Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
One who stutters while reciting refers to a person who has memorised the Qur'an but his
memory is weak. It can also refer to a person who finds it difficult to recite because Arabic
is not his language of speech. Such people will be rewarded for their recitation as well as for
their efforts, hence a double reward.
The hadith does not mean that one who experiences difficulty while reciting will be superior
in rank to one who is fluent. The objective is to encourage those who find it difficult, to
persevere in their endeavours.
Hadith 995
: ((مَثَلُ الْمُؤْمِنِ الَّذِي يَقْرَأُ
وعن أَبي موسى الأشعري ﴿ّهُ ، قَالَ : قَالَ رسول الله
الْقُرْآنَ مَثَلُ الأَثْرُجَّةِ: رِيحُهَا طَيِّبٌ وَطَعْمُهَا طَيِّبٌ ، وَمَثَلُ الْمُؤْمِنِ الَّذِي لاَ يَغْرَأُ الْقُرْآنَ كَمَثَلِ
الثَّمْرَةِ: لَاَ رِيحَ لَهَا وَطَعْمُهَا حُلْوٌ ، وَمَثلُ المُنَافِقِ الَّذِي يقرأ القرآنَ كَمَثلِ الرَّيحانَةِ : ريحُهَا
طَيِّبٌ وَطَعْمُهَا مُرٍّ ، وَمَثَلُ الْمُنَافِقِ الَّذِي لاَ يَقْرَأُ القُرْآنَ كَمَثْلِ الحَنْظَةِ : لَيْسَ لَهَا رِيحٌ وَطَعْمُهَا
مٍُّ )) متفقٌ عَلَيْهِ .
Abū Mūsā al-Ash'arī dog narrates that the Messenger of Allah
said: "The
similitude of a believer who recites the Qur'an is that of a citron - its scent
is fragrant and its taste is good. The similitude of a believer who does not
recite the Qur'an is that of a date - it has no scent but its taste is sweet.
The similitude of a hypocrite who recites the Qur'an is that of a basil - its
scent is fragrant but its taste is bitter. The similitude of a hypocrite who
does not recite the Qur'an is that of a colocynth - it has no scent and its
taste is bitter." (Bukhārī, Muslim)
Commentary
The similitudes drawn in this hadith are mentioned merely to teach us the value and virtue
of reciting the Qur'an because, in reality, the sweetness of the Qur'an is incomparable and
indescribable.
There is immense wisdom in the comparison to a citron and date, unique to the wisdom of
prophethood and indicative of the great depth of knowledge which the Messenger of Allah
possessed. A citron creates a pleasant fragrance in the mouth, purifies the stomach and
aids in digestion. Similarly, recitation of the Qur'an creates a fragrance in the mouth, purifies
the internal self and enhances spirituality. In addition, some state that the jinn do not enter
a home wherein citrons are kept. This again matches the Qur'anic quality of repelling jinn.
Medical experts say that citron improves the memory, and recitation of the Qur'an does the

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RIYĀD AL-ȘĀLIĦĪN
same according to a narration of 'Alī age in Ihya'.
Hadith 996
٤، قَالَ : ((إِنَّ اللهَ يَرْفَعُ بِهَذَا الْكِتَابِ أَقْوَاماً وَيَضَعُ بِهِ
ربن الخطاب عليه: أنَّ النبيَّ
آخرِينَ )) رواه مسلم .
‘Umar ibn al-Khațtāb
narrates that the Messenger of Allah
said:
"Through this Book, Allah elevates some people and degrades others."
(Muslim, Ahmad, Bayhaqī)
Commentary
The hadith teaches us that those who fulfil the rights of the Qur'an will be elevated whilst
those who turn away from it will be disgraced and humiliated. Amir ibn Wathilah stated that
'Umar de appointed Nafi' ibn 'Abd al-Harith as the governor of Makkah Mukarramah. Once he
asked him, "Who have you appointed as governor in Makkah Mukarramah in your absence?"
He replied, "Ibn Abzā." "Who is that?" enquired 'Umar
s. "One of our slaves," was the reply.
'Umar &
asked in astonishment, "You placed a slave in charge of the people?" He replied,
"O Amīr al-Mu'minin, he recites the book of Allah &es and has knowledge of inheritance." On
hearing this, 'Umar ag remarked, "You have done well. I heard the Messenger
saying,
'Allāh elevates some people through this Book and degrades others through it."" (Muslim)
Hadith 997
، قَالَ : ((لاَ حَسَدَ إِلَّ في اثْنَيْنِ: رَجُلٌ آَتَاهُ اللهُ القُرْآنَ
وعن ابن عمر ظها، عن النَّبِيِّ م﴿
، فَهُوَ يَقُومُ بِهِ أَنَاءَ اللَّيْلِ وَآَنَاءَ النَّهَارِ ، وَرَجُلٌ آَتَاهُ اللهُ مَالاَ، فَهُوَ يُنْفِقُهُ آنَاءَ اللَّيْلِ وَآَنَاءَ النَّهَارِ
)) متفقٌ عَلَيْهِ .
((والآنَاءُ)) : السَّاعَاتُ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Envy is not
lawful except with regard to two people: a person to whom Allah taught
the Qur'an and he upholds it day and night, and a person to whom Allah
gave wealth and he spends it day and night." (Bukhārī, Muslim)
Commentary
This hadith was discussed in a previous chapter. See hadith 572. It teaches us to perpetually
remain in the recitation, memorisation, study and implementation of the Qur'an.

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Jealousy means to desire a bounty that is enjoyed by another person by it being removed
from him. This is an objection against Allah's & distribution and is therefore prohibited. A
concept related to jealousy, but different from it, is called ghibtah. Ghibtah means to desire
a bounty enjoyed by another person without hoping that he be deprived of it. Ghibtah is
permissible in worldly matters and commendable in religious matters.
The hadith could also mean that if jealousy was permissible, it would have been acceptable
to be envious of the two people mentioned in the hadith.
Hadith 998
وعن البراءِ بن عازِبٍ ﴿هَا، قَالَ: كَانَ رَجُلٌ يَقْرَأُ سُورَةَ الْكَهْفِ ، وَعِنْدَهُ فَرَسٌ مَرْبُوطٍ بِشَطَنَيْنِ
، فَتَغَشَّتْهُ سَحَابَّةٌ فَجَعَلَتْ تَدْنُو، وَجَعَلَ فَرَسُه يَنْفِرُ مِنْهَا، فَلَمَّا أَصْبَحَ أتَى النَّبِيَّ :﴿ فَذَكَرَ
ذَلِكَ لَهُ ، فَقَالَ : ((تِلْكَ السَّكِينَةُ تَزَّلَتْ لِلْقُرْآنِ )) متفقٌ عَلَيْهِ .
((الشَّطَنُ)) بفتحِ الشينِ المعجمة والطاءِ المهملة : الحَبْلُ .
Al-Barā' ibn ‘Āzib
narrates: "A man was reciting Sūrah al-Kahf and
alongside him was his horse which was tied with two ropes. A cloud
overshadowed him, and began drawing nearer to him causing his horse
to flee from it. In the morning, he went to the Messenger of Allah
and
related the incident to him. He said: 'That was tranquillity which descended
because of the Qur'an."" (Bukhārī, Muslim)
Vocabulary and Definitions
While sakinah has been translated as tranquillity, it can also refer to the special mercy of Allah
des, dignity, angels or a gold utensil of Paradise which cleanses the hearts of the believers. The
effect of this sakīnah is that a person's īman increases as mentioned in a verse of the Qur'an,
﴿هُوَ الَّذِىّ اَنْزَلَ السَّكِيْنَةَ فِىْ قُلُوْبِ الْمُؤْمِنِيْنَ لِيَزْدَادُوْآَ اِيْمَانَا مَّعَ اِيْمَانِهِمْ ﴾
"He sends down sakīnah in the hearts of the believers so that their īman increases."
(Sūrah Fatah, 4)
Additional Points
v Miracles of the pious and righteous are an established phenomenon.
Hadith 999
وعن ابن مسعودٍ رَّهِ، قَالَ: قَالَ رسولُ اللهِ ﴿: ((مَنْ قَرَأْ حَرْفاً مِنْ كِتَابِ اللهِ فَلَهُ حَسَنَةٌ

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، وَالحَسَنَّةُ بِعَشْرِ أَمْثَالِهَا، لَاَ أقول: ألم حَرفٌ ، وَلكِنْ : ألِفٌ حَرْفٌ ، وَلاَمٌ حَرْفٌ ، وَمِيمٌ
حَرْفٌ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Ibn Mas'ūd &
s narrates that the Messenger of Allah
said: "One who
recites a letter of the Book of Allah receives a reward, and each reward is
multiplied tenfold. I do not say that alif lām mīm is a letter, but alif is a
letter, lām is a letter, and mīm is a letter." (Tirmidhī)
Commentary
This hadith proves the great virtue of reciting the Qur'an. It is useful to note that one will
receive the stated rewards even if one does not understand the meaning of the verses. The
Messenger of Allah
gave the example of alif lām mīm, which are known as the huruf al-
mugatta at or letters whose meaning is known only to Allah &S. Hence, if one recites Qur'anic
words whose meaning is unknown to man, one will be rewarded. However, reciting the Qur'an
while understanding its meaning draws greater rewards.
The reward mentioned in this hadith is the bare minimum. 'Alī
narrates that for every
letter, one hundred blessings accrue to the one who recites the Qur'an while standing in
șalāh, fifty blessings accrue to the one who recites while sitting in salah, twenty-five blessings
accrue to the one who recites with wudu' outside salah, ten blessings accrue to the one who
recites without wudu', and one blessing accrues to the one who does not recite but listens
to the recitation of others.
Hadith 1000
: ((إِنَّ الَّذِي لَيْسَ فِي جَوْفِهِ شَيْءٌ مِنَ القُرْآنِ
وعن ابن عباسِ هَا، قَالَ : قَالَ رسول الله
كَالبَيْتِ الخَرِبِ )) رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Ibn 'Abbas ( narrates that the Messenger of Allah
said: "One who
has nothing of the Qur'an in his bosom is like a deserted house." (Tirmidhi)
Commentary
A deserted house is of no benefit to a community, rather it is a curse because it serves as
an abode for thieves and dangerous animals such as snakes. Similarly, a heart empty of the
verses of the Qur'an is devoid of spiritual light and beauty.
Scholars also state that just as Shaitan takes control of an empty house, he poisons the heart
of a person which is void of the Qur'an. Ibn Sirin "> stated that a house in which the Qur'an
is recited angels descend upon it, Shaitan vacates it, life becomes easy for the household

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RIYĀD AL-ȘĀLIĶĪN
members and its spiritual virtues and blessings and increased. In contrast, a house in which
the Qur'an is not recited Shaitan settles in it, angels vacate it, life in it becomes difficult and
it is void of blessings." (Muşannaf ibn Abī Shaybah)
Hadith 1001
٤، قَالَ : (( يُقَالُ لِصَاحِبِ الْقُرْآنِ :
ـَّهَا ، عن النبيِّ
وعن عبد الله بن عمرو بن العاص
اقْرَأْ وَارْتَقِ وَرَتِّلْ كَمَا كُنْتَ تُرَنِّلُ فِي الدُّنْيَا ، فَإِنَّ مَنْزِلَتَكَ عِنْدَ آخِرِ آيَةٍ تَقْرَؤُهَا )) رواه أَبُو
داود والترمذي ، وقال : (( حديث حسن صحيح )) .
'Abdullah ibn 'Amr ibn al-'Ās
narrates that the Messenger of Allah
said: "One who adhered to the Qur'an will be told: 'Recite and continue
ascending. Recite slowly as you used to recite in the world. Your position
will be at the last verse which you recite." (Abū Dawud, Tirmidhi, Ahmad)
Commentary
"One who adhered to the Qur'an" refers to a hafiz as is mentioned in another narration of
Musnad Ahmad, however one who recites it regularly may also be implied.
From other ahadith, we learn that there are as many levels in Paradise as the number of
verses of the Qur'an. Therefore, the status of a person will be raised in Paradise by as many
levels as the number of verses in which he was well-versed. In other words, one who adhered
to the Qur'an most strongly by means of recitation and practice will reach the highest level
in Paradise.
This hadith encourages to recite the Qur'an slowly, namely in tartil. Tartil, according to Shah
'Abdul 'Azīz (0), literally means reciting with proper and clear pronunciation. Technically, it
means to recite while adhering to the following principles:
1. The letters should be correctly uttered to ensure their correct pronunciation. For example,
the b should not be recited as a or je.
2. Correctly stopping at the designated pauses so that the joining or end of a verse is not
done inappropriately.
3. The vowel sounds such as dammā, fathā and kasrā should be pronounced correctly.
4. The voice should be slightly raised (provided that it does not disturb others) so that the
words of the Qur'an uttered by the mouth may reach the ears and affect the heart.
5. To recite in a voice depicting grief and in a manner which instantly affects the heart,
because a sorrowful voice instantly influences the heart, and moves and strengthens the soul.

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6. The tashdid and madd should be pronounced fully because this reveals the grandeur of the
Qur'an and adds to its effectiveness.
7. The reciter's heart should respond to the verses indicating the mercy of Allah & and His
punishment.
The objective of reciting in tartil is to be able to better understand the meaning of the Qur'an.
CHAPTER 181
باب الأمر بتعهد القرآن والتحذير عن تعريضه للنسيان
Chapter on the command to continuously adhere to the Qur'an and to be
careful not to allow oneself to forget it
Hadith 1002
، قَالَ : ((تعاهدوا هَذَا الْقُرْآنَ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ
عن أبي موسى له، عن النبيُّ
بِيَدِهِ لَهُوَ أَشَدُّ تَفَلَُّا مِنَ الإِبلِ فِي عُقُلِهَا )) متفقٌ عَلَيْهِ .
Abū Mūsā dos narrates that the Messenger of Allah
said: "Adhere to
this Qur'an. I take an oath by that Being in whose control is the life of
Muhammad that it slips away faster than a camel whose rope is loosened."
(Bukhārī, Muslim, Hākim)
Commentary
If one who is looking after a camel becomes negligent and careless, it will slip away from him.
Similarly, if one who has learnt to recite the Qur'an or has memorised it, displays indifference
towards it, it will easily be forgotten. As the Qur'an is greater than any material bounty of
Allah &s, there is a greater need to safeguard it.
Hadīth 1003
، قَالَ : (( إِنَّمَا مَثَلُ صَاحِبِ الْقُرْآنِ كَمَثَلِ الإِلِ
: أن رسول الله
وعن ابن عمر ـ
المُعَقَّلَةِ ، إِنْ عَاهَدَ عَلَيْهَا أَمْسَكَهَا ، وَإِنْ أَطْلَقَهَا ذَهَبَتْ )) متفقٌ عَلَيْهِ .
Ibn 'Umar ws narrates that the Messenger of Allah
said: "The similitude
of one who adheres to the Qur'an is that of a tied camel: if he adheres to
it, it will remain with him, and if he lets it free, it will go away." (Bukhārī,

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RIYĀD AL-ȘĀLIĶĪN
Muslim, Ahmad, Mālik)
Commentary
According to the majority of the hadith scholars, ¿l'al Lo refers to a hafiz of the Qur'an.
Whether a person has memorised the entire Qur'an or certain portions of it, these should be
revised regularly so that they are not forgotten. Just as it is difficult to recapture an escaped
camel, learning the Qur'an after it is forgotten is difficult, hence one should ensure that such
a situation does not develop.
If a person forgets the Qur'an due to old age, weakness of memory, illness, etc., then there is
no sin upon him. However, he will be sinful if he forgets it due to indifference or negligence.
CHAPTER 182
باب استحباب تحسين الصوت بالقرآن وطلب القراءة من حسن الصوت والاستماع لها
Chapter on the desirability of reciting the Qur'an in a beautiful tone and
requesting someone with a good voice to recite, and to listen to it
Hadīth 1004
وعن أبي هريرة ﴿هُ، قَالَ: سَمِعْتُ رسولَ اللهِ ﴾، يقول: ((مَا أَذِنَ اللهُ لِشَيءٍ مَا أَذِنَ
لِّ حَسَنِ الصَّوْتِ يَتَغَنَّى بِالْقُرْآنِ يَجْهَرُ بِهِ )) متفقٌ عَلَيْهِ .
مَعْنَى ((أَذِنَ الله)): أي اسْتَمَعَ ، وَهُوَ إِشَارَةٌ إِلَى الرِّضَا والقَبولِ .
Abū Hurayrah
narrates: I heard the Messenger of Allah
saying:
"Allah does not listen to anything as much as He listens to the recitation
of a Messenger with a good voice, reciting the Qur'an in a beautiful and
loud tone." (Bukhārī, Muslim, Ahmad, Hakim)
Vocabulary and Definitions
"Reciting the Qur'an in a beautiful and loud tone," according to Imam Shafiīgs means
to recite it with a grief-stricken and elegant voice, since the Messenger of Allah
said,
"Beautify the Qur'an with your voices." (Bukhari) This means that one should recite it with a
melodious voice, since a melodious voice affects the heart. Another hadith states, "One who
does not recite the Qur'an in a melodious voice is not of us." (Abū Dawud, Ahmad) Other scholars
have interpreted the statement to mean that one should recite the Qur'an accompanied with

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the fear of Allah &s and a soft heart.
Commentary
The Messenger of Allah
was blessed with internal and external excellence. In addition, he
meticulously observed all the rules of reverence when reciting the Qur'an and the sweetness
of his voice added to the beauty. For these reasons, his recitation drew Allah's & pleasure. As
for people other than the Messenger
their recitation attracts divine attention according
to the standard of its excellence.
While the Qur'an should be recited melodiously and in accordance with the rules of tajwid,
it should not be recited in a singing tone as this has been expressly forbidden in several
ahādīth. One such hadith states, "Beware of reciting the Qur'an in a musical tone, like that of
lovers singing their love poems."
Hadith 1005
﴿، قَالَ لَهُ : (لَقَدْ أُوتِيتَ مِزْمَاراً مِنْ
: أنّ رسول الله
وعن أَبي موسى الأَشعري .
مَزَامِيرِ آلِ دَاوُدَ )) متفقٌ عَلَيْهِ .
٤، قَالَ لَهُ : (( لَوْ رَ أَيْتَنِي وَأَنَا أَسْتَمِعُ لِقِراءَتِكَ الْبَارِحَةَ)) .
وفي رواية لمسلمٍ: أنَّ رسول الله ﴾
Abū Mūsā al-Ash'arī dog narrates that the Messenger of Allah
said to
him: "You have been given one of the flutes of the family of Dawud &
."
(Bukhārī, Muslim, Bayhaqī)
Another narration of Muslim has: "If you would have only seen me listening
to your recitation last night."
Vocabulary and Definitions
literally means a flute, however in the context of this hadith it refers to a beautiful voice.
"The family of Dawud" refers to Dawud ) himself, since he was bestowed with an
exceptionally melodious voice. When he would recite the Zabur or perform the dhikr of
Allah &s, the birds would stop flying and join him in his recitation and the mountains would
reverberate.
Commentary
The context of this hadith can be better understood from another narration. Once the
Messenger of Allah
passed by the homes of people of the Ash'arī tribe. He heard Abū
Musa de reciting the Qur'an aloud in his home and stopped to listen until the Sahabi a had

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RIYĀD AL-ȘĀLIĶĪN
completed. He then moved on. The following day, when the Messenger of Allah
met Abū
Mūsā des, he
said to him, "If you would have only seen me listening to your recitation
last night. You have been given one of the flutes of the family of Dawud &
." Abū Mūsā
asked, "Were you listening to my recitation, O Messenger of Allah?" When the reply was in
the affirmative, he remarked, "If I knew that you were listening, I would have recited much
more beautifully."
The above narration teaches us that one should recite in a melodious tone, and if one does so
to please the hearts of the believers, especially one's seniors, then there is no harm in doing
so. One should however not recite to gain worldly benefits or merely for name and fame.
Hadīth 1006
قَرَأَ فِي الْعِشَاءِ بالِّينِ وَالزَّيْتُونِ ، فَمَا
قَا ، قَالَ : سَمِعْتُ النبيَّ
وعن البَراءِ بنِ عازِبِ
سَمِعْتُ أَحَداً أحْسَنَ صَوْتاً مِنْهُ . متفقٌ عَلَيْهِ .
Al-Barā' ibn 'Āzib
narrates: "I heard the Messenger of Allah
reciting
(Sūrah) al-Tīn wal-Zaytūn in the 'Ishā' salah and I did not hear anyone with
a more beautiful voice than his." (Bukhārī, Muslim)
Commentary
The Messenger of Allah
was perfect in every respect. Just as his character and outward
appearance were exceptionally beautiful, so too was his voice. None could equal him. Anas
said, "Allah & did not send any Messenger except with a beautiful face and a beautiful voice.
Your Messenger possessed the most handsome face and the most beautiful voice." (Tirmidhi)
The Messenger of Allah's
usual practice was to recite a lengthy Sūrah in 'Isha' salāh,
however during journeys he would recite shorter surahs such as Sūrah al-Tin, as mentioned
in this hadith.
Hadith 1007
، قَالَ : (( مَنْ لَمْ يَتَغَنَّ بِالقُرْآنِ فَلَيْسَ
وعن أَبِي لُبَابَةَ بشير بن عبد المنذر له: أنَّ النبيَّ
مِنَّا )) رواه أَبُو داود بإسنادٍ جیدٍ .
معنى (( يَتَغَنَّى )): يُحَسِّنُ صَوْتَهُ بِالقُرْآنِ .
Abū Lubābah Bashir ibn 'Abd al-Mundhir38 &
,narrates that the Messenger
38 His name was Bashir or Rifa ah. His agnomen was Abū Lubabah and he was from the Aws tribe. He

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RIYĀD AL-ȘĀLIĶĪN
of Allah
said: "One who does not recite the Qur'an in a melodious voice
is not one of us." (Abū Dawūd, Ahmad)
Vocabulary and Definitions
The phrase "is not one of us" means that such a person does not follow the practice or
method of the Messenger
Commentary
The practice of the Messenger
was to recite melodiously. A narration has, "Beautify the
Qur'an with your voices, because a beautiful voice increases the Qur'an in beauty." (Hakim)
In another narration the Messenger
stated, "For everything, there is a beauty, and the
beauty of the Qur'an is a beautiful voice." The Șahabah then enquired, "What if one does
not possess a beautiful voice?" The Messenger of Allah
replied, "Beautify it as much as
possible." ('Abd al-Razzāq)
'Allāmah Shaikh Mansūr Nāșif 'Alī Mișrī "> stated, "Recite the Qur'an with a melodious voice
since it increases its beauty and grandeur, it refreshes the body and soul, and it allows its
advices to enter the crevices of the heart. Thus, reciting the Qur'an melodiously is Mustahab
(advisable)."
However, to recite in such a manner that the letters are changed is not permissible. 'Allamah
Khadimī ds stated, "Reciting with a melodious voice has a greater effect on the heart, and
causes one to hear it more attentively. It is like something sweet which is added to medicine.
However, one should not change any letter, cause disorder in the verses or conceal a letter.
This type of melodiousness is prohibited by consensus (ijmā')."
Hadith 1008
: (( اقْرَأْ عَلَيَّ القُرْآنَ )) ، فقلتُ : يَا رسولَ
وعن ابن مسعودٍ ﴿ّهِ، قَالَ: قَالَ لِي النَّبِيُّ.
الله ، أَقْرَأُ عَلَيْكَ ، وَعَلَيْكَ أُنْزِلَ ؟! قَالَ : ((إِنِّي أُحِبُّ أنْ أَسْمَعَهُ مِنْ غَيْرِي )) فَقَرَأْتُ عَلَيْهِ
سُورَةَ النِّسَاءِ ، حَتَّى جِئْتُ إِلَى هذِهِ الآية: ﴿ فَكَيْفَ إِذَا حِيْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيْدٍ وَّجِثْنَا بِكَ
عَلَى نَؤُلَاءِ شَهِيْدًا﴾ قَالَ: ((حَسْبُكَ الآنَ)) فَالْتَفَتُّ إِلَيْهِ، فَإِذَا عَيْنَاهُ تَذْرِفَانِ . متفقٌ عَلَيْهِ .
Ibn Mas'ud 4% narrates: "The Messenger of Allah
said to me: 'Recite
accepted Islam during the second pledge of 'Aqabah. He participated in most of the battles. In Badr, he
was sent back as the governor of Madinah Munawwarah, and received a portion of the booty. During
the Battles of Qaynuqa' and Sawiq, he was also made the governor of Madinah Munawwarah. 15 ahādīth
have been narrated from him. He passed away during the lifetime of the Messenger of Allah

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the Qur'an to me.' I said: 'O Messenger of Allah, should I recite it to you
when it was revealed to you?' He said: 'I like to listen to it from someone
other than myself.' So I recited Sūrah al-Nisa' to him until I reached this
verse, 'How will it be when We will bring a witness from every nation,
and We will bring you as a witness against them?' He said to me: 'That
is sufficient for now.' When I turned to him, his eyes were flowing with
tears." (Bukhārī, Muslim)
Commentary
The benefit of listening to the recitation of others is that it gives one the opportunity to
ponder over the meaning. This is generally not the case when one recites by oneself. In fact,
listening to the Qur'an carries such a great reward that, according to some scholars, it is better
than reciting it. Abu Hurayrah &os reports that the Messenger of Allah
said, "Whoever
listens to one verse of the Qur'an, a double reward is written for him, and whoever recites
one verse, it will be a light for him on the day of Qiyamah." (Ahmad)
The eyes of the Messenger of Allah
flowed with tears because that particular verse
reminded him about the day of Qiyamah. Reflecting over the frightening scenes of that day
as well as the weakness of this Ummah caused him to tear. Scholars state that this crying was
a proof of his extreme compassion and love for the Ummah. Another reason for his crying
was that he will be a witness, and just as a witness cannot conceal anything, the Messenger
of Allāh
will not be able to conceal the faults of his Ummah. Hence he feared that the
Ummah would be punished due to his testimony, and perhaps, by means of his tears, Allah
& would accept his intercession on their behalf.
Additional Points
v The object of listening to the Qur'an is to ponder over its meaning. One should not listen
to it merely as a form of entertainment.
v The recitation of the Qur'an nowadays does not reduce us to tears nor does it affect our
hearts because of the excess of sins which have clouded our minds and formed a barrier
around our hearts.
v It is a virtue to humble oneself before people of knowledge and righteousness.
CHAPTER 183
باب الحث عَلَى سور وآيات مخصوصة
Chapter on the encouragement of reciting certain chapters and verses

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RIYĀD AL-ȘĀLIĶĪN
Hadīth 1009
عن أَبِي سَعِيدٍ رَافِعٍ بِنِ الْمُعَلَّى بِهُ، قَالَ: قَالَ لي رسولُ اللهِ ﴿: ((أَلَا أُعَلِّمُكَ أَعْظَمَ
سُورَةٍ في القُرْآن قَبْلَ أنْ تَخْرُجَ مِنَ الْمَسْجِدِ؟ )) فَأَخَذَ بِيَدِي ، فَلَمَّا أَرَدْنَا أَنْ نَخْرُجَ ، قُلْتُ
: يَا رَسُولَ اللهِ ، إِنَّكَ قُلْتَ: لأُعَلِّمَنَّكَ أَعْظَمَ سُورَةٍ في القُرْآنِ؟ قَالَ: ((الْحَمْدُ لِلِهِ رَبِّ
الْعَالَمِيْنَ، هِيَ السَّبْعُ المَثَانِي وَالقُرْآنُ العَظِيمُ الَّذِي أُوتِيتُهُ)) رواه البخاري .
Abū Sa īd Rafi' ibn al-Mu'alla ug narrates: "The Messenger of Allah
said
to me: 'Should I not teach you the greatest sūrah in the Qur'an before you
leave the masjid?' He then held my hand. When we were about to leave, I
said: 'O Messenger of Allah, you said, 'I will teach you the greatest sūrah
in the Qur'an.' He said: 'Al-hamdu lillahi rabbil 'alamin, these are the seven
frequently repeated verses and the great Qur'an which I was given." (Bukhārī)
Commentary
Sūrah al-Fatihah is referred to as the greatest sūrah because it contains all the primary
themes of the Qur'an, namely tawhid, risalah and akhirah. Scholars have stated that the reading
of Sūrah al-Fatihah with firm belief and faith cures all maladies, whether spiritual, worldly,
external or internal. According to Ibn al-Tin , it is the greatest surah because its reward
is greater than that of other sūrahs.
It is referred to as the "seven frequently repeated verses" because of the following reasons:
1. It is repeated in every rak'āt of șalāh.
2. It was revealed twice, once in Makkah Mukarramah and once in Madinah Munawwarah.
3. It will be repeated throughout the passage of time.
Some scholars have stated that the content of the previous scriptures has been condensed in
the Qur'an, and the contents of the Qur'an have been condensed in Sūrah al-Fatihah.
Hadith 1010
، قَالَ في : ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾: ((
: أنّ رسول الله
وعن أبي سعيد الخدري .
وَالَّذِي نَفْسِي بِيَدِهِ إِنَّهَا لَتَعْدِلُ ثُلُثَ القُرْآنِ )) .
، قَالَ لِأَصْحَابِهِ : (( أَيَعْجِزُ أحَدُكُمْ أنْ يَقْرَأَ بِثُلُثِ الْقُرْآنِ فِي
وفي روايةٍ : أن رسول الله
لَيْلَةٍ )) فَشَقَّ ذَلِكَ عَلَيْهِمْ ، وَقَالُوا: أيَُّا يُطِيقُ ذَلِكَ يَا رسولَ الله؟ فَقَالَ: ((﴿قُلْ هُوَ اللهُ
أَحَدُ اللهُ الصَّمَدُ﴾: ثُلُثُ الْقُرْآنِ )) رواه البخاري .

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RIYĀD AL-ȘĀLIĶĪN
Abū Sa'id al-Khudrī aog narrates that the Messenger of Allah
said with
regard to Qul huwallāhu ahad (Sūrah al-Ikhlās): "By that Being in whose
control is my life, it is equivalent to a third of the Qur'an."
Another narration has that the Messenger of Allah
said to his Sahābah:
"Can any of you recite a third of the Qur'an in one night?" This was difficult
for them so they asked: "Who is able to do that, O Messenger of Allah?"
He said: "Qul huwallāhu ahad, Allāhussamad (Sūrah al-Ikhlās) is a third of
the Qur'an." (Bukhārī, Ahmad)
Commentary
Sūrah al-Ikhlās is referred to as a third of the Qur'an. Scholars have provided various possible
reasons for this:
1. Imam Ghazālī , stated that the Qur'an comprises three important themes: recognition
of Allah Ky, knowledge of the Hereafter, and knowledge of the straight path. Sūrah al-Ikhlas
discusses one of these, namely the recognition of Allah &s.
2. Abul 'Abbas ibn Shurayh "> stated that the verses of the Qur'an are of three types: promises
and warnings, rulings, and the names and attributes of Allah . Surah al-Ikhlas mentions
one of these, namely the names and attributes of Allah &s.
3. Imam Rāzī , stated that the Qur'an has three themes: incidents, laws and attributes of
Allāh &S. Sūrah Ikhlas mentions one of these, namely the attributes of Allah &s.
Hadith 1011
وعنه: أنَّ رَجُلاً سَمِعَ رَجُلاَ يَقْرَأُ : (( قُلْ هُوَ اللهُ أَحَدٌ)) يُرَدِّدُهَا فَلَمَّا أَصْبَحَ جَاءَ إِلَى رَسُولِ
: (( وَالَّذِي نَفْسِي بِيِّدِهِ ،
: فَذَكَرَ ذَلِكَ لَهُ وَكَانَ الرَّجُلُ يَتَقَلُّهَا، فَقَالَ رسول الله ﴿
الله
إِنَّهَا لَتَعْدِلُ ثُلُثَ القُرْآنِ )) رواه البخاري .
Abū Sa'id al-Khudrī dog narrates that a man heard another man repeatedly
reciting Qul huwallahu ahad (Sūrah al-Ikhlās). In the morning, he went to
the Messenger of Allah
and mentioned this to him, and it was as if he
thought this to be insignificant. The Messenger of Allah§
said: "By that
Being in whose control is my life, it is equivalent to a third of the Qur'an."
(Bukhārī, Ahmad, Nasa'ī)
Commentary
Since the sūrah is quite short in size and is recited very commonly, the Sahābī regarded it as

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insignificant. The Messenger of Allah
rectified his erroneous perception.
Hadith 1012
}، قَالَ فِي : ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ ((إِنَّهَا تَعْدِلُ
وعن أَبِي هُرَيْرَةَ ﴿هُ : أَنَّ رسولَ اللهِ .
ثُلُثَ الْقُرْآنِ )) رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said with regard
to Qul huwallāhu ahad (Sūrah al-Ikhlās): "It is equivalent to a third of the
Qur'ān." (Muslim)
Hadīth 1013
وعن أنس ◌ّه: أنَّ رَجُلاً قَالَ: يَا رَسُولَ اللهِ، إني أُحِبُّ هذِهِ السُّورَةَ: ﴿قُلْ هُوَ اللهُ أَحَدٌ
﴾ قَالَ: ((إِنَّ حُبَّهَا أَدْخَلَكَ الجَنَّةَ)) رواه الترمذي، وقال: ((حديث حسن)) . ورواه
البخاري في صَحِيحِهِ تعليقاً .
Anas &g
ğ narrates that a man said: "O Messenger of Allah! I love this Sūrah,
Qul huwallāhu ahad (Sūrah al-Ikhlās)." He said: "Your love for it will take
you to Paradise." (at-Tirmidhi)
Commentary
A further virtue of Sūrah al-Ikhlas is mentioned in this hadith. Allah & will enter into
Paradise a person who loves this sūrah, since it expounds upon the greatness and grandeur
of Allah &s, and Allah &s loves those who praise Him.
Hadīth 1014
، قَالَ : ((أَلَمْ تَرَ آيَاتٍ أُنْزِلَتْ هذِهِ اللَّْلَةَ لَمْ يُرَ
: أن رسول الله
وعن عقبة بن عامر نظـ
مِثْلُهُنَّ قَطُّ ؟ ﴿ قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾ وَ﴿ قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾ )) رواه مسلم.
'Uqbah ibn 'Amir39
's narrates that the Messenger of Allah
said: "Have
you not seen the verses revealed this night, the like of which have never
been seen before? Qul A'ūdhu birabbil falaq (Sūrah al-Falaq) and Qul a'ūdhu
39 'Uqbah ibn Āmir was his name. His agnomen was Abū 'Amr. He accepted Islam after the Messenger
of Allāh
migrated to Madinah Munawwarah. He was a jurist, reciter of the Book of Allah, expert
in inheritance, extremely eloquent, a poet and a person of high-standing. During travels, he would
serve the Messenger of Allah
by leading his conveyance. According to the most correct opinion,
he passed away in 58 Hijrī. 55 ahādīth have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
birabbin nās (Sūrah al-Nās)." (Muslim, Ahmad)
Commentary
In no other complete sūrah of the Qur'an is protection sought as it is done in these two
sūrahs, hence the Messenger
said regarding them: "the like of which have never been
seen before."
These two surahs are effective because they provide protection from various phenomena
by means of various protective elements. Protection is sought from the evil of every form
of creation involving the body, wealth, religion, worldly phenomena (such as fire, poison,
etc.), those who indulge in black magic, those who harbour hatred and malice, and the jinn.
The Messenger of Allah
recited them when he was affected with the black magic of Labīd
ibn al-A'sam, and it cured him fully. Since these two surahs have been specifically revealed
for the purpose of protection, and because human beings require Allah's Les protection at
all times, we are encouraged to recite them regularly. We are encouraged in the ahadith to
recite them at the following times:
1. When awakening
2. After every Fard salāh
3. In illness
4. Before retiring to bed at night
5. Every morning and evening thrice with Sūrah Ikhlās.
Hadith 1015
يَتَعَوَّذُ مِنَ الجَانِّ ، وَعَيْنِ الإنْسَانِ
وعن أَبِي سَعِيدِ الخُدرِيِّ ل﴿هَ، قَالَ : كَانَ رسولُ الله ◌ِ
، حَتَّى نَزَلَتْ الْمُعَوِّذَتَانِ ، فَلَمَّا نَزَلَنَا، أَخَذَ بِهِمَا وَتَرَكَ مَا سِوَاهُمَا . رواه الترمذي ، وقال :
(( حديث حسن )) .
Abū Sa'īd al-Khudrī % narrates: "The Messenger of Allah
used to seek
refuge from jinn and the (evil of) the human eye until Surah al-Falaq and
Sūrah al-Nās were revealed. When they were revealed, he recited them and
left reciting anything else." (Tirmidhī)
Commentary
Prior to the revelation of these two surahs, the Messenger of Allah
used to seek protection
from the jinn and the evil eye with these words,

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RIYĀD AL-ȘĀLIĶĪN
أَعُوذُ بِكَ مِنَ الْجَنِّ وَ عَيْنِ الْإِنْسَانِ
I seek Your protection from the jinn and the evil eye of man.
However, after these two surahs were revealed, he stopped reciting the above du'a' and
sufficed on these surahs. By the blessings of these surahs, Allah &s protects a person from
all forms of satanic influence as well as hatred of people.
Additional Points
V The effect of the evil eye is a reality.
Hadith 1016
وعن أبي هريرة و﴿هُ: أنَّ رسول الله ﴿ه، قَالَ: ((مِنَ القُرْآنِ سُورَةٌ ثَلاثُونَ آيَةً شَفَعَتْ
لِرَجُلٍ حَتَّى غُفِرَ لَهُ ، وَهِيَ : ﴿ تَبْرَكَ الَّذِىْ بِيَدِهِ الْمُلْكُ) رواه أبو داود والترمذي ، وقال
: ((حديث حسن )) .
وفي رواية أبي داود : (( تَشْفَعُ )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The
Qur'an contains a Sūrah of thirty verses which interceded on behalf of
a person until he was forgiven. The Sūrah is Tabārakalladhī biyadihil mulk
(Sūrah al-Mulk)." (Abū Dāwūd, Tirmidhī)
The narration of Abū Dawud has: "It shall intercede."
Vocabulary and Definitions
While the future tense is intended by the word "interceded", the past tense has been used
to indicate certainty of the intercession in the grave or on the day of Qiyamah. It could also
mean that there was, in reality, a person who used to recite it and he was saved from the
punishment of the grave by the intercession of this sūrah.
Commentary
The intercession referred to here can be better understood from another hadith in which
'Abdullah ibn Mas'ūd 40% said, "When the angels of punishment approach a person in the
grave from his feet, his feet will say, "You cannot approach from our side because he used to
recite Sūrah al-Mulk." When they approach him from his chest, his chest will say, "You cannot
approach from my side because he used to recite Surah al-Mulk." When they approach him
from his head, his head will say, "You cannot approach from my side because he used to recite
Sūrah al-Mulk." In this manner, Sūrah al-Mulk will protect a person from the punishment

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RIYĀD AL-ȘĀLIĶĪN
of the grave." (Hakim)
The Messenger
also said, "I desire that this surah be in the heart of every person of my
Ummah." (Musnad 'Abd ibn Humaid)
Hadith 1017
٤، قَالَ : ((مَنْ قَرَأَ بِالْآَيَتَيْنِ مِنْ آخر سُورَةٍ
وعن أَبي مسعودٍ البَدْرِيِّ اللّه ، عن النبي
البَقَرَةِ فِي لَيْلَةِ كَفَتَاهُ )) متفقٌ عَلَيْهِ .
قِيلَ : كَفَتَاهُ الْمَكْرُوهَ تِلْكَ اللَّيْلَةَ ، وَقِيلَ : كَفَتَاهُ مِنْ قِيَامِ اللَّيْلِ .
Abū Mas'ūd al-Badrī
g narrates that the Messenger of Allah
said:
"If one recites the last two verses of Surah al-Baqarah at night, they will
suffice him." (Bukhārī, Muslim, Bayhaqī)
It means that they will protect him from harm on that night, or it is said
that they will suffice him from spending the night in worship.
Commentary
Apart from the above two meanings of, "they will suffice him", given by Imam Nawawi des
scholars have mentioned various others. Some of these are:
1. They will suffice him from renewing his īman since the verses teach correct beliefs,
submission to the commands of Allah , humility, seeking forgiveness, the reality of the
Hereafter, and so forth.
2. They will suffice him from many other supplications since these verses are also a du'a'
which guarantees a person the best of this life and the Hereafter.
3. They will suffice him from reciting the remainder of the Qur'an.
4. They will suffice him from the evil of Shaitan, man and jinn.
Due to all of these benefits, these two verses should be recited at night before sleeping.
Scholars mention that Sūrah al-Baqarah is a unique sūrah because it contains many names
of Allah & and many commands. It is said that the surah comprises 1000 commands, 1000
prohibitions, 1000 laws and 1000 realities.
Hadith 1018
وعن أَبي هريرة ◌ُهُ: أَنَّ رسول الله ﴾، قَالَ: ((لاَ تَجْعَلُوا بُيُوتَكُمْ مَقَابِرَ، إِنَّ الشَّيْطَانَ
يَنْفِرُ مِنَ البَيْتِ الَّذِي تُقْرَأُ فِيهِ سُورَةُ الْبَقْرَةِ )) رواه مسلم .

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Abū Hurayrah
narrates that the Messenger of Allah
said: "Do not
turn your homes into graves. Shaitan flees from the house in which Sūrah
al-Baqarah is recited." (Muslim, Tirmidhī, Ahmad)
Commentary
"Do not turn your homes into graves," may be interpreted literally to mean that one should
not bury the dead in one's home, but in the graveyard. It could also mean that if one abandons
the performance of Nafl salah, tilawah of Qur'an, etc. in one's home, then it will be similar to
a graveyard, where no worship takes place.
The hadith teaches us an effective remedy for saving our homes from the evil of Shaitan,
namely reciting Sūrah al-Baqarah.
Hadith 1019
﴿: ((يَا أَبَا الْمُنْذِرِ ، أَتَدْرِي أُّ آيَةٍ مِنْ
وعن أَبَيِّ بنِ كَعبٍ بِّهُ ، قَالَ : قَالَ رسولُ الله
كِتَابِ اللهِ مَعَكَ أَعْظَمُ؟ )) قُلْتُ: ﴿اَلَّهُ لَآ إِلْهَ إِلَّ هُوَ الْحَىُّ الْقَيِّوْمُ﴾ فَضَرَبَ فِي صَدْرِي
، وقال : (( لِيَهْنِكَ العِلْمُ أَبَا الْمُنْذِرِ )) رواه مسلم .
Ubayy ibn Ka'b 4% narrates that the Messenger of Allah
said: "O Abū
al-Mundhir! Do you know which verse of the Book of Allah that you have
is the greatest?" I replied: "Allahu lā ilāha illa huwa al-Hayyu al-Qayyum."
He tapped me on my chest and said: "May knowledge benefit you, O Abū
al-Mundhir!" (Muslim)
Commentary
Ayat al-Kursī is referred to as the greatest verse because it expounds upon the important
themes of tawhid, the grandeur of Allah &s, the beautiful names of Allah & and the attributes
of Allah &S. It explains these concepts and the power of Allah & in an exceptionally splendid
style.
Additional Points
v It is permissible to praise a person if one is sure that such praise will not create pride
within him.
Hadīth 1020
وعن أبي هريرة ع ◌ْهُ، قَالَ: وَكَّلَنِي رسولُ اللهِ ﴿ بِحِفْظِ زَكَاةِ رَمَضَانَ، فَأَتَانِي آتٍ فَجَعَلَ
يَحْثُو مِنَ الطَّعَامِ، فَأَخَذْتُهُ فَقُلتُ: لَأَرْفَعَنَّكَ إِلَى رسولِ اللهِ ﴿، قَالَ: إِنِّي مُحْتَاجٌ ، وَعَليَّ

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RIYĀD AL-ȘĀLIĶĪN
: (( يَا أَبَا هُريرة
عِيَالٌ ، وَبِي حَاجَةٌ شَدِيدَةٌ ، فَخَلَيْتُ عَنْهُ ، فَأَصْبَحْتُ ، فَقَالَ رسول الله
، مَا فَعَلَ أَسِيرُكَ البَارِحَةَ؟ )) قُلْتُ: يَا رسول الله، شَكَا حَاجَةً وَعِيَالاً ، فَرِحِمْتُهُ فَخَلَيْتُ
سَبِيلَهُ . فَقَالَ : ((أمَا إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ)) فَعَرَفْتُ أَنَّهُ سَيَعُودُ ، لقولِ رسول الله
فَرَصَدْتُهُ، فَجَاء يَحْثُو مِنَ الطَّعَامِ ، فَقُلتُ: لَأَرْفَعَنَّكَ إِلَى رسول الله ﴿هَ، قَالَ: دَعْنِي فَإِنِّي
مُحْتَاجٌ ، وَعَلَيَّ عِيَالٌ لاَ أَعُودُ ، فَرِحِمْتُهُ فَخَلَّيْتُ سَبِيلَهُ، فَأَصْبَحْتُ فَقَالَ لي رسول الله
: ((يَا أَبَا هُرِيرة ، مَا فَعَلَ أَسِيرُكَ الْبَارِحَةَ؟ )) قُلْتُ: يَا رسول الله، شَكَا حَاجَةً وَعِيَالاً ،
فَرِحِمْتُهُ فَخَلَّيْتُ سَبِيلَهُ . فَقَالَ : ((إِنَّهُ قَدْ كَذَبَكَ وَسَيَعُودُ )) فَرَصَدْتُهُ الثَّالثَةِ ، فَجَاء يَحْثُو
مِنَ الطَّعَامِ فَأَخَذْتُهُ ، فَقُلتُ: لَأَرْفَعَنَّكَ إِلَى رسولِ اللهِ ﴿، وهذا آخِرُ ثلاثٍ مَرَّاتٍ أَنَّكَ
تَزْعُمُ أَنَّكَ لاَ تَعُودُ ثم تَعُودُ! فَقَالَ: دَعْنِي فَإِنِّي أُعَلِّمُكَ كَلِمَاتٍ يَنْفَعُكَ اللهُ بِهَا ، قُلْتُ : مَا
هُنَّ ؟ قَالَ: إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ، فَإِنَّهُ لَنْ يَزَالَ عَلَيْكَ مِنَ اللهِ حَافِظٌ
، وَلاَ يَقْرَبُكَ شَيْطَانٌ حَتَّى تُصْبِحَ ، فَخَلَّيْتُ سَبِيلَهُ ، فَأَصْبَحْتُ ، فَقَالَ لي رسولُ الله
: (( مَا فَعَلَ أَسِيرُكَ البَارِحَةَ؟ )) قُلْتُ: يَا رسول الله، زَعَمَ أَنَّهُ يُعَلِّمُنِي كَلِمَاتٍ يَنْفَعُنِي
اللهُ بِهَا ، فَخَلَّيْتُ سَبِيلَهُ، قَالَ : (( مَا هِيَ؟ )) قُلْتُ: قَالَ لي : إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَاقْرَأْ
آيَةِ الْكُرْسِيِّ مِنْ أَوَّلِهَا حَتَّى تَخْتِمَ الآية: ﴿اَلَهُ لَآ إِلهَ إِلَّ هُوَ الْحَىُّ الْقَيِّوْمُ﴾ وقال لِي: لَاَ
يَزَالُ عَلَيْكَ مِنَ اللهِ حَافِظٌ ، وَلَنْ يَقْرَبَكَ شَيْطَانٌ حَتَّى تُصْبِحَ . فَقَالَ النبيُّ ﴿: ((أمَا إِنَّهُ
قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ ، تَعْلَمُ مَنْ تُخَاطِبُ مُنْذُ ثَلاَثٍ يَا أَبَا هُرَيْرَةَ؟ )) قُلْتُ: لَاَ. قَالَ : ((
ذَاكَ شَيْطَانٌ )) رواه البخاري .
Abū Hurayrah 4
s narrates: "The Messenger of Allah
gave me the
responsibility of safeguarding the zakāh of Ramadan. Someone came to me
and began taking handfuls of food. I caught him and said: 'I will take you
to the Messenger of Allah
!' He said: 'I am a needy person, I have a
family to see to and I desperately need help.' So I let him go, but the next
morning, the Messenger of Allah
asked me: 'O Abū Hurayrah, what
happened to your prisoner last night?' I replied: 'O Messenger of Allah,
he complained of being in need and having a family to see to, so I was
merciful to him and let him go.' He
said: 'Listen! He lied to you and he
will return.' From the words of the Messenger of Allah
I knew that he
would return, so I waited for him. He came and once again began taking
handfuls of food. I said to him: 'I will take you to the Messenger of Allah
' He said: 'Let me go! I am in need and I have a family to see to. I will

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not return. I was merciful to him and let him go.' The next morning, the
Messenger of Allah
asked me: 'O Abū Hurayrah, what happened to your
prisoner last night?' I replied: 'O Messenger of Allah, he complained of
being in need and having a family to see to, so I was merciful to him and
let him go.' He
said: 'He lied to you and he will return.' So I waited for
him a third time. He came and began taking handfuls of food. I caught him
and said: 'I will take you to the Messenger of Allah
This is the third
and last time. You claim that you will not return but you still return.' He
said: 'Let me go, and I will teach you some words through which Allah
will benefit you.' I asked: 'What are they?' He said: 'When you go to bed,
recite Ayat al-Kursī. A guardian from Allah will be appointed over you, and
Shaitan will not come near you until the next morning.' So I let him free.
The next morning, the Messenger of Allah
asked me: 'What happened
to your prisoner last night?' I replied: 'O Messenger of Allah, he claimed
that he would teach me some words through which Allah will benefit me,
so I let him free.' He asked: 'What are they?' I replied: 'He said to me:
'When you go to bed, recite Ayat al-Kursī from beginning to end: Allahu
lā ilāha illā huwa al-Hayyu al-Qayyum!' He also said to me: 'A guardian from
Allah will be appointed over you, and Shaitan will not come near you until
the next morning.' The Messenger of Allah
said: 'Listen! He spoke the
truth despite being a great liar. O Abū Hurayrah, do you know who you
were speaking to for the last three nights?' I replied: 'No.' He said: 'That
was Shaitan." (Bukhārī)
Vocabulary and Definitions
"Zakāh of Ramadan" refers to Sadaqah al-Fitr, which is given in Ramadān in order to compensate
for any shortcomings in one's acts of worship.
Commentary
The hadith expounds upon the benefit of reciting Ayat al-Kursī before retiring to bed every
night.
Additional Points
Shaitan is well-aware of that which benefits the believers.
v Wisdom sometimes emanates from the mouth of a sinner, but he does not benefit by it.
A believer draws from such wisdom and benefits by it.
v A disbeliever sometimes believes in some of that which a believer believes, but this does
not make the former a believer.