Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
ضَحِكِي الَّذِي رَأيْتِ . متفقٌ عَلَيْهِ ، وهذا لفظ مسلم .
'A'ishah
narrates: "The wives of the Messenger of Allah
were with
him when Fatimah ws arrived. Her way of walking was identical to that
of the Messenger of Allah
When he saw her, he welcomed her saying:
'Welcome, my daughter.' He then had her sit down on his right or left. He
then whispered something secretly to her, and she began weeping profusely.
When he saw her agony, he whispered something secretly to her a second
time, and she began to laugh. I said to her: 'The Messenger of Allah
singled you out from among his wives and whispered to you secretly, and
you began weeping?' When the Messenger of Allah
stood up and left, I
asked her: 'What did the Messenger of Allah
say to you?' She replied: 'I
cannot disclose the secret of the Messenger of Allah
' When the Messenger
of Allāh
passed away, I said to her: 'On the basis of the right which I
have over you, I take an oath and ask you to tell me what the Messenger
of Allāh
said to you.' She replied: 'I can now disclose it to you. When
he whispered to me secretly the first time, he informed me that Jibrail
used to revise the Qur'an with him once or twice every year, and that this
year he had revised it twice. (He
said): 'I think that my demise is near,
so fear Allah & and exercise patience. I am an excellent predecessor for
you.' So I wept as you saw. When he saw my agony, he whispered secretly to
me a second time, saying: 'O Fatimah, are you not pleased to be the leader
of the believing women or the leader of the women of this Ummah?' So I
laughed as you saw." (Muslim)
Terms and vocabulary
The right which 'A'ishah we had over Fatimah , was that 'A'ishah , was the wife of the
Messenger of Allah
and hence the mother of the believers.
Commentary
The Messenger of Allah
used to recite to Jibrail
once a year whatever of the Qur'an
had been revealed to him, and Jibrāīl
would then recite it to the Messenger of Allah
During the final year, they revised it twice. This was an indication that the revelation of the
Qur'an was almost complete and that his demise was imminent.
The Messenger of Allah
advised Fatimah wos to fear Allah &s and exercise patience upon
his demise. He meant that she should abstain from wailing and other acts of ignorance which
indicate that one is displeased with the decision of Allah Les.

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RIYĀD AL-ȘĀLIĶĪN
Some narrations mention that to console her, the Messenger of Allah
also told her that
she would be the first of his family to pass away, hence her grief over his demise would be
short-lived. Scholars state that within a period of three to six months after the demise of
the Messenger of Allah
Fatimah was passed away.
Additional Points
It is permissible to weep on an occasion of sadness on condition that one does not wail
or complain about the decision of Allah Les.
The virtue of Fatimah wos is established from this hadith. In other ahadith, the virtues of
Khadijah and 'A'ishah wes are also mentioned. There is a difference of opinion between
the scholars regarding which of them is the most virtuous. The soundest view is that they
are all lofty in status, and each possesses virtues and merits according to their status.
Each of them is a perfect role-model for women of every generation.
v It is permissible to praise someone if there is no fear of pride entering them.
v One should exercise patience at the time of a calamity.
v One should not be boastful or proud over any bounty of Allah &s. Fatimah wos was given
the glad tiding of being the leader of the believing women, but she did not boast about it.
Hadith 688
وَأَنَا أَلْعَبُ مَعَ الِغِلْمَانِ ، فَسَلَّمَ
وعن ثَابِتٍ، عن أنس ﴿ّهُ، قَالَ: أَتَى عَلَيَّ رسول الله .
عَلَيْنَا ، فَبَعَثَنِي فِي حَاجَةٍ ، فَأَبْطَأْتُ عَلَى أُمِّي . فَمَّ جِثْتُ ، قالت: مَا حَبَسَكَ ؟ فقلتُ :
بَعَثَنِي رسولُ اللهِ ﴿ لِحَاجَةٍ، قالت: مَا حَاجَتُهُ؟ قُلْتُ: إِنَّهَاَ سرٍّ . قالت: لا تُخْبِرَنَّ بِسرِّ
أَحَداً ، قَالَ أَنَسٌِّ: وَاللهِ لَوْ حَدَّثْتُ بِهِ أَحَداً لَحَدَّثْتُكَ بِهِ يَا ثَابِتُ . رواه مسلم
رسول الله
وروى البخاري بعضه مختصراً .
Thabit9 narrates from Anas 4
who said: "The Messenger of Allah
came up to me while I was playing with some children and greeted us. He
then sent me on an errand, and I was therefore delayed in returning to my
mother. When I returned, she asked: 'What delayed you?' I replied: 'The
Messenger of Allah
sent me on an errand.' She asked: 'What errand
was it?' I replied: 'It is a secret.' She said: 'Do not disclose the secret of
the Messenger of Allah
to anyone.' Anas de said: 'By Allah, if I were to
disclose it to anyone, I would have disclosed it to you, O Thabit." (Muslim
9 Thabit
was a Tabi'i. He was renowned for his piety, worship and fear of Allah &S. He was an
esteemed student of Anas . He passed away in 123 Hijri at the age of eighty. 250 ahadith are narrated
from him.

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RIYĀD AL-ȘĀLIĶĪN
and a shorter version by Bukhārī)
Commentary
This hadith illustrates the trustworthiness and merit of Anas
Even after the demise of
the Messenger of Allah
, he concealed the secret with which he was entrusted. In all
probability, it was a private matter relating to the wives of the Messenger of Allah
, and
for this reason he did not expose it.
The hadith also draws our attention to the wonderful upbringing that Anas
received
from his mother, Umm Sulaym w
. She wisely realised that a secret should not be exposed
and hence advised him never to expose the secret of the Messenger of Allah
. Parents are
well-advised to inculcate such noble habits within their children.
CHAPTER 86
باب الوفاء بالعهد وَإنجاز الوَعد
Fulfilling pledges and keeping promises
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 Isrā'īl / al-Isrā', 34)
وقال تَعَالَى: ﴿وَأَوْفُوْا بِعَهْدِ اللهِ إِذَا عُهَدْتُمْ﴾ (النحل: ٩١)،
Allāh &s says: "Fulfil Allah's pledge once you make the pledge." (Sūrah
al-Nahl, 91)
وقال تَعَالَى: ﴿يَيُّهَا الَّذِيْنَ أُمَنُوْا أَوْفُوْا بِالْعُقُوْدِ﴾ (المائدة: ١)،
Allāh &s says: "O believers, fulfil your pledges." (Sūrah al-Mā'idah, 1)
وقال تَعَالَى: ﴿ يَأَيُّهَا الَّذِيْنَ أُمَنُوْا لِمَ تَقُوْلُوْنَ مَا لَا تَفْعَلُوْنَ كَبْرَ مَقْتًا عِنْدَ اللهِ أَنْ تَقُوْلُوْا
مَا لَا تَفْعَلُوْنَ﴾ (الصف: ٢-٣).
Allāh &s says: "O believers! Why do you say that which you do not do? It

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RIYĀD AL-ȘĀLIĶĪN
is indeed a most hateful thing in the sight of Allah that you say that which
you do not do." (Sūrah al-Saff, 2-3)
Introduction
A person should endeavour to fulfil his pledges because failure to do so will render him
sinful. However, any such pledge which is against the demands of the Shari'ah should not be
fulfilled. Pledges are of three types:
1. A pledge made by a person to Allah Ks. When a person enters Islam and recites the kalimah,
he in reality declares that he will be obedient to Allah &s and he will follow the lifestyle of
the Messenger of Allah
2. A pledge made by a person upon himself. e.g. a person takes an oath to perform a certain
action for Allah &s.
3. A pledge made by two people, groups, governments, etc. This also includes business
transactions, marriages, etc.
Hadīth 689
، قَالَ : (( آيَةُ المُنَافِقِ ثَلاَثٌ: إِذَا حَدَّثَ كَذَبَ ،
وعن أبي هريرة ◌ُهُ: أَنَّ رسول اللـه حُـ
وَإِذَا وَعَدَ أَخْلَفَ ، وَإِذَا اْتُمِنَ خَانَ )) متفقٌ عَلَيْهِ .
زَادَ في روايةٍ لمسلم : (( وإنْ صَامَ وَصَلَّى وَزَعَمَ أَنَّهُ مُسْلِمٌ )) .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "There
are three signs of a hypocrite: when he speaks, he lies; when he makes
a promise, he breaks it; and when he is placed in a position of trust, he
betrays his trust." (Bukhārī, Muslim)
The narration of Muslim has: "Even if he fasts, offers salah and claims that
he is a Muslim."
Commentary
This hadith has been discussed in a previous chapter. See hadith 199. It mentions three qualities
of a hypocrite. The fact that one who lies, breaks promises and abuses trusts has been likened
to a hypocrite points to the severity of these sins. The hadith is relevant to this chapter
because it teaches us that breaking of promises is a quality of hypocrites, not believers.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 690
، قَالَ : (( أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ
: أنّ رسول الله
وعن عبد الله بن عمرو بن العاص
مُنَافِقاً خَالِصاً ، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: إِذَا
اؤْتُمِنَ خَانَ ، وَإِذَا حَدَّثَ كَذَبَ ، وَإِذَا عَاهَدَ غَدَرَ ، وَإِذَا خَاصَمَ فَجَرَ )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās
š narrates that the Messenger of Allah
said: "If anyone has four qualities, he is a pure hypocrite, and if he has one
of them, then he has a quality of hypocrisy until he gives it up. When he
is placed in a position of trust, he betrays his trust. When he speaks, he
lies. When he makes a promise, he breaks it. When he disputes, he departs
from the truth." (Bukhārī, Muslim)
Commentary
One may question why the previous hadith mentions three qualities of a hypocrite and this
one four. Scholars have answered this in various ways. One is that a hypocrite may have
many qualities, and as circumstances demanded, the Messenger of Allah %
mentioned some
of them.
Another question that one may ask is that if these qualities are found in a believer, does it
make him a hypocrite? According to Imam Nawawī «, such a believer merely resembles
a hypocrite. Some scholars suggest that the hypocrisy referred to here relates to actions
and not belief. Others have said that the aim of these ahadith is to warn Muslims to abstain
from such qualities. According to 'Allamah Kashmirī «, these are the signs of a hypocrite;
however, possessing any of them does not necessarily make one a hypocrite. For example,
fever is a sign that there is heat in the body; however, whenever there is heat in the body, it
does not necessarily mean that one has fever as heat in the body can also arise from sitting
in direct sunlight.
Hadith 691
وعن جابر ﴿له، قَالَ: قَالَ لي النبيُّ :﴿: ((لَوْ قَدْ جَاءَ مَالُ الْبَحْرَيْنِ أعْطَيْتُكَ هَكَذَا وَهَكَذَا
وَهَكَذَا )) فَلَمْ يَجِئْ مَالُ الْبَحْرَينِ حَتَّى قُبِضَ النَّبِّ ل﴿َ، فَلَمَّا جَاءَ مَالُ الْبَحْرَيْنِ أَمَرَ أَبُو بَكْرٍ
فَنَادَى: مَنْ كَانَ لَهُ عِنْدَ رسول الله ﴿ عِدَةٌ أَوْ دَيْنٌ فَلْيَأْتِنَا، فَأَتَيْتُهُ وَقُلْتُ لَهُ : إِنَّ النَّبِيَّ
قَالَ لِ كَذَا وَكَذَا ، فَحَى لِي حَثْيَةً فَعَدَدْتُهَا ، فَإِذَا هِيَ خَمْسُمِتَةٍ ، فَقَالَ لِي : خُذْ مِثْلَيْهَا
. متفقٌ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
Jābir dog narrates: "The Messenger of Allah
said to me: 'When the wealth
of Bahrain comes, I will give you so much, so much and so much.' The wealth
from Bahrain did not come until after the demise of the Messenger of Allah
When the wealth of Bahrain came, Abu Bakr de commanded that it be
announced: 'Whoever has a promise from the Messenger of Allah
or a
debt, should come to us.' I came to him and said: 'The Messenger of Allah
had promised me such-and-such.' So Abu Bakr ag
filled both his hands
with wealth and gave it to me. When I counted it, it came to five hundred
dirhams. He then said to me: 'Take twice as much again." (Bukhārī, Muslim)
Vocabulary and Definitions
The wealth of Bahrain referred to the jizyah which was brought by 'Ala ibn Hadramī
from Bahrain.
Commentary
According to the narration of Bukhari, Jabir de said, "The Messenger of Allah
promised
me that he will give me so much, so much and so much. The Messenger of Allah
spread
out his hands thrice."
Abu Bakr de gave Jabir agg one-thousand-five-hundred dirhams in total. He was fully entitled
to do so because he was the rightly appointed successor of the Messenger of Allah
According to some scholars, Abu Bakr
gave to Jābir
" without requesting for proof
because he either had prior knowledge of the incident or he knew Jabir age to be a man of
honesty and piety. Some scholars state that he did request for witnesses before handing the
wealth over.
In any case, Imam Nawawī > narrates the hadith here in order to show the virtue of Abu Bakr
who duly fulfilled the promise of the Messenger of Allah
after the latter's demise.
CHAPTER 87
باب المحافظة عَلَى مَا اعتاده من الخير
Chapter on being steadfast on good habits
قَالَ الله تَعَالَى: ﴿إِنَّ اللهَ لَا يُغَيِّرُ مَا بِقَوْم حَتَّى يُغَيِّرُوْا مَا بِاَنْفُسِهِمْ﴾ (الرعد: ١١)،

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Allāh & says: "Allah does not change the condition of a nation until they
change the condition within themselves." (Sūrah al-Ra'd, 11)
وقال تَعَالَى: ﴿وَلَا تَكُوْنُوْا كَالَّتِى نَفَضَتْ غَزْلَهَا مِنْ بَعْدِ قُوَّةِ اَنْكَاثًا﴾ ( النحل: ٩٢).
وَ((الأَنْكَاثُ )): جَمْعُ نِكْثٍ ، وَهُوَ الْغَزْلُ الَنْقُوضُ .
Allāh &s says: "Do not be like the woman who shredded her spun yards
to threads after strengthening it." (Sūrah al-Nahl, 92)
وقال تَعَالَى: ﴿وَلَا يَكُوْنُوْا كَالَّذِيْنَ أُوْتُوا الْكِتْبَ مِنْ قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ
قُلُوْبُهُمْ﴾ ( الحديد : ١٦ )،
Allāh &s says: "Do not become like those who were given the Book before
after which a long period of time elapsed and their hearts hardened."
(Sūrah al-Hadīd, 16)
وقال تَعَالَى : ﴿فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا﴾ (الحديد : ٢٧).
Allāh &s says: "But they did not observe it as they ought to have observed
it." (Sūrah al-Hadīd, 57: 27)
Hadith 692
: (( يَا عَبْدَ الله ، لاَ
، قَالَ : قَالَ لي رسول الله
وعن عبد الله بن عمرو بن العاص
تَكُنْ مِثْلَ فُلانٍ ، كَانَ يَقُومُ اللَّيْلَ فَتَرَكَ فِيَامَ اللَّْلِ )) متفقٌ عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās
narrates: "The Messenger of Allah
said to me: 'O 'Abdullah! Do not be like so-and-so who used to engage in
worship at night and then stopped doing so." (Bukhārī, Muslim)
Commentary
The hadith stresses the importance of Tahajjud salah. Even though it is not compulsory,
performing it is greatly meritorious.
Based on this hadith, scholars state that one who commences any good deed or act of worship
should continue it with consistency and steadfastness. Abandoning a good action points to
indifference towards it, and indicates that the heart is disinclined to Allah's &s remembrance.

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CHAPTER 88
باب استحباب طيب الكلام وطلاقة الوجه عند اللقاء
Chapter on the desirability of speaking good words and having a smiling
face when meeting people
قَالَ الله تَعَالَى: ﴿وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِيْنَ﴾ ( الحجر: ٨٨)،
Allāh des says: "And lower your wings for the believers." (Sūrah al-Hijr, 88)
وقال تَعَالَى : ﴿وَلَوْ كُنْتَ فَظًّا غَلِيْظَ الْقَلْبِ لَانْفَضُّوْا مِنْ حَوْلِكَ﴾ ( آل عمران: ١٥٩).
Allah & says: "If you had been ill-tempered and hard-hearted, they would
have dispersed from you." (Sūrah Āl 'Imran, 159)
Introduction
In these verses, the Messenger of Allah
is being told that if he does not possess the
qualities of softness and noble character, the duty of reforming people would become difficult;
instead of coming closer to him, people would abandon him
From this, scholars have
deduced that those who invite to Islam should possess noble qualities.
Hadith 693
: (( اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ فَمَنْ لَمْ
وعن عدي بن حاتم بالله، قَالَ : قَالَ رسول الله .
يَجِدْ فَبِكَلِمَةٍ طَيَِّّةٍ )) متفقٌ عَلَيْهِ .
'Adī ibn Hatim dog narrates that the Messenger of Allah
said: "Safeguard
yourselves from the Hell-fire even if it is by giving half a date (in charity).
And whoever cannot manage even this, then by saying a good word." (Bukhārī,
Muslim)
Commentary
This hadith teaches us that charity is effective in saving one from the Hell-fire. Therefore a
believer should habitually give in charity. To stress the importance of this, the Messenger
of Allāh
encouraged us to give even half a date in charity, if one possesses nothing else;
it should never be regarded as meagre or trivial. Further, if one does not even possess half
a date, then he should express words of kindness, as this is also a means of saving one from

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the Hell-fire.
Hadith 694
، قَالَ : ((وَالكَلِمَةُ الطََّةُ صَدَقَةٌ)) متفقٌ عَلَيْهِ ، وَهُوَ
وعن أَبي هريرة ﴿ه: أنَّ النبيَّ
بعض حديث تقدم بطولِه .
Abū Hurayrah
4% narrates that the Messenger of Allah
said: "A good
word is charity." (Bukhārī, Muslim) This is a portion of a hadith which was
quoted previously.
Commentary
Charity is not restricted to spending wealth in the path of Allah KS. As a concept, charity is
so vast that encouraging good, forbidding evil, smiling with people and speaking in a kind
manner enables one to receive the reward of charity. This further indicates to the importance
Islam places upon noble character and etiquette.
Hadith 695
: (( لاَ تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئاً، وَلَوْ أنْ
وعن أَبِ ذَرِّ وَّهُ ، قَالَ : قَالَ لي رسول الله
تَلْقَى أَخَاكَ بَوَجْهِ طَلْقٍ )) رواه مسلم .
Abu Dharr &
s narrates: "The Messenger of Allah
said to me: 'Do not
regard any good deed to be insignificant even if it is meeting your brother
with a cheerful face."" (Muslim)
Commentary
The Messenger of Allah
encouraged his followers to deal with each other with an open
heart and a smiling face. In this way, Islam encourages the cultivation of mutual love and
unity.
A cheerful countenance is a seemingly minor action, however it is greatly valued by Allah
des because it is a sign of the love a person has in his heart for his Muslim brother.
CHAPTER 89
باب استحباب بيان الكلام وإيضاحه للمخاطب وتكريره ليفهم إذا لم يفهم إِلا بذلك
0-

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the desirability of speaking clearly and plainly and using
repetition so that those who do not understand may understand
Hadith 696
كَانَ إِذَا تَكَلَّمَ بِكَلِمَةً أَعَادَهَا ثَلاَثً حَتَّى تُفْهَمَ عَنْهُ ، وَإِذَا أَتَى عَلَى
عن أنسٍ ﴿له: أَنَّ النَّبِيَّ
قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلاثاً . رواه البخاري .
Anas
> narrates that when the Messenger of Allah
spoke, he would
repeat his words three times so that they would be thoroughly understood,
and when he went to people, he would greet them three times. (Bukhārī)
Commentary
The Messenger of Allah
"repeating his words three times" refers to important matters
or issues which he wished to stress, or if there was a large group of people; it does not mean
that he repeated every sentence. Based on this hadith, scholars state that it is preferable to
repeat a statement thrice, if there is a need.
The Messenger of Allah
"greeted three times" when there was a huge gathering of people.
He would greet those in front of him, those on the right and then those on the left, so that
all could hear him and reply. Alternatively, it could mean that the Messenger of Allah
would greet when seeking permission to enter, upon entry, and at the time of departure.
Hadith 697
كَلَاماً فَصْلاَ يَفْهَمُهُ كُلُّ مَنْ يَسْمَعُهُ . رواه
وعن عائشة ربطها، قالت: كَانَ كَلَامُ رسول الله
أَبُو داود .
'A'ishah we
, narrates: "The speech of the Messenger of Allah
was so
clear that it was understood by all who heard it." (Abū Dāwūd)
Commentary
The hadith means that the Messenger of Allah
did not utilise difficult and obscure words,
as some do to make a show of their knowledge; rather, it was clear and easy for the common
person to understand his words. Some scholars have said that it means that every word which
the Messenger of Allah
uttered was distinct and separate from the next. The words were
not joined together and spoken in haste. If the listener desired to count his words, it would
have been easy to do so.

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Additional Points
v A reciter of the Qur'an and one narrating ahadith should not read with such haste that
the listener is placed into doubts regarding the meaning. The recital should be clear and
understandable allowing the listener to memorise sections if he chooses.
CHAPTER 90
باب إصغاء الجلیس حدیث جلیسه الذي ليس بحرام
واستنصات العالم والواعظ حاضري مجلسه
Chapter on listening attentively to the words of one's companion as long
as what he is saying is not unlawful, and a scholar or speaker asking his
audience to remain silent
Hadith 698
فِي حَجَّةِ الْوَدَاعِ : (( اسْتَنْصِتِ
عن جرير بن عبدِ اللهِ ◌ّهِ، قَالَ : قَالَ لي رسول الله
النَّاسَ )) ثُمَّ قَالَ : ((لاَ تَرْجِعُوا بَعْدِي كُفّاراً يَضْرِبُ بَعْضُكُمْ رِقَابَ بَعْضٍ )) متفقٌ عَلَيْهِ .
Jarīr ibn 'Abdullah &
narrates: "The Messenger of Allah
said to me
on the occasion of the Farewell Pilgrimage: 'Ask the people to be silent.'
He then said: 'Do not become kuffar (disbelievers) after me by striking the
necks of one another." (Bukhārī, Muslim)
Commentary
This hadith teaches us that when the Qur'an is being recited or ahadith are being narrated,
then people should remain silent. In fact, an announcement to this effect may be made
in order to quieten the people. Scholars have further deduced from this hadith that it is
necessary upon students and the general masses to be quiet when they are addressed by
'ulama', as the 'ulama' are the inheritors of the Messengers
Sufyan Thawrī > said, "Knowledge has five stages:
1. Listening attentively
2. Keeping quiet
3. Memorizing

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RIYĀD AL-ȘĀLIĶĪN
4. Practising
5. Propagating
Since a major sin does not expel one from the fold of Islam, scholars have provided various
explanations for the statement "do not become disbelievers after me by striking the necks
of one another."
1. One who regards killing his Muslim brother as permissible will become a disbeliever.
2. Killing a Muslim can ultimately lead a person to disbelief and an evil death.
3. It is not expected of a Muslim to kill another Muslim. Hence, the hadith means that a
Muslim should not become like disbelievers who kill one another.
4. The literal meaning of the word kuffar is meant, which is 'those who are ungrateful'. In
other words, after Allah &s has bestowed a person with the greatest wealth of īman, he
should not be ungrateful by harming other Muslims.
CHAPTER 91
بابُ الوَعظ والاقتصاد ◌ِیهِ
Chapter on advising people and being brief when doing so
قَالَ الله تَعَالَى: ﴿أُدْعُ إِلَى سَبِيْلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ﴾ (النحل: ١٢٥)
Allāh &s says: "Call to the path of your Sustainer with wisdom and beautiful
counsel." (Sūrah al-Nahl, 125)
Introduction
Inviting to the path of Allah &s was the primary responsibility of the Messengers of Allah &s.
The believers are commanded to also invite to the path of Allah by explaining the virtues of
noble actions and the harms of evil actions. One should advise in such a manner that others
do not feel embarrassed or disgraced. The approach should be one of love and kindness.
Hadith 699
وعن أَبي وائلٍ شقيقِ بنِ سَلَمَةَ ، قَالَ: كَانَ ابْنُ مَسْعُودٍ ﴿ يُذَكِّرُنَا فِي كُلِّ خَمِيسٍ ، فَقَالَ لَهُ
رَجُلٌ: يَا أَبَا عَبْدِ الرَّحْمَانِ ، لَوَدِدْتُ أَنَّكَ ذَكَّرْتَنَا كُلَّ يَوْمٍ ، فَقَالَ: أَمَا إِنَّهُ يَمْنَعُنِي مِنْ ذَلِكَ
يَتَخَوَّلْنَا بِهَا مَخَافَةَ
أَنَّي أَكْرَهُ أنْ أَمِلَّكُمْ ، وَإِنِّي أَتَخَوَّلُكُمْ بِالْمَوْعِظَةِ ، كَمَا كَانَ رسول الله

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السّامَةِ عَلَيْنَا . متفقٌ عَلَيْهِ .
(( يَتَخَوَّلُنَا )) : يَتَعَهَّدُنَا
Abū Wa'il Shaqīq ibn Salamah &
narrates: "Ibn Mas'ud dog used to address
us every Thursday. A man said to him: 'O Abū 'Abd al-Rahman! I wish that
you would address us every day' He replied: 'Listen! I do not want to do so
because I fear that I may bore you. I am concerned about addressing you
just as the Messenger of Allah
was concerned about us, fearing that
we would become bored." (Bukhārī, Muslim)
Commentary
This hadith highlights the need for moderation in every action. By nature, man becomes tired
and bored, even with regard to things which are beloved to him. If a person is continuously
advised, he will not fully focus upon the advice. At times, his heart will be disinclined to what
is being said. Hence, one who is advising and teaching people should do so in accordance
with their temperament and desire to learn.
Additional Points
v The Șahabah had tremendous love for the Messenger of Allah
and desired to imitate
him in both their speech and actions.
Hadith 700
٤، يقول : ((إنَّ طُولَ صَلاَةٍ
وعن أبي اليقظان عمار بن ياسر ﴿هَا ، قَالَ : سَمِعْتُ رسول الله
الرَّجُلِ ، وَقِصَرَ خُطْبَتِهِ ، مَئِنَّةٌ مِنْ فِقِهِ، فأطِيلُوا الصَّلاَةَ وَأَقْصِرُوا الْخُطْبَةَ)) رواه مسلم .
(( مَنِنَّةٌ)) بميم مفتوحة ثُمَّ همزة مكسورة ثُمَّ نون مشددة، أي: عَلَامَةٌ دَالَةٌ عَلَى فِقْهِهِ .
Abū al-Yaqzān 'Ammār ibn Yāsir10
narrates: I heard the Messenger of
Allāh
saying: "Performing lengthy salah and delivering a short sermon
is a sign of a person's intelligence. So lengthen the salah and shorten the
sermon." (Muslim)
10 'Ammār ibn Yasir
accepted Islam in the early stages. His mother, Sumayya , was the first
woman to be martyred in Islam. He migrated to Madinah Munawwarah and was joined in brotherhood
with Huzaifah ibn al-Yaman 4%. He participated in all the battles with the Messenger of Allah
In 20 Hijrī, he was appointed by 'Umar as as the governor of Kufa. He was martyred in the battle of
Șiffin at the age of 91. 62 ahadith are narrated from him.

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Commentary
The command to "perform lengthy salah" is in relation to the sermon. It does not mean that
the salah should always be lengthened because in other ahadith, the Messenger of Allah
instructed those leading the salah not to lengthen it to such an extent that it inconveniences
the ill and the elderly.
One who lengthens the salah and shortens the sermon has been described as intelligent
because one who does so knows that salah is the object, and the sermon is only a means of
encouraging towards it. Hence, more attention should be given to that which is of greater
importance. Another reason is that in salah, one shows his servitude to Allah &S, hence it
should be lengthened, as opposed to the sermon.
Hadīth 701
، إذْ عَطَسَ
وعن مُعاوِيَة بن الحكم السُّلَمي ◌ِّهِ، قَالَ: بَيْنَا أَنَا أُصَلّي مَعَ رسول الله ﴿
رَجُلٌ مِنَ القَوْمِ ، فَقُلْتُ: يَرْحَمُكَ اللهُ ، فَرَمَانِي القَوْمُ بِأَبْصَارِهِمْ! فَقُلْتُ : وَاتُكْلَ أُمِّيَاهُ ،
مَا شَأْنُكُمْ تَنظُرُونَ إِلَيَّ؟! فَجَعَلُوا يَضْرِبُونَ بأيديهم عَلَى أَفْخَاذِهِمْ ! فَمَّا رَأيْتُهُمْ يُصَمِّئُونَنِي
لِكِنِي سَكَتُّ ، فَلَمَّ صَلّى رسول الله ﴿ه، فَبِي هُوَ وَأُمِّي، مَا رَأيْتُ مُعَلِّمَاً قَبْلَهُ وَلاَ بَعْدَهُ
أَحْسَنَ تَعْلِيماً مِنْهُ، فَوَاللهِ مَا كَهَرَنِي، وَلاَ ضَرَبَنِي ، وَلاَ شَتَمَنِي. قَالَ: ((إِنَّ هذِهِ الصَّلاَةَ لاَ
يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلامِ النَّاسِ ، إِنَّمَا هِيَ النَّسْبِيحُ وَالتَّكْبِيرُ ، وَقِراءَةُ القُرْآنِ ))، أَوْ كَمَا قَالَ
رسول الله ﴾. قلتُ: يا رسول الله، إنّي حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ، وَقَدْ جَاءَ اللهُ بِالإسْلاَمِ ،
وَإِنَّ مِنّا رِجَالاً يَأْتُونَ الْكُهَانَ ؟ قَالَ : ((فَلاَ تَأْتِهِمْ)) قُلْتُ: وَمِنَّ رِجَالٌ يَتَطَيِّرُونَ ؟ قَالَ : ((
ذَاكَ شَيْءٍ يَجِدُونَهُ فِي صُدُورِهِمْ فَلاَ يَصُدَّنَّهُمْ )) رواه مسلم .
(( النُّكُلُ)) بضم التاءِ المُثلثة: المُصيبَهُ وَالفَجِيعَةُ . (( مَا كَهَرَنِي)) أيْ : مَا نَهَرَنِي .
Mu'āwiyah ibn al-Hakam al-Sulamī11 % narrates: "While I was performing
șalāh with the Messenger of Allah
, a person in the congregation sneezed,
so I said: 'May Allah have mercy on you.' The people began staring at me
and I said: 'May your mothers be bereaved. Why are you looking at me?'
They then began striking their hands on their thighs. When I realised that
they wanted me to remain silent, I remained silent. The Messenger of Allah
11 Mu'āwiyah ibn al-Hakam al-Sulamī
was a Şahābī who resided in Madinah Munawwarah. He
was linked to the Arab tribe of Banū Sulaym. He accepted Islam after Hijrah. 13 ahadith have been
narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
then completed the salah. May my parents be his ransom. I have never
seen a better teacher before or after him. By Allah, he did not rebuke me,
strike me, or verbally abuse me. He said: 'Any form of human dialogue is
not correct in salah. It is only for the glorification of Allah, expressing
His greatness, and the recitation of the Qur'an.' Or he said some similar
words. I said: 'O Messenger of Allah! I was until very recently in the era of
jāhilīyyah, and Allāh &s has now brought Islam to us, but there are some
people among us who go to astrologers.' He said: 'Do not go to them.' I
said: 'There are also people among us who believe in evil omens.' He said:
'That is something which they have in their hearts. They should never let
it stop them from doing whatever has to be done."" (Muslim)
Vocabulary and Definitions
35 (believing in evil omens) is derived from the word (bird) because the Arabs used
to look at a bird before making a decision. If it flew to the right, they would proceed with
the action, and if it flew to the left they would abandon their intention.
Commentary
The approach and method of the Messenger of Allah
when dealing with people was
exceptional. Here a village-dweller who did not know the rulings of Islam mistakenly spoke
in salah. He was made aware of his mistake without his integrity being tarnished in any way.
The Messenger of Allah's
affection and kindness had such an impact upon him that he
was prepared to sacrifice his parents for the Messenger of Allah
Shaikh Sa'īd Ahmad Madanī (> said, "If four qualities complement one's propagation, it will
be a means of guidance:
1. The objective must be to please Allah &S; it should not be done for name, fame or to
acquire wealth.
2. It should be done with wisdom as Allah &s states, "Call to the way of your Sustainer with
wisdom."
3. Good character should be displayed. The Jewish rabbi, Zayd ibn Șa'na', accepted Islam due
to the noble character of the Messenger of Allah
4. It should be well-planned. The inviter should carefully ponder over his words and then
speak with wisdom so that the heart of the person being invited is positively affected.
Additional Points
v All forms of speech are prohibited during salah. In the beginning of Islam, speech was

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permitted, but this was later abrogated. Thus, even replying to someone's sneeze will
invalidate the șalāh.
v To visit astrologers with the aim of asking about matters of the unseen and the future
is forbidden. Astrologers normally combine a hundred lies with one word of truth and
thereby confuse people.
Believing in evil omens was an erroneous custom of the days of ignorance, hence the
Messenger of Allah
prohibited it. To take good omens is however permissible because,
by doing so, one entertains good hopes in Allah
V One should not abandon necessary matters based on superstitious beliefs.
Hadith 702
مَوْعِظَةً وَجِلَتْ مِنْهَا القُلُوبُ
وعن العِرْباض بن ساريةَ عَلَهُ، قَالَ: وَعَظَنَا رسول الله ◌ُ
، وَذَرَفَتْ مِنْهَا الْعُيُونُ ... وَذَكَرَ الحَدِيثَ وَقَدْ سَبَقَ بِكَمَالِهِ في باب الأمْرِ بِالمُحَافَظَةِ عَلَى
السُّنَّة، وَذَكَرْنَا أنَّ التَّرْمِذِيَّ ، قَالَ : (( إنّه حديث حسن صحيح )) .
Al-'Irbad ibn Sāriyah 4% narrates: "The Messenger of Allah
delivered a
very profound and eloquent lecture to us which made our hearts tremble
and our eyes shed tears." He related the hadith and it has been previously
mentioned in full under the chapter on upholding the Sunnah.
Commentary
This hadith was mentioned in a previous chapter. See hadith 157. It has been narrated in this
chapter to show that a lecture should not be so lengthy that its effect is lost. Rather, it should
be concise, easy to comprehend and beneficial in content.
The fact that the hearts of the Sahabah trembled and their eyes shed tears was a sign that
they were greatly affected by the words of the Qur'an and ahadith. This was a sign that īman
was firmly entrenched within their hearts.
CHAPTER 92
باب الوقار والسكينة
Chapter on dignity and composure
قَالَ الله تَعَالَى: ﴿وَعِبَادُ الرَّحْمُنِ الَّذِيْنَ يَمْشُوْنَ عَلَى الْأَرْضِ هَوْنَا وَّإِذَا خَاطَبَهُمُ الْجُهِلُوْنَ

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قَالُوا سَلْمًا﴾ ( الفرقان : ٦٣).
Allāh &s says: "The servants of the Merciful are those who walk on earth
in humility and when the ignorant talk to them, they say: 'Salām!" (Sūrah
al-Furqan, 63)
Hadīth 703
﴿ مُسْتَجْمِعاً قَطُّ ضَاحِكاً حَتَّى تُرَى مِنْهُ لَهَوَاتُهُ
وعن عائشة طها، قالت : مَا رَأيْتُ رسول الله
، إِنَّمَا كَانَ يَتَبَسَّمُ . متفقٌ عَلَيْهِ .
(( اللَّهْوَاتُ )) جَمْعُ لَهَاةٍ: وَهِيَ اللَّحْمَةُ الَّتِي فِي أَقْصى سَقْفِ الْفَمِ .
'A'ishah vö
narrates: "I never saw the Messenger of Allah
laughing
to such an extent that the back of his mouth became visible. He used to
merely smile." (Bukhārī, Muslim)
The Enaus is the small fleshy tissue at the back of the mouth that hangs
from the top of the throat.
Commentary
This hadith describes the laughter of the Messenger of Allah
. After studying the various
ahādīth relating to this subject, scholars conclude that in most cases, the Messenger of Allah
would merely smile. Occasionally he would laugh to the extent that his teeth would be
visible. In such cases he would place his hand over his mouth.
This teaches us that we should not engage in excessive laughter as this diminishes our honour
and dignity. Further, too much of laughter indicates towards negligence. The Messenger of
Allāh
said, "Do not laugh excessively, because excessive laughter causes the heart to
die." (Ibn Mājah)
CHAPTER 93
باب الندب إِلَى إتيان الصلاة والعلم ونحوهما من العبادات بالسكينة والوقار
Chapter on the desirability of going to salah, knowledge and other forms of
worship with composure and dignity

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قَالَ الله تَعَالَى: ﴿وَمَنْ يُّعَظِّمْ شَعَآتِرَ اللهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوْبِ﴾ (الحج : ٣٢).
Allāh &s says: "Whoever honours the symbols of Allah, then this is because
of the piety of the hearts." (Sūrah al-Haj, 32)
Introduction
According to Imam Nawawī >, sakinah (tranquility) refers to composure in movement and
abstinence from futile actions, while waqar (dignity) refers to lowering the gaze, lowering
the voice and not looking around in various directions.
Hadith 704
، يقول : ((إِذَا أُقِيمَتِ الصَّلاَةُ ، فَلاَ
وعن أبي هريرة وعلّهُ، قَالَ: سَمِعْتُ رسول الله ◌ُّ
تَأْتُوهَا وَأَنْتُمْ تَسْعَونَ ، وَأَتُوهَا وَأَنْتُمْ تَمْشُونَ ، وَعَلَيْكُمُ السَّكِينَةُ ، فَمَا أدْرَكْتُم فَصَلُّوا ، وَمَا
فَاتَكُمْ فَأَتِمُوا )) متفقٌ عَلَيْهِ .
زاد مسلِمٌّ في روايةٍ لَهُ : ((فَإِنَّ أَحَدَكُمْ إِذَا كَانَ يَعْمِدُ إِلَى الصَّلاَةِ فَهُوَ فِي صَلاَةٍ )) .
Abū Hurayrah 4% narrates: I heard the Messenger of Allah
saying:
"When the salah has commenced, do not go towards it running. Rather, go
towards it walking, and you should be composed. Then perform whatever
you get, and complete whatever you miss." (Bukhārī, Muslim)
Muslim adds in a narration: "When one of you goes towards salah, he is
already in șalāh."
Commentary
This hadith teaches us that one should proceed early and walk with honour and dignity towards
șalāh. Running to the masjid is contrary to the dignity and etiquette that salah demands. If
there is a fear of missing salah, then one may walk briskly, however one should not run.
Running causes difficulty in breathing, which in turn inconveniences others performing salāh.
Similarly, a person who runs to the masjid cannot concentrate in salah as he is trying to catch
his breath. Another wisdom mentioned for this prohibition is that a person going towards
șalāh is considered to be in salah, hence he should adhere to all its etiquettes.
Additional Points
v If one misses salah, whilst going to the masjid, one will receive the virtue of salah in
congregation. This is on condition that one does not intend going late and does not
make it a habit.

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The hadith proves that a person who joins the Imam at any point of salah will receive the
reward of congregational salah. It also proves that one should join the Imam in whichever
posture he finds the latter in.
v When a person leaves his home for the masjid after performing wudu', the reward of salah
already commences for him.
Hadith 705
وعن ابن عباس ضه: أَنَّهُ دَفَعَ مَعَ النَّبِّ :﴿ يَوْمَ عَرَفَةَ فَسَمِعَ النبيُّ :﴿ وَرَاءُهُ زَجْراً شديداً
وَضَرْباً وَصَوْتَاً للإِبْلِ ، فَأَشَارَ بِسَوْطِهِ إِلَيْهِمْ ، وقال : (( يَا أَيُّهَا النَّاسُ ، عَلَيْكُمْ بِالسّكِينَةِ ،
فَإِنَّ الْبِرَّ لَيْسَ بِالإِيضَاعِ )) رواه البخاري ، وروى مسلم بعضه .
(( الْبِرُّ)): الطَّاعَةُ. وَ((الإيضَاعُ)) بِضادٍ معجمةٍ قبلها ياءٌ وهمزةٌ مكسورةٌ ، وَهُوَ : الإسْرَاعُ .
Ibn 'Abbas ( narrates that he was returning with the Messenger of Allah
on the day of 'Arafah when the Messenger of Allah
heard a loud
rebuke, a blow and the sound of a camel behind him. He pointed his whip
towards them and said: "O people! Remain calm as it is not an act of devotion
to proceed in haste." (Bukhārī and a portion of it by Muslim)
Commentary
To be present in 'Arafah is one of the main pillars of Haj. After completing their stay in
'Arafah, the Hujjaj normally hasten towards Muzdalifah after the setting of the sun on 9th
Zul-Hijah. In this hadith, the Messenger of Allah
noticed some people beating their camels
in order to urge them to move faster. He explained to them that hastening towards goodness
is a noble action, however to do so in such a way that causes harm to others is not an act of
piety. Such haste destroys the honour and dignity of a person.
Worship and proceeding towards places of worship should be done with calmness and
composure because this enhances concentration and devotion. Hastening often leads to
stampedes, causing the deaths of many people. Pushing and shoving at places such as 'Arafah,
Muzdalifah, the Jamarat, in tawaf and sa'ī, etc., causing harm to women, children, the elderly
and others is against the teachings and spirit of Islam. Such behaviour is sinful and destroys
a person's rewards.
CHAPTER 94
باب إكرام الضيف

100
RIYĀD AL-ȘĀLIĶĪN
Chapter on honouring the guest
قَالَ الله تَعَالَى: ﴿هَلْ أَتْكَ حَدِيْثُ ضَيْفِ اِبْهِيْمَ الْمُكْرَمِيْنَ إِذْ دَخَلُوْا عَلَيْهِ فَقَالُوا سَلْمًا
قَالَ سَلُمِّ قَوْمٌ مُّنْكَرُوْنَ فَرَاغَ إِلَّى أَهْلِهِ فَجَآءَ بِعِجْلِ سَمِيْنِ فَقَرَّبَةَ إِلَيْهِمْ قَالَ اَلَا تَأْكُلُوْنَ ﴾
( الذاريات : ٢٤ - ٢٧) ،
Allah de says: "Has the story of Ibrahim's &
honourable guests reached
you? When they came to him and greeted with salām, he said, 'Peace be
upon you too. You must be strangers.' He then went to his family and
returned with a fat calf. He served it to them and said: 'Are you not going
to eat?" (Sūrah al-Dhāriyāt, 24-27)
وقال تَعَالَى: ﴿وَجَآءَهْ قَوْمُهُ يُهْرَعُوْنَ إِلَيْهِ وَمِنْ قَبْلُ كَانُوا يَعْمَلُوْنَ السَّيَّاتِ قَالَ يُقَوْم
هَؤُ لَاءٍ بَنَاتِى هُنَّ أَطْهَرُ لَكُمْ فَاتَّقُوا اللهَ وَلَا تُخْزُوْنِ فِىْ ضَيْفِىْ اَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيْدٌ)
( هود : ٧٨ ) .
Allāh & says: "His people came running to him. Before this they had always
engaged in evil deeds. He said: 'O my people! These daughters of mine are
purer for you, so fear Allah and do not disgrace me in front of my guests.
Is there not a righteous man among you?"" (Sūrah Hud, 78)
Introduction
In the verses quoted above, angels were sent to Ibrahim to give him glad tidings of a
child. Since the angels came in human form, Ibrahim
did not recognise them, however he
hastened home and brought the best food he possessed and served it to them. This teaches
us the importance of honouring even strangers who come as guests. In the second verse,
Lūt & sought to protect the honour of his guests by preventing the filthy advances of his
people who were inclined towards homosexuality.
Hadīth 706
وعن أَبي هريرة له: أنَّ النبيَّ ﴿، قَالَ: ((مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيُكْرِمْ ضَيْفَهُ
، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَومِ الآخِرِ ، فَلْيَصِلْ رَحِمَهُ ، وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ ،
فَلْيَقُلْ خَيْراً أَوْ لِيَصْمُتْ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who