Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
Messenger of Allah
and kissed his hands." (Abū Dāwūd)
Commentary
According to the consensus of the scholars, it is permissible to kiss the hands of the Messenger
, Scholars state that there are five permissible forms of kissing. These are as follows:
1. Due to love and affection, for example, a person kissing his children or someone else's
children on the cheek.
2. Due to honour and mercy, for example, a person kissing his parents on the forehead.
3. Due to lust and desire, for example, a person kissing his wife on her face, lips, etc.
4. Due to respect, for example, a Muslim kissing a pious person or scholar on his hand when
meeting him.
5. Due to compassion, for example, a person kissing his brother or friend on the forehead.
Apart from these, all other forms of kissing are not permissible.
Hadith 891
وعن عائشة ﴿ه، قالت: قَدِمَ زَيْدُ بْنُ حَارِثَةَ المَدِينَةَ وَرسولُ الله :﴿ه فِي بَيِي، فَأَتَاهُ فَقَرَعَ
الْبَابَ، فَقَامَ إِلَيْهِ النبيُّ :﴿ يَجُرُّ ثَوْبَهُ، فَاعْتَقَهُ وَقَبَّلَهُ. رواه الترمذي، وقال: (( حديث
حسن )) .
'A'ishah wes narrates: "Zayd ibn Harithah arrived in Madinah when the
Messenger of Allah
was in my house. He came and knocked at the door.
The Messenger of Allah
went to him dragging his garment. He then
embraced and kissed him." (Tirmidhī)
Vocabulary and Definitions
äälall is derived from the word 'unuq (neck). It refers to two people embracing each other
by the neck.
Commentary
The hadith proves that embracing is permissible when a person returns from a journey.
The haste of the Messenger
in meeting Zayd des was an illustration of the love the
Messenger
had for him and served as a proof of the Sahābī's noble status.
Hadith 892
: (( لا تَحِقِرَنَّ منَ الْمَعْرُوفِ شَيْئاً، وَلَوْ أنْ
وعن أَبِي ذَرِّ رُِّ ، قَالَ : قَالَ لي رسول الله

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RIYĀD AL-ȘĀLIĶĪN
تَلْقَى أَخَاكَ بِوَجْهِ طَلِيقٍ )) رواه مسلم .
Abu Dharr wes narrates that the Messenger of Allah§
said: "Do not belittle
any good deed even if it means meeting your brother with a cheerful
countenance." (Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 695. A cheerful countenance is
an act of goodness because it gladdens the heart of a believer.
'Umar aog narrates that the Messenger of Allah
said, "When two Muslims meet and one
offers salam to the other, the most beloved in the sight of Allah & is the one who shows a
more happier countenance than his companion. When they shake hands, a hundred mercies
descend upon them; ninety for the one who placed his hand forward first and ten for the
one whose hands were shaken." (Bazzār, Hakīm Tirmidhī)
Hadith 893
وعن أبي هريرة ﴿ُهُ، قَالَ: قَبَّلَ النبيُّ :﴿ الحَسَنَ بِنَ عَلِيٍّ :﴿هَا، فَقَالَ الأَفْرَعُ بن حَابِسٍ :
: (( مَنْ لاَ يَرْحَمْ لاَ يُرْحَمْ
إِنَّ لِي عَشْرَةً مِنَ الْوَلَدِ مَا قَبَّلْتُ مِنْهُمْ أَحَدَاً . فَقَالَ رسول الله .
!)) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
kissed al-Hasan
ibn 'Alī
S. Al-Aqra ibn Hābis said: "I have ten children but I have never
kissed any of them." The Messenger of Allah
said: "One who does not
show mercy will not be shown mercy." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 225. Kissing and being
compassionate to one's children is a proof of one's mercy and affection. In contrast, a person
who is not merciful and compassionate to others remains deprived of Allah's & mercy. A
hadith states, "Have mercy and mercy will be shown to you; forgive others and you will be
forgiven." (al-Jāmi‘ al-Şaghīr)
Various incidents in the lives of the Messenger
and the Șahabah A
prove that they
were compassionate to their children. For example, a hadith states that the Messenger
kissed his son Ibrahim. (Bukhārī) In another hadith, Bara age narrates, "I entered the house
with Abu Bakr
as soon as he returned to Madinah. His daughter 'A'ishah wos was down
with a fever. Abu Bakr &g)
went to her and asked, "O my beloved daughter, how are you? He

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RIYĀD AL-ȘĀLIĶĪN
then kissed her cheek." (Abū Dāwūd)
The Messenger
even kissed his grown up children. 'A'ishah
narrates that whenever
Fatimah wos would visit the Messenger
,he would stand up and receive her. The Messenger
would take her by her hand, kiss her and seat her on his place. Fatimah
would
reciprocate in the same manner when the Messenger
visited her." (Abū Dāwūd)
It should be remembered that there should be no element of lust when kissing others
besides one's spouse. If one fears any type of lust or inclination towards it, then one should
abstain from kissing even one's own daughters. According to the Hanafi scholars, if a man
kisses or even touches his daughter or mother-in-law with lust, his marriage with his wife
is irrevocably terminated. If a man kisses his daughter-in-law with lust, her marriage to his
son is immediately terminated. The consequences of such actions are disastrous, hence great
precaution should be exercised.
According to Ibn Battāl
showing mercy to others includes all creation: believers,
disbelievers and animals. Being merciful means to feed them, lighten their burdens and
abstain from excessively punishing them, if the need arises." (Fath al-Bārī)
كتاب عيادة المريض وَتشييع المّت والصّلاة عليه وَحضور دَفنِهِ وَالمكث عِنْدَ
قبره بعدَ دَفنه
THE BOOK OF VISITING THE ILL, ESCORTING
THE DECEASED, PERFORMING SALAH FOR HIM,
ATTENDING HIS BURIAL AND BRIEFLY REMAINING
AT HIS GRAVE AFTER HIS BURIAL
CHAPTER 144
باب عيادة المريض
Chapter on visiting the ill
Hadith 894
بِعِيَادَةِ الْمَرِيضِ ، وَاتِّبَاعِ الجَنَازَةِ ،
﴿ّ، قَالَ : أمَرَنَا رسولُ الله
عن البَرَاءِ بن عازِبٍ

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RIYĀD AL-ȘĀLIĶĪN
وَتَشْمِيتِ العَاطِسِ ، وَإِبْرَارِ الْمُقْسِمِ ، وَنَصْرِ المَظْلُومِ ، وَإِجَابَةِ الدَّاعِي ، وَإِفْشَاءِ السَّلاَمِ .
متفقٌ عَلَيْهِ .
Al-Barā' ibn ‘Āzib
narrates: "The Messenger of Allah
ordered us to
visit the ill, attend funerals, say yarhamukallah to the one who sneezes,
assist to fulfil the oath of a person who took an oath, assist the oppressed,
accept the invitation of one who invites, and make the greeting of salām
common." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 239. Imam Nawawi & has repeated it here
to show that the Messenger
commanded us to visit the ill and to attend funerals. Imam
Nawawī as stated that, according to all the scholars, visiting the ill is Sunnah, whether they
are close family members, friends or strangers.
Hadith 895
وعن أبي هريرة ﴿ه: أنَّ رسول الله ﴿®، قَالَ: ((حَقُّ المُسْلِم عَلَى المُسْلِمِ خَمْسٌ: رَدُ
السَّلاَمِ ، وَعِيَادَةُ المَرِيضِ ، وَاتِّبَاعُ الجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ العَاِسِ)) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A Muslim
has five rights over another Muslim: to reply to the salām, visit the ill,
attend funerals, accept an invitation, and say yarhamukallah to the one
who sneezes." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. Scholars have stated that these actions are Fard al-
kifayah. That is, if they are observed by some, then others will be absolved of the obligation.
Observing these important rights of a believer creates love and unity and strengthens the
bonds of brotherhood.
Scholars have mentioned various etiquettes when visiting an ill person. These are as follows:
1. Perform wudū' before visiting.
2. Visit him as soon as he falls ill. Do not delay the visit unnecessarily.
3. Do not prolong the visit thereby causing inconvenience to the ill person and his family.
If he is comforted by the visitor and is gladdened by his presence, then there is no harm in
him staying longer.
4. Make du'a' for him in his presence.

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RIYĀD AL-ȘĀLIĦĪN
5. Enquire from him about his health, and if this is not possible, then from his family members.
6. Sit at his head side.
7. Request for his du'ās.
8. Encourage him towards patience.
Hadith 896
٤: ((إِنَّ اللهَ وَ يَقُولُ يَوْمَ القِيَامَةِ: يَا ابْنَ آدَمَ ، مَرِضْتُ فَلَمْ
وعنه، قَالَ : قَالَ رسولُ الله ◌ِ
تَعُدِنِي ! قَالَ: يَا رَبِّ، كَيْفَ أَعُودُكَ وَأَنْتَ رَبُّ العَالَمِينَ ؟! قَالَ: أمَا عَلِمْتَ أنَّ عَبْدِي فُلاَنَاً
مَرِضَ فَلَمْ تَعُدْهُ! أمَا عَلِمْتَ أَنَّكَ لَوْ عُدْتَهُ لَوَ جَدْتَنِي عِنْدَهُ! يَا ابْنَ آدَمَ ، اسْتَطْعَمْتُكَ فَلَمْ تُطْعِمِنِي
! قَالَ : يَا رَبِّ ، كَيْفَ أَطْعِمُكَ وَأَنْتَ رَبُّ العَالَمِينَ ؟! قَالَ : أَمَا عَلِمْتَ أَنَّهُ اسْتَطْعَمَكَ عَبْدِي
فُلانٌ فَلَمْ تُطْعِمْهُ! أمَا عَلِمْتَ أَنَّكَ لَوْ أَطْعَمْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي ! يَا ابْنَ آدَمَ ، اسْتَسْقَيْتُكَ
فَلَمْ تَسْقِي ! قَالَ: يَا رَبِّ ، كَيْفَ أسْقِيكَ وَأَنْتَ رَبُّ العَالَمِينَ ؟! قَالَ: اسْتَسْقَاكَ عَبْدِي فُلاَنٌ
فَلَمْ تَسْقِهِ! أمَا عَلِمْتَ أَنَّكَ لَوْ سَقَيْتَهُ لَوَجَدْتَ ذَلِكَ عِنْدِي !)) رواه مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "On the
day of Qiyamah, Allah des will say: 'O Son of Adam, I was ill but you did
not visit me.' He will reply: 'O my Sustainer, how could I visit You when
You are the Sustainer of the worlds?' He will say: 'Do you not know that
so-and-so servant of Mine had fallen ill, but you did not visit him? Did you
not know that had you visited him, you would have found Me with him? O
Son of Adam, I asked you for food but you did not feed Me.' He will reply:
'O my Sustainer, how could I feed You when You are the Sustainer of the
worlds?' He will say: 'Do you not know that so-and-so servant of Mine
asked you for food but you did not feed him? Did you not know that had
you fed him, you would have found that with Me? O Son of Adam, I asked
you for a drink but you did not give Me.' He will reply: 'O my Sustainer,
how could I give You a drink when You are the Sustainer of the worlds?'
He will say: 'So-and-so servant of Mine asked you for a drink but you did
not give him. Did you not know that had you given him a drink, you would
have found that with Me?" (Muslim)
Commentary
The hadith explains the honour an ill person enjoys in the sight of Allah &S. For this reason,
scholars state that his supplication for or against others is readily accepted.

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RIYĀD AL-ȘĀLIĶĪN
Allah des loves the three actions specified in this hadith because they entail benefiting His
creation.
Hadith 897
: (( عُودُوا المَريضَ ، وَأَطْعِمُوا الجَائِعَ ،
وعن أَبي موسى ﴿ّهُ، قَالَ : قَالَ رسولُ الله
وَفُكُّوا العَانِي )) رواه البخاري .
(( العَانِي )) : الأسيرُ .
Abū Mūsā Kg
narrates that the Messenger of Allah
said: "Visit the ill,
feed the hungry, and free the captives." (Bukhārī)
Vocabulary and Definitions
While the phrase JUJIIS has been translated as freeing the captives, it can also refer to
assisting those in debt.
Commentary
Islam is a religion which encourages mutual assistance and co-operation. Allah & states,
﴿وَتَعَاوَنُوْا عَلَى الْبِّ وَالتَّقْوَى وَلَا تَعَاوَنُوْا عَلَى الْإِثْم وَالْعُدْوَانِ﴾
"Assist one another with piety and abstinence from sin, and do not help
one another in sin and excesses." (Sūrah al-Mā'idah, 2)
Visiting the ill in normal circumstances is Sunnah. As for taking care of an ill person, if nobody
in the community does so, then all of them will be sinful, and if one of them assumes this
responsibility then all will be absolved of it. Similarly, feeding the hungry is Sunnah, however
if a person is in dire straits, then it becomes compulsory to give him food.
Hadith 898
، قَالَ : ((إنَّ المُسْلِمَ إِذَا عَادَ أَخَاهُ المُسْلِمَ ، لَمْ يَزَلْ فِي خُرْفَةٍ
وعن ثوبان څه ، عن النبي
الْجَنَّةِ حَتَّى يَرْجِعَ )) قِيلَ: يَا رَسولَ الله، وَمَا خُرْفَهُ الجَنَّةِ ؟ قَالَ : (( جَنَاهَا )) رواه مسلم .
Thauban dog narrates that the Messenger of Allah
said: "When a Muslim
visits his Muslim brother, he remains among the khurfah of Paradise until
he returns." It was asked: "O Messenger of Allah, what is the khurfah of
Paradise?" He replied: "The fruits of Paradise." (Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith mentions one of the virtues of visiting the ill. Allah & loves such an action,
hence He rewards it with His mercy in the form of fruits in Paradise.
From a purely social and humanitarian angle, a visit to an ill person is a kind gesture. An ill
person is normally distressed, and in pain and difficulty, hence when family members and
friends visit him, he is pleased and there is a change in his temperament. He often even
forgets his illness. Hence, one should visit whenever possible.
Hadith 899
وعن عليّ ﴿لَهُ، قَالَ: سَمِعْتُ رسولَ الله ﴿ه، يَقُولُ: ((مَا مِنْ مُسْلِمٍ يَعُودُ مُسْلِمَاً غُدْوة
إِلَّ صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ مَلَكِ حَتَّى يُمْسِي ، وَإِنْ عَادَهُ عَشِيَّةً إِلَّ صَلَّى عَلَيْهِ سَبْعُونَ أَلْفَ
مَلَكِ حَتَّى يُصْبحَ ، وَكَانَ لَهُ خَرِيفٌ فِي الْجَنَّةِ )) رواه الترمذي ، وقال : (( حديث حسن )) .
(( الخَريفُ )): الثَّمرُ الْمَخْرُوفُ، أَيْ: الْمُجْتَنَى.
'Alī &
's narrates: I heard the Messenger of Allah
saying: "No Muslim
visits a Muslim in the morning without 70 000 angels sending salutations
upon him until the evening; and if he visits him in the evening, 70 000
angels send salutations upon him until the morning. And he will be rewarded
with the fruits of Paradise." (Tirmidhi)
Vocabulary and Definitions
The "angels sending salutations" means that they seek forgiveness on his behalf and make
du'a' of mercy for him.
Ahādīth have specified various other benefits of visiting the ill:
1. One gains a special degree of closeness to Allah &s because it is mentioned in a hadith
that Allah &s is with those who are ill.
2. One is reminded of the Hereafter.
3. One attains the du'ās of the ill.
Hadith 900
وعن أنسٍ ﴿له، قَالَ: كَانَ غُلاَمٌ يَهُودِيٌّ يَخْدُمُ النَّبِّ :﴿، فَمَرِضَ ، فَأَتَاهُ النَّبِيُّ ﴿هَ يَعُودُهُ،
فَقَعَدَ عِنْدَ رَأْسِهِ ، فَقَالَ لَهُ : (( أسْلِمْ)) فَنَظَرَ إِلَى أبِهِ وَهُوَ عِنْدَهُ؟ فَقَالَ : أَطِعْ أَبَا الْقَاسِمِ ،
فَأَسْلَمَ ، فَخَرَجَ النَّبِيُّ :﴿، وَهُوَ يَقُولُ: ((الحَمْدُ للهِ الَّذِي أَنْقَذَهُ مَنَ النَّارِ )) رواه البخاري .

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RIYĀD AL-ȘĀLIĶĪN
Anas
s narrates: "A Jewish boy used to serve the Messenger of Allah
and he fell ill. The Messenger of Allah
went to visit him. He sat at his
head side and said to him: 'Embrace Islam.' The boy looked at his father
who was with him. He said: 'Obey Abu al-Qasim.' So the boy embraced
Islam. The Messenger of Allah
left saying: 'All praise be to Allah who
saved him from the Hell-fire."" (Bukhārī)
Commentary
The name of the Jewish boy was 'Abd al-Quddūs. The Messenger
sat at his head side while
visiting him, teaching us to do likewise, provided that it does not cause any inconvenience.
Additional Points
v It is permissible to utilise the services of a disbeliever as well as a child on condition
that the guardian grants permission.
v It is permissible to visit a non-Muslim who is ill, with the aim of bringing him closer
to Islām.
V One should utilise every available opportunity to invite others to Islam.
V The Messenger
was concerned about the welfare of every person and desired that
he be saved from everlasting damnation in the Hereafter.
Y A believer should aspire for the guidance of disbelievers and sinners, and should never
lose hope in this regard.
Y A father should encourage his children towards truth and goodness, even if he does not
practise upon it himself.
V The Messenger's
sincerity and compassion had a powerful impact on the hearts and
minds of others.
Good and righteous company is spiritually beneficial.
CHAPTER 145
باب ما يُدعى به للمريض
Chapter on the supplication to be made for the ill person
Hadith 901
◌َ، كَانَ إِذَا اشْتَكَى الإِنْسَانُ الشَّيْءَ مِنْهُ ، أَوْ كَانَتْ بِهِ قَرْحَةٌ أَوْ
عائشة له: أنَّ النَّبِيَّ.
﴿ه بِأَصْبُعِهِ هَكَذا - وَوَضَعَ سُفْيَانُ بْنُ عُبَيْنَةِ الرَّاوِي سَبَّابَتَهُ بِالأَرْضِ ثُمَّ
جُرْحٌ ، قَالَ النَّبِيُّ

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RIYĀD AL-ȘĀLIĶĪN
رَفَعَها - وقال : (( بِسمِ اللهِ ، تُرْبَةُ أَرْضِنَا، بِرِيقَةِ بَعْضِنَا، يُشْفَى بِهِ سَقِيمُنَا، بإذْنِ رَبِّنَا ))
متفقٌ عَلَيْهِ .
'A'ishah
narrates that if a person complained to the Messenger of Allah
of some illness, or he had a wound or injury, the Messenger of Allah
would say, doing this with his finger (and Sufyan ibn 'Uyaynah, the
narrator, placed his index finger on the ground, raised it and said): "In
the name of Allah, the soil of our earth mixed with the saliva of some of
us by which our ill are cured by the permission of our Sustainer." (Bukhārī)
Vocabulary and Definitions
"The soil of our earth," according to the majority of scholars, refers to any soil, however
some are of the opinion that it refers to the sand of Madinah Munawwarah as there are
special blessings in it.
Commentary
The Messenger
placed his blessed saliva on his index finger which he then placed on
the soil. With some of the soil stuck to his finger, he then rubbed it over the wound, whilst
reciting the above du'a'. Regarding this du'a', 'Allamah Turbushti "> stated that our minds are
unable to fathom the connection between the words and their meanings. The words have not
been taught to us in order to derive any particular law, but to recite them and thereby draw
blessings and obtain cure. In his opinion, the soil refers to the origin and natural disposition
of man, while saliva refers to semen from which Allah &s created man. It is as though man
is humbling himself before Allah &s and beseeching Him, saying, "O Allah, you have made
my origin from soil and You then created me from a filthy liquid. It is easy for you to cure
one who was created like this. You can therefore grant well-being to the person whose life
and death is in Your control."
It is permissible to utilise the means of cure such as medication, and also to request the people
of knowledge and piety for du'as, however, one should have the conviction that ultimate cure
is only from Allah &s.
Hadith 902
﴿ كَانَ يَعُودُ بَعْضَ أهْلِهِ يَمْسَحُ بِيدِهِ الْيُّمْنَى ، ويقولُ : (( اللَّهُمَّ رَبَّ النَّاسِ
وعنها : أنَّ النَّبِيَّ
، أَذْهِب البَأسَ ، اشْفِ أنْتَ الشَّافِي لاَ شِفَاءَ إِلَّ شِفاؤكَ ، شِفَاءَ لاَ يُغَادِرُ سَقْماً )) متفقٌ عَلَيْهِ .
'A'ishah wes narrates that the Messenger of Allah
used to visit some of
his family members who were ill. He would pass his right hand (over them),

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saying: "O Allah, Sustainer of mankind, remove discomfort and provide
cure. You are the Healer and there is no cure except Your cure. Grant such
cure which does not leave behind any illness." (Bukhārī)
Commentary
This hadith teaches us that one is allowed to utilise medication, however one must be
convinced that ultimate cure is in the control of Allah Les.
By including the phrase, "which leaves behind no illness," the Messenger
taught us to
make a du'a' for perfect health, and not to only seek a cure from one particular illness.
Hadith 903
*؟ قَالَ: بَلَى ،
وعن أنسٍ له أنه قَالَ لِثابِتٍ رحمه اللهُ: ألاَ أرْقِيكَ بِرُقْيَةِ رسول الله مُ
قَالَ : (( اللَّهُمَّ رَبَّ النَّاسِ، مُذْهِبَ البَأسِ ، اشْفِ أنْتَ الشَّافِي، لاَ شَافِيَ إِلَّ أَنْتَ ، شِفَاءَ لاَ
يُغَادِرُ سَقماً )) رواه البخاري .
Anas
narrates that he said to Thabit : "Shall I not recite for you a
divine incantation which the Messenger of Allah
used to recite?" He
said: "Yes." He said: "O Allah, Sustainer of mankind and the remover of
discomfort. Provide cure, for You are the Healer, and there is no healer
except You. Grant such cure which does not leave behind any illness."
(Bukhārī, Muslim)
Commentary
Imam Qurțubī > stated that ruqiya (incantations) are permissible provided that the following
three conditions are fulfilled:
1. They should be based on the words of Allah &, His names or His attributes.
2. They should be in the Arabic language or in a language whose meaning is understood.
3. One should have the conviction that such incantations do not have an effect by themselves,
but are only effective due to the will of Allah Les.
It is preferable that a person utilises the words found in the ahadith of the Messenger
In addition, one should ensure that no words of kufr (disbelief) are utilised.
Hadith 904
، فَقَالَ : (( اللَّهُمَّ اشْفِ سَعْداً
وعن سعد بن أبي وقاصٍ ﴿هُ ، قَالَ : عَادَنِي رسول الله

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RIYĀD AL-ȘĀLIĶĪN
، اللَّهُمَّ اشْفِ سَعْداً ، اللَّهُمَّ اشْفِ سَعْداً )) رواه مسلم .
Sa'd ibn Abī Waqqās % narrates: "The Messenger of Allah
visited me
(when I was ill) and said: "O Allah, cure Sa'd. O Allah, cure Sa'd. O Allah,
cure Sa'd." (Muslim)
Commentary
It is desirable to make du'a' when visiting the ill and to take the ill person's name when
doing so.
The Messenger
repeated the du'a' thrice as an expression of humility. In another hadith,
the Messenger
said, "Allah & loves those who persist in du'a'." (Shu'bul Īman, Hakim
Tirmidhī)
Hadith 905
﴿ وَجَعاً، يَجِدُهُ
وعن أَبي عبدِ الله عثمان بنِ أَبي العاصِ ﴿هُ: أَنّه شَكَا إِلَى رسول الله
: (( ضَعْ يَدَكَ عَلَى الَّذِي يَأْلَمْ مِنْ جَسَدِكَ وَقُلْ : بسم
فِي جَسَدِهِ ، فَقَالَ لَهُ رسول الله ﴾
اللهِ ثَلاثَاً، وَقُلْ سَبْعَ مَرَّاتٍ: أعُوذُ بِعِزَّةِ الله وَقُدْرَتِهِ مِنْ شَرِّ مَا أجِدُ وَأَحَاذِرُ )) رواه مسلم .
Abū 'Abdillāh 'Uthmān ibn Abī al-'Ās30 A
narrates that he complained to
the Messenger of Allah
of a pain which he was experiencing in his body.
The Messenger of Allah
said to him: "Place your hand on the portion
of your body where you are experiencing pain and say, "In the name of
Allāh," three times. Then say, "I seek refuge in the power and might of Allah
from the evil of that which I experience and fear," seven times. (Muslim)
Commentary
This hadith teaches us that a person may himself perform ruqiya (incantations).
'Allāmah Țabarī > stated, "From these narrations we learn that requesting Allah &S for
good health is more virtuous and beneficial for a person than desiring tribulations. For this
reason the Messenger
used to make du'a' for the ill that they be cured from their illness."
Illness is a mercy of Allah &s because it purifies one of sin, and for the pious and righteous,
30 Abū 'Abdillāh 'Uthmān ibn Abī al-'Ās was from the Thaqif tribe and resided in Țaif. The Messenger
appointed him as governor of Țaif. 'Umar & appointed him as governor of Basrah, 'Amman and
Bahrain. He passed away during the era of Mu'awiyah
4% in Başrah. 29 ahādīth have been narrated
from him.

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RIYĀD AL-ȘĀLIĶĪN
Allāh &s elevates their stages in Paradise through it. However, due to our weakness, we
cannot endure illnesses, hence we request Allah &s for the mercy of good health.
Hadith 906
وعن ابن عباسٍ ◌ًَّا، عن النبيِّ ﴿ي، قَالَ: ((مَنْ عَادَ مَرِيضاً لَمْ يَحْضُرْهُ أجَلُهُ، فقالَ عِنْدَهُ
سَبْعَ مَرَّاتٍ: أَسْأَلُ اللهَ العَظيمَ ، رَبَّ العَرْشِ العَظيمِ ، أَنْ يَشْفِيَكَ، إِلَّ عَافَاهُ اللهُ مِنْ ذَلِكَ
المَرَضِ )) رواه أبو داود والترمذي ، وقال : ((حديث حسن))، وقال الحاكم : (( حديث
صحيح عَلَى شرط البخاري )) .
Ibn 'Abbas de narrates that the Messenger of Allah
said: "He who visits
a ill person whose time of death has not yet come and says seven times in
his presence, "I ask Allah, the great, the Lord of the grand Throne, to cure
you," Allāh will cure him from that illness. (Abū Dāwūd, Tirmidhī)
Commentary
When all decisions are made by the owner of the grand Throne, it is only appropriate that
one beseeches Him for assistance and cure.
When du'a' is made for the ill with sincerity and earnestness, in the words taught to us by the
Messenger
, then there is great hope of acceptance. Therefore, a person should supplicate
with full conviction and humbleness. In a hadith al-Qudsī, Allah &s states, "I am according
to the thoughts of My servant regarding Me." (Bukhari) Hence, if a person supplicates with
conviction that Allah & will accept his du'a', then it will be so.
Hadith 907
دَخَلَ عَلَى أَعْرَائِّ يَعُودُهُ، وَكَانَ إِذَا دَخَلَ عَلَى مَنْ يَعُودُهُ ، قَالَ : (( لاَ
وعنه : أنَّ النبي
بَأْسَ ؛ طَهُورٌ إِنْ شَاءَ اللهُ)) رواه البخاري .
Ibn 'Abbas &
narrates that the Messenger of Allah
went to visit a
Bedouin who was ill, and when he visited an ill person, he would say:
"There is nothing to worry about. If Allah & wills, it is a purification of
your sins." (Bukhārī)
Commentary
When visiting an ill person, it is preferable to use such words which will comfort and console
him. One should also inform him of the benefits and rewards for exercising patience during
illness.

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RIYĀD AL-ȘĀLIĶĪN
Mulla 'Alī Qarī > stated that the Messenger's
visit to a Bedouin was a practical example
of his humility. Based on this, scholars state that one should not only visit those who are of
superior status in society, but also those who are downtrodden, poor and oppressed. Hence,
it is greatly meritorious for a leader to visit his subjects, and for a learned person to visit
those who are uneducated.
Hadith 908
، فَقَالَ : يَا مُحَمَّدُ ، اشْتَكَيْتَ ؟ قَالَ
وعن أبي سعيد الخدري ﴿له: أن جِبريلَ أَتَى النَّبِيَّ لُ﴾
: ((نَعَمْ )) قَالَ: بِسْمِ الله أرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ شَرِّكُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ ،
اللهُ يَشْفِيكَ ، بِسمِ اللهِ أَرقِيكَ . رواه مسلم .
Abū Sa'īd al-Khudrī 4% narrates that Jibra'il & came to the Messenger of
Allāh
and asked: "O Muhammad, are you complaining (of any illness)?"
He replied: "Yes." He said: "In the name of Allah, I make an incantation
for you from everything that may harm you, from the evil of every soul or
envious eye. May Allah cure you. In the name of Allah, I make an incantation
for you." (Muslim)
Commentary
Visiting the ill is an established Sunnah of the Messenger
,Jibrāīl
and the Sahabah
Additional Points
It is permissible to express one's pain as long as it is not done as a complaint against
the decision of Allah Les.
V The Messenger
was human. He was inflicted with illness and the malice of others
just like other human beings, and he supplicated for cure and well-being.
Hadith 909
، أنّه قَالَ : ((
وعن أبي سعيد الخدري وأبي هريرة ظّمَ: أَنَّهُمَا شَهِدَا عَلَى رسول الله
مَنْ قَالَ: لاَ إِلهَ إِلَّ اللهُ وَاللهُ أَكْبَرُ ، صَدَّقَهُ رَبُّهُ، فَقَالَ: لاَ إِلهَ إِلَّ أَنَا وَأَنَا أَكْبَرُ . وَإِذَا قَالَ :
لاَ إِلهَ إِلَّ اللهُ وَحَدَهُ لاَ شَرِيكَ لَهُ ، قَالَ: يقول: لاَ إِلهَ إِلَّ أَنَا وَحْدِي لا شَرِيكَ لِي، وَإِذَا قَالَ
: لاَ إِلهَ إِلَّ اللهُ لَهُ المُلْكُ وَلَهُ الحَمْدُ ، قَالَ: لاَ إِلهَ إِلَّ أَنَا لِيَ المُلْكُ وَلِيَ الحَمْدُ . وَإِذَا قَالَ
: لاَ إله إِلَّ اللهُ وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلَّ باللهِ ، قَالَ: لاَ إِلهَ إِلَّ أَنَا وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلَّ بي ))
وَكَانَ يَقُولُ : (( مَنْ قَالَهَا فِي مَرَضِهِ ثُمَّ مَاتَ لَمْ تَطْعَمْهُ النَّارُ)) رواه الترمذي ، وقال : ((
حديث حسن )) .

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RIYĀD AL-ȘĀLIĶĪN
Abū Sa'īd al-Khudrī 40)
both testify that the Messenger
of Allāh
said: "One who says, 'There is none worthy of worship besides
Allah, and Allāh is the greatest', his Sustainer affirms this by saying, 'There
is none worthy of worship besides Me, and I am the greatest.' When he
says: 'There is none worthy of worship besides Allah. He is one and has no
partner', Allah says, 'There is none worthy of worship besides Me. I am one
and I have no partner.' When he says, 'There is none worthy of worship
besides Allāh. To Him belongs the kingdom and to Him is all praise', Allah
says, 'There is none worthy of worship besides Me. To me belongs the
kingdom and to Me is all praise.' When he says, 'There is none worthy of
worship besides Allah. There is no power and might except with Allah',
Allāh says, 'There is none worthy of worship besides Me. There is no power
and might except with Me.' The Messenger of Allah
used to say: "One
who says this when he is ill and then passes away, the Hell-fire will not
consume him." (Tirmidhī)
Commentary
There is great virtue in reciting these words as they indicate to belief in Allah &s, while
affirming His unity and grandeur, praising Him for His bounties, and having trust in Him only.
CHAPTER 146
باب استحباب سؤال أهل المريض عن حاله
Chapter on the desirability of asking the family of a ill person about his
condition
Hadith 910
عن ابن عباسٍ ﴿هَ: أَنَّ عليَّ بْنَ أَبي طالب ◌ِّهَ، خَرَجَ مِنْ عِنْدِ رسولِ الله ◌ُ﴾، فِي وَجَعِهِ
؟ قَالَ : أَصْبَحَ
الَّذِي تُوُفِّيَ فِيهِ ، فقالَ النَّاسُ: يَا أَبَا الحَسَنِ ، كَيْفَ أَصْبَحَ رَسُولُ اللهِ
بِحَمْدِ اللهِ بَارئاً . رواه البخاري .
Ibn 'Abbas &
narrates that 'Ali ibn Abi Talib a emerged after visiting
the Messenger of Allah
during his final illness. The people asked: "O
Abu al-Hasan! How is the Messenger of Allah
this morning?" He replied:

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RIYĀD AL-ȘĀLIĶĪN
"All praise be to Allah, he appears to be better this morning." (Bukhārī)
Commentary
It is desirable to enquire about an ill person's condition from his family members when it
is difficult to visit him due to any reason such as severe illness, a distant location, visitation
regulations, etc. This will elevate his spirits when he is informed that others are concerned
about his well-being. It will also console his family members.
When asked about the condition of an ill person, it is preferable to answer with such words
which serve as a good omen, even though there is very little hope of life.
CHAPTER 147
باب ما يقوله مَن أيس من حياته
Chapter on what should be said by one who has lost hope of life
Hadith 911
عن عائشة ها، قالت: سَمِعْتُ النبيَّ ﴿ وَهُوَ مُسْتَنِدٌ إلَيَّ، يَقُولُ: ((اللَّهُمَّ اغْفِرْ لِي
وارْحَمْنِي ، وَأَلْحِقْنِي بِالرَّفِيقِ الأَعْلَى )) متفقٌ عَلَيْهِ .
'A'ishah was narrates: I heard the Messenger of Allah
say, while he was
leaning against me: "O Allah! Forgive me, have mercy upon me, and unite
me with the Highest Friend." (Bukhārī, Muslim)
Vocabulary and Definitions
LEN GT (Highest Friend), according to many scholars, refers to the companionship with
Allāh &s, as one of the names of Allah & is Al-Rafiq. According to others, it refers to the
company of the Messengers &, angels and pious, just as Yusuf & supplicated, close to his
demise, "Unite me with the pious."
Commentary
The hadith teaches us that at the time of death, one should sever all connections with this
world, and focus towards Allah &s, having hope in His forgiveness and mercy.
As the Messenger
was sinless, his request for forgiveness was to increase his status in
the sight of Allah &s and to teach the Ummah to supplicate at the time of death. In addition,

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RIYĀD AL-ȘĀLIĶĪN
his level of spirituality taught him that he could never fulfil the divine rights of Allah de,
hence he sought Allah's & forgiveness and mercy.
Hadith 912
وعنها ، قالت : رَأيتُ رسولَ الله ﴿ وَهُوَ بِالمَوْتِ، عِنْدَهُ قَدَحٌ فِيهِ مَاءٌ، وَهُوَ يُدْخِلُ يَدَهُ في
القَدَحِ ، ثُمَّ يَمْسَحُ وَجْهَهُ بالماءِ ، ثُمَّ يَقُولُ : (( اللَّهُمَّ أَعِنِّي عَلَى غَمَرَاتِ المَوْتِ وَ سَكَرَاتٍ
المَوْتِ )) رواه الترمذي .
A'ishah vos narrates: I saw the Messenger of Allah
while he was in the
throes of death and with him was a bowl of water. He would insert his hand
in the bowl and wipe his face with the water. He would then say: "O Allah,
help me in the pains and pangs of death." (Tirmidhi)
Commentary
The Messengers of Allah & were human beings. They felt pain and suffered illness, just as
others do. Similarly, the Messenger
had an intense fever and sought to lessen the heat
of his body by using water to rub his blessed face.
The separation of the soul from the body is not void of difficulty. It is, therefore, Mustahab
to regularly supplicate for easiness at that time.
CHAPTER 148
باب استحباب وصية أهل المريض ومن يخدمه بالإحسان إليه واحتماله والصبر عَلَى مَا يشق من أمره
و كذا الوصية بمن قرب سبب موته بحد أوْ قصاص ونحوهما
Chapter on the desirability of advising the family of the ill person and those
who are nursing him to be kind to him, tolerate him and exercise patience
over the difficulties he causes to them; and that similar treatment should
be applied to one whose death is near because of the penal law, the law of
retribution, etc.
Hadith 913
ـا : أنَّ أمْرَأَةً مِنْ جُهَيْنَةَ أَتَت النَّبِّ ﴿ وَهِيَ حُبْلَى مِنَ الرِّنَا، فَقَالَتْ
عن عِمْران بن الحُصَیْنِ

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RIYĀD AL-ȘĀLIĶĪN
: يَا رسول الله، أصَبْتُ حَدّاً فَأَقِمْهُ عَلَيَّ، فَدَعَا رسولُ اللهِ ﴿ وَلِيَّهَا، فَقَالَ: ((أحْسِنْ
، فَشُدَّتْ عَلَيْهَا ثِيَابُهَا ، ثُمَّ أَمَرَ
إِلَيْهَا ، فَإِذَا وَضَعَتْ فَأَتِي بِهَا )) فَفَعَلَ ، فَأَمَرَ بِهَا النَّبِيُّ
بِهَا فَرُجِمَت ، ثُمَّ صَلَّى عَلَيْهَا . رواه مسلم .
‘Imrān ibn al-Husayn
% narrates that a woman from the Juhaynah tribe
came to the Messenger of Allah
while she was pregnant on account of
adultery. She said: "O Messenger of Allah! I am deserving of hadd (penal
punishment), so mete out the punishment to me." The Messenger of Allah
summoned her guardian and said: "Be kind to her. Once she gives birth,
bring her to me." He did so, and the Messenger of Allah
then ordered
that her clothes be drawn tightly around her. He then ordered that she be
stoned, and then offered the (janāzah) salah over her. (Muslim)
Commentary
This hadith has been mentioned previously. See hadith 22. Imam Nawawi , has mentioned
it here to teach people to be kind to those whose death is imminent. The family of the
woman who had committed adultery would naturally feel embarrassed, but they were told
not to be unkind to her, especially since she was remorseful over her sin. An ill person is
in greater need of sympathy and assistance, hence those nursing him should patiently bear
any inconvenience.
Additional Points
V The Messenger of Allah
did not immediately institute punishment upon the woman
so that the innocent unborn child would not be harmed. According to other narrations,
the punishment was not meted out until the child was weaned off and someone else
could care for it.
V The Messenger of Allah
ordered that her clothes be tied to her body so that her satr
(parts of the body which must be concealed) would not become exposed while stoning.
v Some people deny the punishment of stoning, by stating that it is not found in the
Qur'an. However, they are either unaware of or overlook the actions of the Messenger
and the Șahabah
who instituted stoning to death as punishment for a married
person who committed adultery.
v Since the sin is extremely vile, the punishment is equally harsh. However, to prove it in
a court of law is virtually impossible. It requires the testimony of four reliable witnesses
who clearly saw the action being perpetrated. In the era of the Messenger
such a
situation never arose. The only time this can possibly happen is when this despicable
action is done in broad daylight in the presence of others. The second reason because of

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RIYĀD AL-ȘĀLIĶĪN
which the punishment may be meted out is when a person confesses to having committed
the evil act. This scenario occurred in the era of the Messenger
because the Șaņābah's
level of īman did not allow them to rest in peace until they were cleansed of their sin.
v According to some narrations, the passive (majhul) verb has been utilised which means
that salah was performed for her. Thus, the Messenger
did not participate in that șalāh.
For this reason, according to Imam Malik
, it is Makruh (reprehensible) to perform the
Janāzah salah of one who has committed adultery. According to Imam Ahmad ibn Hanbal
, the ruler and the people of virtue and knowledge should not perform the salah.
According to Imam Abu Hanifahand Imam Shafi'i , there is no harm for the ruler
or the learned to perform the salah, as the Messenger
did here.
CHAPTER 149
باب جواز قول المريض : أَنَا وجع ، أَوْ شديد الوجع أَوْ مَوْعُوٌ أَوْ وارأساه ونحو ذلك . وبيان أَنَّه
لا كراهة في ذلك إِذَا لم يكن عَلَى سبيل التسخط وإظهار الجزع
Chapter on the permissibility for the ill person to say, "I am in pain",
"I am in severe pain", "I am unwell", "O the pain in my head", etc .; and
clarification that this is not disliked if it is not said out of anger or to
display fear
Hadith 914
عن ابن مسعود رضيه، قَالَ: دَخَلْتُ عَلَى النَّبِّ: ﴿ وَهُوَ يُوعَكُ، فَمَسْتُهُ ، فَقلتُ : إِنَّكَ
لَتُوعَكُ وَعَكاً شديداً ، فَقَالَ : (( أجَلْ ، إِنِّي أُوعَكُ كَمَا يُوعَكُ رَجُلانِ مِنْكُمْ )) متفقٌ عَلَيْهِ .
Ibn Mas'ūd dog narrates: "I went to the Messenger of Allah
while he
had a fever. I touched him and said: 'You have a very high fever.' He said:
'Yes, my fever is equal to the fever of two of you." (Bukhārī, Muslim)
Commentary
The pain and fever of the Messenger
was double that of others and served to raise his
rank and increase his rewards in the Hereafter. On one occasion, a person placed his hand
on the Messenger
and said, "By Allah, I cannot bear to place my hand over you due to
the intense heat of your body." The Messenger
said, "Verily, our (i.e. the Messengers)
tests are increased manifold just as our rewards are increased manifold. One Messenger was
tested with lice which eventually killed him. Another Messenger was tested with poverty

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RIYĀD AL-ȘĀLIĶĪN
causing him to take a woollen sack and make it into a garment. These Messengers
e were
pleased with difficulties just as you are pleased with ease." ('Abd al-Razzaq)
‘Allāmah Subkī
stated that it is permissible for an ill person to inform people of his
illness or pain, without complaining about Allah &s or exhibiting anger. This may be done
by first saying "Alhamdulillah" and then stating one's illness. 'Abdullah ibn Mas'ud 4% said,
"If a grievance is preceded by shukr (gratitude), it will not remain a grievance."
Hadith 915
وعن سعد بن أبي وقاصِ عُهُ، قَالَ: جَاءني رسولُ الله ﴿ يَعُودُنِي مِنْ وَجَعِ اشْتَدَّ بِي ،
فقلتُ: بَلَغَ بِي مَا تَرَى ، وَأَنَا ذُو مَالٍ ، وَلاَ يَرِثُنِي إِلَّ ابْنَتِي .. وذَكر الحديث. متفقٌ عَلَيْهِ .
Sa'd ibn Abī Waqqās 1.
s narrates: "The Messenger of Allah
came to
visit me on account of a severe fever which I was experiencing. I said:
'You can see the effects of my illness, and I am a wealthy person, but I
have no heir except my daughter." He then related the remainder of the
hadīth. (Bukhārī, Muslim)
Commentary
In this hadith, Sa'd ibn Abī Waqqas age explained the extent of his illness and the Messenger
did not object to him doing so, hence affirming its permissibility.
That the Messenger of Allah
visited his Șaļābah speaks volumes of the love and kindness
he showed towards them.
Hadith 916
: (( بَلْ أَنَا ،
وعن القاسم بن محمد، قَالَ: قالت عائشةُ بِّهَ: وَارَأْسَاهُ! فَقَالَ النَّبِيُّ
وَارَأْسَاهُ!)) ... وذكر الحديث . رواه البخاري .
Al-Qasim ibn Muhammad31 narrates that 'A'ishah was said: "O the pain in
my head!" So the Messenger of Allah
said: "On the contrary, the pain
31 Abū Muhammad Qasim was the grandson of Abu Bakr 4
and the son of Muhammad ibn Abu Bakr.
His mother was a slave-girl by the name of Saudah. He was relatively young when his father passed
away and his aunt, 'A'ishah was then took care of him. Besides his aunt, he learnt a great deal from
'Abdullah ibn 'Abbas, 'Abdullah ibn 'Umar, Abū Hurayrah and many other Sahābah . He was regarded
as one of the Fuqahā Sab'a (seven eminent jurists) of Madinah Munawwarah. He would conduct lessons
in Masjid Nabawī. He passed away at the age of 70 or 72 in the year 107 / 108 Hijrī.

260
RIYĀD AL-ȘĀLIĶĪN
in my head!" He then related the remainder of the hadīth. (Bukhārī)
Commentary
When 'A'ishah
complained of pain in her head, the Messenger of Allah
mentioned
that he too was suffering from intense pain. Based on this, scholars have stated various laws
about expressing pain during times of illness:
1. It is permissible for an ill person to groan or sigh without complaining.
2. It is prohibited to express displeasure with the decision of Allah &s by making statements
such as, "Was I the only person whom Allah des chose for this illness?" or "Why did Allah
afflict me with illness?"
3. It is Makrūh (disliked) for a person to groan due to impatience.
4. It is permissible to groan if it brings comfort from pain.
5. If the aim of one's groaning is to express one's weakness and inability before Allah &S, it
is Mustahab (advisable).
CHAPTER 150
باب تلقين المحتضر : لا إله إلاّ اللهُ
Chapter on encouraging the dying person to say La ilaha illallah
Hadith 917
: (( مَنْ كَانَ آخِرَ كَلامِهِ لاَ إِلهَ إِلَّ اللهُ دَخَلَ الجَنََّ
عن معاذ راللّه ، قال : قال رسول الله
)) رواه أبو داود والحاكم ، وقال: ((صحيح الإسناد )) .
Mu'adh 4% narrates that the Messenger of Allah
said: "One whose last
words were Lā ilāha illallahu (there is none worthy of worship besides Allah)
will enter Paradise." (Abū Dāwūd, Hakim)
Commentary
This hadith means that if a person recites the kalimah (proclamation of faith) at the time of
death, then it is a clear sign that he is a believer. He will promptly enter Paradise with those
who are successful, or after he is cleansed of his sins by being punished in Hell.