَّى الَّذِي عَلَيْهِ فِيهَا )) رواه مسلم .
Abū Dharr
¿ narrates: "I asked: 'O Messenger of Allah! Why do you not
appoint me as a governor?' He tapped my shoulder with his hand and said:
'O Abu Dharr! You are weak and it is a trust. On the day of Qiyamah, it will
be a source of disgrace and remorse except for that person who assumes
it dutifully and fulfils its responsibilities as required of him." (Muslim)
Commentary
Leadership is a trust and an important responsibility, hence one who assumes this position
should strive to his utmost to fulfil all its requirements. He should be knowledgeable regarding
its duties, and needs to be capable of fulfilling its responsibilities.

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Hadīth 677
، قَالَ : ((إِنَّكُمْ سَتَحْرِصُونَ عَلَى الإِمَارَةِ ، وَسَتَكونُ
وعن أَبي هريرة ﴿ّهِ: أنَّ رسول الله
نَدَامَةً يَوْمَ القِيَامَةِ )) رواه البخاري .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "You will
be desirous of leadership, but it will be a source of remorse on the day of
Qiyāmah." (Bukhārī)
Commentary
One should not be desirous of leadership because of the tremendous responsibility it entails.
It is not worth one's while to enjoy a few breaths of unjust power in this world and then
face intolerable agony in the Hereafter.
CHAPTER 82
باب حث السلطان والقاضي وغيرهما من ولاة الأمور على اتخاذ وزير صالح وتحذيرهم من قرناء
السوء والقبول منهم
Chapter on encouraging a ruler, judge and others in authority to appoint
righteous ministers, and warning them against evil companions and
accepting their advice
قَالَ الله تَعَالَى: ﴿اَلْآَخِلَاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضِ عَدُوٌّ إِلَّ الْمُتَّقِيْنَ﴾ (الزخرف: ٦٧ ).
Allāh &s says: "Friends will be enemies on that day, except those who fear
Allāh." (Sūrah al-Zukhruf, 67)
Hadith 678
وعن أبي سعيدٍ وأبي هريرة ﴿ه: أنَّ رسولَ الله ﴿، قَالَ: ((مَا بَعَثَ اللهُ مِنْ نَبِّ، وَلاَ
اسْتَخْلَفَ مِنْ خَلِيفَةٍ إِلَّ كَانَتْ لَهُ بِطَانَتَانِ: بِطَانَةٌ تَأْمُرُهُ بالمَعْرُوفِ وَتَحُضُّهُ عَلَيْهِ ، وَبِطَانَةٌ
تَأْمُرُهُ بِالشَّرِّ وَتَحُضُّهُ عَلَيْهِ، وَالمَعْصُومُ مَنْ عَصَمَ اللهُ)) رواه البخاري .
Abū Sa'īd 4% and Abu Hurayrah & narrate that the Messenger of Allah
said: "Allah & did not send a Messenger nor appoint a khalif without

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him having two advisors: one ordering him to do good and encouraging
him towards it, and the other ordering him to do evil and encouraging
him towards it. The one who is truly protected is the one whom Allah des
protects." (Bukhārī)
Commentary
A leader should choose such ministers and advisors who will advise him towards
righteousness, trustworthiness and justice. He needs to follow the correct Islamic guidelines
in his administration and policies so that he does not come under the influence of those who
are corrupt and dishonest.
According to some scholars, "two ministers" could also refer to angels who guide him towards
good, and Shaitan who leads him towards evil.
Hadith 679
٤: ((إِذَا أَرَادَ اللهُ بِالأَمِيرِ خَيْراً ، جَعَلَ لَهُ وَزِيرَ
وعن عائشة طها، قالت: قَالَ رسولُ الله
صدقٍ ، إِنْ نَسِيَ ذَكَّرَهُ ، وَإِنْ ذَكَرَ أَعَانَهُ ، وَإِذَا أَرَادَ بِهِ غَيْرَ ذَلِكَ جَعَلَ لَهُ وَزِيرَ سُوءٍ ، إِنْ نَسِيَ
لَمْ يُذَكِّرْهُ ، وَإِنْ ذَكَرَ لَمْ يُعِنْهُ )) رواه أَبُو داود بإسنادٍ جيدٍ عَلَى شرط مسلم .
'A'ishah wes narrates that the Messenger of Allah
said: "When Allah des
desires good for a leader, He gives him a truthful minister who reminds him
when he forgets, and helps him when he remembers; and when He desires
the contrary for him, He gives him an evil minister who neither reminds
him when he forgets nor helps him when he remembers." (Abū Dawud)
Commentary
When a leader is surrounded by righteous advisors, it is a sign that Allah &s is pleased with
him and guides him along. On the contrary, evil advisors drive a leader and his people towards
destruction. History is replete with examples of both types of advisors and the consequences
of their counsel.
CHAPTER 83
باب النهي عن تولية الإمارة والقضاء وغيرهما من الولايات لمن سألها أوْ حرص عليها فعرَّض بها
Chapter on the prohibition against appointing leaders, judges and granting

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positions of authority to those who ask for it or desire it by offering
themselves
Hadith 680
عن أَبي موسى الأشعريِّ وَّهُ، قَالَ: دَخَلْتُ عَلَى النَّبِّ ﴿ أَنَا وَرَجُلانٍ مِنْ بَنِي عَمِّي ،
فَقَالَ أحَدُهُمَا: يَا رسول الله ، أمِّرْنَا عَلَى بَعْض مَا ولَّكَ اللـهُ وَ، وقال الآخَرُ مِثلَ ذَلِكَ
، فَقَالَ: ((إِنَّا وَاللهِ لاَ نُوَلِّي هَذَا العَمَلَ أَحَداً سَأَلَهُ، أَوْ أَحَداً حَرَصَ عَلَيْهِ )) متفقٌ عَلَيْهِ .
Abū Mūsā al-Ash'arī 4% narrates: "I visited the Messenger of Allah
with two of my cousins. One of them said: 'O Messenger of Allah! Appoint
us as governors over places which Allah & has granted you authority.'
The other cousin also made a similar request. He
said: 'By Allah, we
will not appoint any person to such a post if he asks for it or desires it."
(Bukhārī, Muslim)
Commentary
Those who request for positions of leadership should not be appointed because their request
points to the fact that they are doing so for personal gain and acquisition of wealth. Such
people will not serve the populace selflessly, rather their aim will be to usurp the rights and
wealth of people.
كتَاب الأدَب
THE BOOK OF GOOD MANNERS
CHAPTER 84
باب الحياء وفضله والحث على التخلق به
Chapter on modesty and its virtue, and encouraging people to implement it
General Remarks
Modesty is an integral part of Islam. In a hadith, the Messenger of Allah
is reported to have
said, "Every religion has a special trait. The special trait of Islam is modesty." (Mu'attā, Ibn
Mājah) In another hadīth, the Messenger of Allāh
said, "Īman and modesty are inseparable.

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When one is removed, the other is also removed." (Hakim) Modesty has numerous benefits.
One who possesses it is saved from many vices and evil qualities. It beautifies man's speech
and actions. One who is modest is loved by the creation and accepted by the Creator. It is
because of modesty that a person lives a life of purity and chastity; modesty and chastity
are inseparable.
One who is deprived of this quality suffers much. The Messenger of Allah
said, "One of
the advices that people learnt from the previous Messengers is that when you do not possess
modesty, then do as you please." (Bukhārī) Hence, a person without modesty is not bound by
any moral code. His life is similar to that of an unbridled animal.
Mullā 'Alī Qārī ( in Mirqat defines modesty in the following words:
حقيقة الحياء ان مولاك لا يراك حيث نهاك
The reality of modesty is that your Master should not see you where He has
prohibited you from.
Some of the 'arifin (recognisers of Allah ) have stated that modesty stems from the
conviction within the heart that Allah &s is watching, hence one who possesses this quality
protects his external and internal self from going contrary to His commands.
Hadith 681
: أَنَّ رسول الله ﴿ مَرَّ عَلَى رَجُلٍ مِنَ الأنْصَارِ وَهُوَ يَعِظُ أخَاهُ في الحَيَاءِ،
عن ابن عمر
: (( دَعْهُ، فَإِنَّ الْحَيَاءَ مِنَ الإِيمَانِ )) متفقٌ عَلَيْهِ .
فَقَالَ رسولُ اللهِ
Ibn 'Umar
narrates that the Messenger of Allah
passed by a man
from the Ansar who was advising his brother about modesty. The Messenger
of Allah
said: "Leave him, for modesty is part of īmān." (Bukhārī, Muslim)
Commentary
The modesty and shame of a person sometimes prevent him from seeking his rights because
he feels too shy to request for them. It was perhaps for this reason that the Ansarī was
cautioning his brother against excessive modesty. He was prohibited from doing so by the
Messenger of Allah
as his modesty was the stepping-stone to acquire the level desired
by Islām.
A question may be posed here: if modesty is an intrinsic quality within people, how can it
be regarded as a part of īman and how can one be rewarded for possessing it? Scholars have

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answered this, saying that even though modesty is an intrinsic quality and many people are
born with it, the level of modesty required by Islam is of a superior nature and can only be
acquired by refining the soul and embracing the teachings of Islam. Hence, the effort and
struggle to achieve this makes it a part of īmān.
Additional Points
v Advice should be given appropriately and correctly. One who gives incorrect advice,
should be prevented from doing so.
Hadīth 682
: (( الْحَيَاءُ لاَ يَأْتِي إِلَّ بِخَيْرٍ ))
9
، قَالَ : قَال رسول الله
وعن عمران بن حصينٍ
متفقٌ عَلَيْهِ .
وفي رواية لمسلم : (( الحياءُ خَيْرٌ كُلُّهُ)) أَوْ قَالَ: (( الْحَيَاءُ كُلُّهُ خَيْرٌ)).
'Imran ibn Husayn ws narrates that the Messenger of Allah
said: "Modesty
brings nothing but good." (Bukhārī, Muslim)
A narration of Muslim has: "Modesty is only goodness."
Commentary
Since modesty prevents a person from disobedience, evil character, and a host of immodest
actions, it has been referred to as goodness.
One may ask that at times, due to modesty, a person abstains from inviting towards good,
prohibiting from evil, and fulfilling the rights of others; how then can modesty be regarded
as goodness in its entirety? Scholars say that, as explained in the previous hadith, the desired
modesty is that which leads a person towards Allah's &s obedience and the fulfilment of
the rights of others. Superficial modesty which contravenes the teachings of Islam is not
acceptable; in fact, such modesty is a sign of weakness and cowardice.
Hadith 683
، قَالَ : (( الإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ
وعن أبي هريرة ﴿هُ: أنَّ رسول الله .
شُعْبَةً : فَأَفْضَلُهَا قَوْلُ: لاَ إِلهَ إِلَّ الله، وَأَدْنَاهَا إِمَاطَهُ الأَذَى عَنِ الطَّرِيقِ ، وَالحَيَاءُ شُعْبَةٌ مِنَ
الإِيمَانِ )) متفقٌ عَلَيْهِ .
(( البِضْعُ)) بكسر الباءِ ويجوز فتحها: وَهُوَ مِنَ الثَّلاثَةِ إِلَى الْعَشَرَةِ .

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وَ(( الشُّعْبَةُ )): القِطْعَةُ وَالْخَصْلَةُ. وَ((الإِمَاطَةُ)) : الإِزَالَةُ . وَ((الأَذَى )) : مَا يُؤْذِي كَحَجَرٍ
وشوك وَطِينٍ ورماد وَقَذَرٍ وَنَحْوِ ذَلِكَ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Īmān has
more than seventy (or more than sixty) branches. The best of them is to
bear witness that there is none worthy of worship besides Allah and the
least of them is to remove a harmful object from the path. And modesty
is also a branch of īmān." (Bukhārī, Muslim)
Terms and vocabulary
"Removing a harmful object from the path," is general and includes removing a stone which
could cause someone to slip, a thorn which could prick the body, and mud or garbage which
could soil the clothing; in short, it includes whatever may cause harm to others.
Commentary
This first portion of the hadith (namely, the testimony of faith) refers to the rights of Allah
des, while the second portion (namely, removing a harmful object from the path) refers to
the rights of human beings. In other words, for the acquisition of perfect īman, the rights of
Allah & and that of His creation need to be fulfilled.
Even though modesty is included as a branch of īman, it has been specifically singled out
here, because it leads a person to implement all the other branches. One who is modest
fears being embarrassed in this world and the Hereafter, hence he will fulfil obligations and
abstain from prohibitions.
Hadith 684
أَشَدَّ حَيَاءً مِنَ العَذْرَاءِ في خِدْرِهَا
، قَالَ : كَانَ رسول الله
وعن أبي سعيد الخدري
، فَإِذَا رَأَى شَيْئاً يَكْرَهُهُ عَرَفْنَاهُ فِي وَجْهِهِ . متفقٌ عَلَيْهِ .
Abū Sa'īd al-Khudrī dog narrates: "The Messenger of Allah
was more
modest than a virgin woman in her private room. When he saw something
which he disliked, we realised it from his facial expression." (Bukhārī, Muslim)
Commentary
"More modest than a virgin woman in her private room," refers to a virgin woman who is
meeting her husband for the first time in solitude. Such a woman is an embodiment of shame
and modesty, hence the similarity with the lofty character of the Messenger of Allah

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"When he saw something which he disliked, we realised it from his facial expression," means
that when the Messenger of Allah
did not naturally like something, he would not mention
it due to his modesty, however his facial expression would change. This does not refer to
matters of religion since the Messenger of Allah
would immediately caution those who
acted contrary to divine commandments, in accordance with his divinely-appointed duty.
Additional Points
v Modesty is particularly inherent in women, hence it is a sign of Qiyamah when it becomes
less prevalent among them.
قَالَ العلماءُ : حَقِيقَةُ الحَيَاءِ خُلُقٌ يَبْعَثُ عَلَى تَرْكِ القَبِيحِ ، وَيَمْنَعُ مِنَ النَّقْصِيرِ فِي حَقِّ ذِي
الحَقِّ . وَرَوَيْنَا عَنْ أَبِي القاسمِ الْجُنَيْدِ رَحِمَهُ اللهُ ، قَالَ: الحَيَاءُ : رُؤيَهُ الآلاءِ - أَيْ النِّعَم
- ورُؤْيَةُ النَّقْصِيرِ ، فَيَتَوَلَّدُ بَيْنَهُمَا حَالَةٌ تُسَمَّى حَيَاءَ . وَالله أعلم .
The 'ulama' say: Modesty in essence is that quality which prompts a person
to abstain from the reprehensible, and prevents him from deficiencies in
fulfilling the necessary rights of others. Abu al-Qasim al-Junayda said:
"Modesty is to realise bounties and deficiencies; and the state that arises
between these two is called modesty."
Commentary
According to Junaid Baghdadi «, modesty is an internal condition which arises when a
servant realises the numerous favours of His Master being showered upon him despite Him
being independent of the entire creation. Thereafter, he realises his own weakness in fulfilling
the commands of Allah de, and the acts of disobedience which he perpetrates despite his
dependence upon Him. Continuously pondering over these two matters will enable a person
to develop the quality of modesty.
CHAPTER 85
بابُ حفظ السِّر
Chapter on protecting a secret
8 Abu al-Qasim al-Junayd , is more famously known as Junaid Baghdadi . He was born and brought
up in Iraq. He was a great jurist and sufi. He would pass rulings according to the Madh'hab of Abu Thawr.
. His advices and incidents are famous. He passed away in the year 297 Hijrī and is buried in Baghdad.

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قَالَ الله تَعَالَى: ﴿وَأَوْفُوْا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُوْلًا﴾ (الإسراء: ٣٤).
Allāh &s says: "And fulfil the pledge. Certainly, questioning shall take place
with regard to pledges." (Sūrah Banī Isrāīl/al-Isrā', 34)
Introduction
A secret is an indirect pledge with another person. The verse of the Qur'an, therefore, teaches
us that a Muslim should not expose the secrets of others, as he will be questioned about it
on the day of Qiyamah.
Hadith 685
: ((إنَّ مِنْ أَشَرِّ النَّاسِ عِنْدَ اللهِ
وعن أبي سعيد الخدري ﴿هُ ، قَالَ : قَالَ رسول الله
مَنْزِلَةً يَوْمَ القِيَامَةِ الرَّجُلَ يُفْضِي إِلَى الْمَرْأةِ وتُفْضِي إِلَيْهِ، ثُمَّ يَنْشُرُ سِرَّهَا )) رواه مسلم .
Abū Sa īd al-Khudrī 4% narrates that the Messenger of Allah
said: "From
among the worst of people in the sight of Allah & on the day of Qiyamah
will be a person who engages in conjugal relations with his wife and she
with him, and he then exposes her secret." (Muslim)
Commentary
This hadith explains that all personal matters between a husband and wife relating to conjugal
relations are a trust between them and should be kept secret. In fact, it is the right of the wife
that her personal matters should not be exposed before others. Exposing such matters is a
major sin in the sight of Allah &s and is contrary to the nobility and honour of a respectable
individual. People who disclose such issues lose their honour in the sight of others. However,
it will be permissible to mention such matters if there is a pressing need, such as when
seeking medical treatment or in a marital dispute before a judge.
Salman al-Fārsī de narrates that he married a woman from the Kindah tribe and consummated
the marriage in her home. Early the next morning, his friends came to him asking, "How was
your wife?" He ignored them, but they repeated the question. Again he ignored them but
they persisted. When they repeated the question a third time, he ignored them again, but, he
was eventually compelled to explain, "Allah has made screens, curtains and doors to conceal
what lies behind them. It is acceptable to ask about things that are apparent, but one should
never ask about things that are hidden. I heard the Messenger of Allah
say that those
who narrate such matters are like donkeys having relations in the street." (Hilyat al-Awliya')

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Hadith 686
وعن عبدِ الله بن عمر عليها: أنَّ عمرَ بِّهُ حِيْنَ تأيَّمَتْ بِنْتُهُ حَفْصَةُ، قَالَ : لَقِيتُ عُثْمَانَ بْنَ
عَّانَ بِّهِ ، فَعَرَضْتُ عَلَيْهِ حَفْصَةَ ، فَقُلْتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بِنْتَ عُمَرَ ؟ قَالَ :
سَأَنْظُرُ فِي أمْرِي . فَِثْتُ لَيَالِيَ ثُمَّ لَقِيَّنِي، فَقَالَ : قَدْ بَدَا لِي أنْ لاَ أَتَزَوَّجَ يَوْمِي هَذَا . فَقِيتُ
◌َبَا بَكْرِ بِّه، فقلتُ: إِنْ شِئْتَ أَنْكَحْتُكَ حَفْصَةَ بنْتَ عُمَرَ، فَصَمتَ أَبُو بَكْرٍ ﴿هُ ، فَلَمْ يَرْجِعْ
إِلَيَّ شَيْئاً! فَكُنْتُ عَلَيْهِ أَوْ جَدَ مِنِّي عَلَى عُثْمَانَ ، فَلَبِثَ لَيَالِيَ ثُمَّ خَطَبَهَا النَّبِيُّ ﴿ٍ، فَأَنْكَحْتُهَا
إِيَّاهُ. فَلَقِيَنِي أَبُو بَكْرٍ ، فَقَالَ : لَعَلَّكَ وَجَدْتَ عَلَيَّ حِيْنَ عَرَضْتَ عَلَيَّ حَفْصَةَ فَلَمْ أَرْجِعْ إِلَيْكَ
شَيْئاً ؟ فقلتُ : نَعَمْ ، قَالَ: فَإِنَّهُ لَمْ يَمْنَعْنِي أَنْ أَرْجِعَ إِلَيَكْ فِيَمَا عَرَضْتَ عَلَيَّ إِلَّ أَنِّي كُنْتُ
ذَكَرَهَا، فَلَمْ أَكُنْ لِأَفْشِيَ سِرَّ رسول الله ﴿ه، وَلَوْ تَرَكَهَا النَّبِيُّ
عَلِمْتُ أنَّ النبيَّ
لَقَِلْتُهَا . رواه البخاري .
قوله ((تَأَيَّمَتْ)) أيْ: صَارَتْ بِلاَ زَوْجٍ، وَكَانَ زَوْجُهَا تُوُفِّيَ احِّلهُ. ((وَجَدْتَ)) : غَضِبْتَ .
'Abdullah ibn 'Umar
narrates that when 'Umar's &
s daughter, Hafşah
became a widow, 'Umar dog said: "I met 'Uthman ibn 'Affan des and
offered Hafsah in marriage to him, saying: 'If you wish, I will marry you to
Hafsah bint 'Umar.' He replied: 'I will think about it.' I waited a few days and
he then met me and said: 'I have decided not to marry at present.' I then
met Abu Bakr al-Siddīq 4% and said to him: 'If you wish, I will marry you
to Hafsah bint 'Umar.' Abu Bakr
ã remained silent and gave me no reply.
I was more upset with him than I was with 'Uthman. I waited a few days
and the Messenger of Allah
then proposed to her and I married her to
him. Abu Bakr then met me and said: 'You were probably upset with me
when you offered Hafsah to me and I did not give you any reply.' I said:
'Yes.' He said: 'The only thing that prevented me from replying to your
offer was that I knew that the Messenger of Allah
had mentioned her,
and I did not want to disclose the secret of the Messenger of Allah
. If
the Messenger of Allah
had not married her, I would have certainly
accepted her." (Bukhārī)
Commentary
Hafșah
was married to Khunais ibn Hudhafah de, who passed away in Madinah
Munawwarah due to a wound he sustained during the Battle of Uhud. The fact that 'Umar
offered his daughter, Hafsah ws, in marriage to Abu Bakr dos and 'Uthman dog teaches

80
RIYĀD AL-ȘĀLIĶĪN
us that guardians may offer their daughters, sisters etc. in marriage to suitable husbands.
The Qur'an also relates the incident of Shu aib
who requested Mūsā
to marry his
daughter. There is nothing shameful or dishonourable in this because, in an Islamic society,
all men and women and encouraged to marry, even widows.
In relation to the chapter, in this incident Abu Bakr 4% did not respond to the request of
'Umar &
because he felt that the intention of the Messenger of Allah $
to marry Hafşah
was a private matter and was not to be exposed.
'Umar &
was upset with Abu Bakr's
silence because of the love and understanding that
existed between them.
Additional Points
v It is incorrect to make a proposal for marriage to a person whom another has already
proposed for. However, if the first proposal has been rejected, it will be permissible for
others to propose.
v It is permissible to marry those women who the Messenger of Allah
showed an
inclination to marry, but did not do so, as well as those whom he married, but did not
consummate the marriage with them and then divorced them. As for those of his wives
who were alive at the time of his demise, it was not permissible for anyone to marry
them. They are regarded as the "mothers of the believers".
Hadith 687
وعن عائشة طه، قالت: كُنَّ أَزْوَاجُ النَّبِّ :﴿ عِنْدَهُ، فَأَقْبَلَتْ فَاطِمَةُ عَلَا تَمْشِي، مَا تُخْطِئُ
شَيْئاً ، فَلَمَّا رَآهَا رَخَّبَ بِهَا ، وقال: (( مَرْحَباً بِابْنَتِي ))
مِشيتَها مِنْ مشيَةٍ رسول الله
، ثُمَّ أَجْلَسَهَا عَنْ يَمِينِهِ أَوْ عَنْ شِمَالِهِ ، ثُمَّ سَارَّهَا فَكَتْ بُكَاءَ شَدِيداً ، فَلَمَّا رَأَى جَزَعَهَا ،
سَارَّهَا الثَّانِيَةَ فَضَحِكَتْ، فقلتُ لَهَا: خَصَّكِ رسولُ الله ◌ِ﴾َ مِنْ بَيْنِ نِسَائِهِ بالسِّرَارِ ، ثُمَّ
أَنْتِ تَبْكِينَ ! فَلَمَّا قَامَ رسولُ الله ﴿ سَألْتُهَا: مَا قَالَ لَكِ رسولُ اللهِ ﴾؟ قالت: مَا كُنْتُ
سِرَّهُ ، فَلَمَّا تُوُفِّيَ رسول الله ﴿ قُلْتُ: عَزَمْتُ عَلَيْكِ بِمَا لِي
لأَنْشِي عَلَى رسول الله
عَلَيْكِ مِنَ الحَقِّ ، لَمَا حَدَّثْتِي مَا قَالَ لَكِ رسول الله ﴿؟ فقالتْ: أَمَّا الآن فَنَعَمْ ، أمَّا حِيْنَ
سَارَّنِي فِي المَرَّةِ الأُولَى فَأَخْبَرَنِي أنّ حِبْرِيلَ كَانَ يُعَارِضُهُ القُرآنَ فِي كُلِّ سَنَةٍ مَرَّةً أَوْ مَرَّتَيْنِ ،
وَأَنَّهُ عَارَضَهُ الآنَ مَرَّتَيْنِ ، وَإِنِّي لا أَرَى الأجَلَ إِلَّ قَدِ اقْتَرَبَ ، فَاتَّقِ اللهَ وَاصْبِرِي ، فَإِنَّهُ نِعْمَ
السَّلَفُ أَنَا لَكِ ، فَبَكَيْتُ بُكَائِي الَّذِي رَأيْتِ ، فَمَّا رَأَى جَزَعِي سَارَّنِي الثَّانِيَةَ، فَقَالَ: (( يَا
فَاطِمَةُ ، أمَا تَرْضَيْنَ أنْ تَكُونِي سَيِّدَةَ نِسَاءِ الْمُؤُمِنِينَ ، أَوْ سَيَّدَةَ نِساءِ هذِهِ الأَمَّةِ ؟ )) فَضَحِكتُ