Indexed OCR Text

461
RIYĀD AL-ȘĀLIĶĪN
fast in the month of Ramadan." He asked: "Do I have to keep any more than
these?" He replied: "No, unless you want to observe optional fasts." The
Messenger of Allah
then mentioned zakāh to him. He asked: "Do I have
to give any other charity?" He replied: "No, unless you want to give optional
charity." The man then turned around to leave, saying: "By Allah, I will
do no more nor less than this." The Messenger of Allah
said: "If he is
true to his word, he will be successful." (Bukhārī, Muslim, Nasa'ī, Abū Dāwūd)
Commentary
Why did the Messenger
not inform him of other injunctions such as Haj? Scholars state
that circumstances did not permit this, hence the Messenger
explained to him what was
most important. This should be the preferred approach with those who are new to Islam.
Additional Points
v The Messenger of Allah's
method of teaching people the basics of Islam was clear and
did not result in confusion. In a few words, he was able to remove them from disbelief
and lead them into the light of Islam.
v Salah and zakah are the core elements of one's success in this world and the Hereafter.
Hadith 1208
بعث مُعَاذَاً ﴿هُ إِلَى الْيَمَنِ ، فَقَالَ : (( ادْعُهُمْ إِلَى شَهَادَةِ
. : أنَّ النبيَّ {﴾
وعن ابن عباس رقـ
أنْ لاَ إِلهَ إِلَّ اللهُ وَأَنِّي رسول اللهِ ، فإنْ هُمْ أَطَاعُوا لِذلِكَ، فَأَعْلِمْهُمْ أن اللهَ تَعَالَى، افْتَرَضَ
عَلَيْهِمْ خَمْسَ صَلَواتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ ، فَإِنْ هُمْ أَطَاعُوا لِذلِكَ ، فَأَعْلِمْهُمْ أَنَّ اللهَ اقْتَرَضَ
عَلَيْهِمْ صَدَقَةً تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ ، وَتُرَدُّ عَلَى فُقَرَائِهِمْ )) متفقٌ عَلَيْهِ .
Ibn 'Abbas 4% narrates that the Messenger of Allah
sent Mu adh due to
Yemen, saying: "Invite them to testify that there is none worthy of worship
except Allah and that I am the Messenger of Allah. If they accept this, then
inform them that Allah & made five daily salahs compulsory on them. If
they accept this, then inform them that Allah made zakah compulsory on
them and it is to be taken from their rich and given to the poor amongst
them." (Bukhārī, Muslim, Ahmad, Nasa'ī)
Commentary
This hadith was mentioned previously. See hadith 208. Mu'adh ibn Jabal
was sent by the
Messenger
to Yemen as a teacher and judge.

462
RIYĀD AL-ȘĀLIĶĪN
The hadith shows the importance of zakah and explains that it is best that the affluent
distribute their zakāh amongst the poor in their own communities. Only the poor have been
mentioned despite the fact that eight categories of people may accept zakah because the
poor are generally the greatest recipients of zakāh.
Additional Points
v The hadith indicates that people who are new to Islam should be gradually introduced
to its various injunctions. All the laws of Islam should not be forced upon them at once
because this will make it difficult for them.
The core of Islam is tawhid (belief in the Oneness of Allah ). The next most important
injunction is salah and then zakāh, hence these have repeatedly been mentioned in the
Qur'an in this order.
Hadīth 1209
: (( أُمِرْتُ أنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ
وعن ابن عمر حظّهَا، قَالَ : قَالَ رسولُ الله
لاَ إِلهَ إِلَّ اللهُ، وَأَنَّ مُحَمَّداً رسول الله، وَيُقِيمُوا الصَّلاةَ، وَيُؤْتُوا الزَّكَاةَ، فَإِذَا فَعَلُوا ذَلِكَ
عَصَمُوا مِنِي دِمَاءُهُمْ وَأَمْوَالَهُمْ ، إِلَّ بِحَقِّ الإسْلاَمِ ، وَحِسَابُهُمْ عَلَى الله )) متفقٌ عَلَيْهِ .
Ibn 'Umar
narrates that the Messenger of Allah
said: "I have been
commanded to fight the people until they testify that there is none worthy
of worship except Allah and Muhammad is the Messenger of Allah, they
establish salah and give zakah. When they do that, they will have protected
their lives and wealth from me except if justified by a right of Islam. And
their accountability is left to Allāh." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 390. It has been repeated here to show the
severity of not giving zakāh. Its importance in Islam can be gauged from the fact that the
Messenger of Allah
was prepared to fight those who claim to be Muslims, but refuse to
give zakāh.
Additional Points
Once a person outwardly accepts Islam and fulfils the important fundamentals of Islam,
then his life and property are to be protected in an Islamic state. One cannot make
judgements based on what is in his heart. This will be done by Allah &s on the day of
Qiyāmah.
Disbelievers must be invited to Islam and its basic tenets must be explained to them
before a Muslim army wages war against them.

463
RIYĀD AL-ȘĀLIĶĪN
v A disbeliever who proclaims Islam while fighting the Muslims, is to be accepted as a
Muslim.
Hadith 1210
وعن أبي هريرة: ﴿لَّهُ، قَالَ: لَمَّا تُوُفِّيَ رسولُ اللهِ ﴿ - وَكَانَ أَبُو بَكْرٍ ﴿ّهُ - وَكَفَرَ مَنْ كَفَرَ
: (( أُمِرْتُ أنْ
مِنَ العَرَبِ ، فَقَال ◌ُعُمَرُ بِّهَ: كَيْفَ تُقَاتِلُ النَّاسَ وَقَدْ قَالَ رسولُ الله
أَقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لاَ إِلهَ إِلَّ اللهُ، فَمَنْ قَالَهَا فَقَدْ عَصَمَ مِّي مَالَهُ وَنَفْسَهُ إِلَّ بِحَقِّهِ ،
وَحِسَابُهُ عَلَى الله)) فَقَالَ أَبُو بَكْرٍ : وَاللهِ لأَقَاتِلَنَّ مَنْ فَرَّقَ بين الصَّلاَةِ وَالزَّكَاةِ ، فَإِنَّ الزَّكَاةَ
حَقُّ المَالِ . وَاللهِ لَوْ مَنَعُونِي عِقَالاً كَانُوا يُؤُدُّونَهُ إِلَى رسولِ اللهِ ﴿، لَقَاتَلْنُّهُمْ عَلَى مَنْعِهِ
. قَالَ عُمَرُ بِّهَ: فَوَاللهِ مَا هُوَ إِلَّ أَنْ رَأيْتُ اللهَ قَدْ شَرَحَ صَدْرَ أَبِي بَكْرٍ لِلِقِتَالِ ، فَعَرَفْتُ أَنَّهُ
الحَقُّ . متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates: "When the Messenger of Allah
passed away
and Abu Bakr dog became the khalif, some Arabs became apostates. 'Umar
e said to Abu Bakr
¿: 'How can you fight the people when the Messenger
of Allah
said: 'I have been ordered to fight the people until they testify
that there is none worthy of worship besides Allah. Whoever says this, will
have protected his wealth and life from me except if justified by a right
(of Islam), and their accountability is left to Allah?" Abu Bakr
said:
'By Allah, I will fight the one who makes a distinction between salah and
zakāh, because zakāh is the right which is due on wealth. By Allah, if they
refuse to give a rope (in zakāh) which they used to give to the Messenger
of Allāh
, I will fight them for refusing to give it.' 'Umar
said: 'By
Allah, I then realised that since Allah had expanded the breast of Abu Bakr
to fight, I accepted it as the truth." (Bukhārī, Muslim, Ibn Mājah, Bayhaqī)
Commentary
After the demise of the Messenger of Allah
four types of apostasy took place:
1. Some people reverted to polytheism.
2. Some people believed in tawhid, but denied the finality of the prophethood of the Messenger
. Hence a number of false messengers emerged.
3. Some denied the compulsion of zakah, feeling that it was only confined to the era of the
Messenger
4. Some refused to give the khalif their zakāh, saying that they could distribute it themselves.

4649
RIYĀD AL-ȘĀLIĶĪN
'Umar 4% questioned Abu Bakr's de decision to fight them because he considered the initial
part of the hadith. He did not consider that those who refused zakah are included in the
latter part of it, namely, "except what is justified by a right of Islam." Abu Bakr des correctly
concluded that those who denied zakah are apostates and should be killed just as those who
deny salāh should be killed because șalāh is a bodily form of worship and zakāh is a monetary
form of worship. When 'Umar
dos heard his explanation, he realised that it was correct.
Additional Points
v Islam needs to be accepted and practised in its entirety.
v Scholars may debate matters, however a scholar should not be hesitant to retract his
view if he finds another view to be correct.
Hadith 1211
: أَخْبِرْنِي بعمل يُدْخِلُنِي الجَنَّة، قَالَ: ((
وعن أَبِي أَيُّوب طلُهُ: أنّ رَجُلاً قَالَ للنبيِّ
تَعْبُدُ اللهَ ، وَلاَ تُشْرِكُ بِهِ شَيْئاً ، وَتُقِيمُ الصَّلاَةَ ، وَتُؤْتِي الزَّكَاةَ ، وَتَصِلُ الرَّحِمَ )) متفقٌ عَلَيْهِ .
Abū Ayyub 4% narrates that a man asked the Messenger of Allah
: "Tell
me of an action that will ensure my entrance into Paradise." He replied:
"That you worship Allah without ascribing any partner with Him, establish
șalāh, give zakāh, and maintain ties of kinship." (Bukhārī, Muslim, Tirmidhī,
Ahmad)
Commentary
Four actions have been mentioned in this hadith for entrance into Paradise: sound beliefs,
șalāh, zakāh and maintaining ties of kinship. Sound beliefs are the core of Islam and then
come the rights of Allah Les and the rights of fellow human beings. The rights of Allah & are
further divided into bodily rights and monetary rights. Salah entails a bodily act of worship,
while zakah entails a monetary act of worship. Maintaining ties of kinship refers to fulfilling
the rights of fellow human beings. In essence, by these four injunctions, the Messenger of
Allāh
summarised the whole of Islam.
Maintaining ties of kinship has been mentioned together with salah and zakāh to show its
importance. Maintaining ties of kinship entails dealing kindly with family members even if
they deal unfavourably with a person.
Hadīth 1212
، فَقَالَ: يَا رسولَ اللهِ، دُلَّنِي عَلَى عَمَلٍ إِذَا
وعن أبي هريرة ﴿ه: أنَّ أعْرَابِياً أتَى النبيَّ .

465
RIYĀD AL-ȘĀLIĶĪN
عَمِلْتُهُ ، دَخَلْتُ الجَنَّةَ. قَالَ: (( تَعْبُدُ اللهَ لاَ تُشْرِكُ بِهِ شَيْئاً، وتُقِيمُ الصَّلاَةَ ، وَتُؤْتِي الزَّكَاةَ
المَفْرُوضَةَ، وَتَصُومُ رَمَضَانَ )) قَالَ: وَالذِي نَفْسِي بِيَدِهِ ، لا أزيدُ عَلَى هَذَا ، فَلَمَّا وَلَّى ،
قَالَ النِبُّ ﴿: ((مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ الجَنَّةِ فَلْيَنْظُرْ إِلَى هَذَا )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that a Bedouin came to the Messenger of Allah
and said: "O Messenger of Allah, tell me about an action, which if I do, I
will enter Paradise." He said: "Worship Allah without ascribing any partner
with Him, establish salāh, give the obligatory zakāh, and fast in Ramadan."
He said: "I take an oath by that Being in whose control is my life, I will do
no more than this." When he turned to leave, the Messenger of Allah
said: "One who would like to see one of the inhabitants of Paradise should
look at this person." (Bukhārī, Muslim, Tirmidhī, Ahmad)
Commentary
Since this Șahabī had recently accepted Islam, the Messenger of Allah
sufficed with that
which was compulsory. He was not told of optional actions as these would have been difficult
for him to practise upon. With time, he would become accustomed to the compulsory actions,
and his heart would be naturally inclined towards progress and optional acts of worship.
This teaches us that those who invite to Islam should gradually explain the laws of Islam to
others, so that they do not regard Islam as a burden.
That the Messenger
gave the glad tidings of Paradise to this Șahabi, indicates that there
were not only ten people who were given such glad tidings. A study of ahadith shows that
Șahabah like Hasan and Husain, Fāțimah, Khadījah
's and the noble wives of the Messenger
were also given glad tidings of Paradise. The 'Asharah al-Mubashsharah or the ten Sahābah
who were given glad tidings of Paradise were named as such because they received this glad
tiding in one gathering.
Hadith 1213
عَلَى إِقَامِ الصَّلاَةِ ، وَإِيتَاءِ الزَّكَاةِ ،
وعن جرير بن عبد الله رضيّهُ ، قَالَ: بايَعْتُ النبيَ
وَالنُّصْحِ لِكُلِّ مُسْلِمٍ . متفقٌ عَلَيْهِ .
Jarīr ibn 'Abdillah
narrates: "I pledged allegiance to the Messenger
of Allah &
to establish șalāh, give zakāh, and give good advice to every
Muslim." (Bukhārī, Muslim)

466g
RIYĀD AL-ȘĀLIĶĪN
Commentary
This hadith was mentioned previously. See hadith 182. It is repeated here to show the
importance of zakāh. Scholars state that salah and zakah have been mentioned as they are the
most important physical and monetary acts of worship, however, all the injunctions of Islam
are applicable, as is mentioned in other narrations where the Șahabah pledged allegiance to
the Messenger
to hear and obey.
Hadīth 1214
﴾: ((مَا مِنْ صَاحِبٍ ذَهَبٍ ، وَلاَ فِضَّةٍ ، لا يُؤَدِّي
وعن أَبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله
مِنْهَا حَقَّهَا إِلَّ إِذَا كَانَ يَوْمُ القِيَامَةِ صُفِّحَتْ لَهُ صَفَائِحُ مِنْ نَارٍ، فَأَحْمِيَ عَلَيْهَا فِي نَارٍ جَهَنَّمَ ،
فَيُكْوَى بِهَا جَنَبِّهُ، وَجَبِينُهُ ، وَظَهْرُهُ، كُلَّمَا بَرَدَتْ أُعِيدَتْ لَهُ فِي يَومٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ
سَنَّةٍ ، حَتَّى يُقْضَى بَيْنَ العِبَادِ فَرَى سَبِيلَهُ، إمَّا إِلَى الجَنَّةِ ، وَإِمَّ إِلَّى النَّارِ)) قيل: يَا رسولَ
الله ، فالإبلُ ؟ قَالَ : (( وَلاَ صَاحِبٍ إِبٍ لا يُؤَدِّي مِنْهَا حَقَّهَا ، وَمِنْ حَقِّهَا حَلْبُهَا يَومَ وِرْدِهَا ،
إِلَّ إِذَا كَانَ يَومُ القِيَامَةِ بُطِحَ لَهَا بِقَاعٍ قَرْفَرٍ أَوْفَرَ مَا كَانَتْ ، لاَ يَفْقِدُ مِنْهَا فَصيلاً وَاحِداً ، تَطَؤُّهُ
بِأَخْفَافِهَا، وَتَعَضُّهُ بِأَفْوَاهِهَا ، كُلَّمَا مَرَّ عَلَيْهِ أُولَاَهَا، رُدَّ عَلَيْهِ أُخْرَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ
خَمْسِينَ أَلْفَ سَنَّةٍ ، حَتَّى يُقْضِى بَيْنَ العِبَادِ ، فَرَى سَبِيلَهُ ، إمَّا إِلَى الجَنَّةِ ، وَإِمَّا إِلَى النَّارِ
)) قِيلَ: يَا رَسولَ اللهِ ، فَالبَقَرُ وَالغَنَمُ؟ قَالَ : (( وَلاَ صَاحِبٍ بَقَرٍ وَلاَ غَنَمِ لاَ يُؤَدِّي مِنْهَا
حَقَّهَا ، إِلَّ إِذَا كَانَ يَوْمُ القِيَامَةِ ، بُطِحَ لَهَا بقَاعٍ قَرْفٍَ ، لَا يَفْقِدُ مِنْهَا شَيْئاً، لَيْسَ فِيهَا عَقْصَاءُ
، وَلاَ جَلْحَاءُ ، وَلاَ عَضْبَاءُ ، تَنْطَحُهُ بِقُرُونها ، وَتَطَؤُهُ بِأَظْلَافِهَا ، كُلَّمَا مَرَّ عَلَيْهِ أُولَاَهَا ، رُدَّ
عَلَيْهِ أُخْرَاهَا، فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَة حَتَّى يُقْضِى بَيْنَ العِبَادِ ، فَرِى سَبِلَهُ ،
إِمَّا إِلَى الجَنَّةِ ، وَإِمَّا إِلَى النَّارِ )) قيل: يَا رسول الله فالخَيْلُ؟ قَالَ : (( الخَيلُ ثَلاَثَةٌ: هِيَ
لِرَجُلٍ وِزْرٌ ، وَهِيَ لِرَجُلٍ سِتْرٌ ، وَهِيَ لِرَجُلٍ أَجْرٌ . فَأَمَّا الَّتِي هِي لَهُ وِزْرٌ فَرَجُلٌ ربطها رِيَاءً
وَفَخْراً وَنِوَاءً عَلَى أَهْلِ الإسْلاَمِ ، فَهِيَ لَهُ وِزْرٌ ، وَأَمَّا الَّتِي هِي لَهُ سِتْرٌ ، فَرَجُلٌ رَبَطَهَا فِي سَبيلِ
الله ، ثُمَّ لَمْ يَنْسَ حَقَّ اللهِ فِي ظُهُورِهَا ، وَلاَ رِقَابِهَا، فَهِيَ لَهُ سِتْرٌ ، وَأَمَّا الَّتِي هِي لَهُ أجْرٌ ،
فَرَجُلٌ رَبَطَهَا في سَبيلِ الله لأَهْلِ الإسْلاَمِ في مَرْجٍ ، أَوْ رَوْضَةٍ فَمَا أَكَلَتْ مِنْ ذَلِكَ المَرْجِ أَوْ
الرَّوْضَةِ مِنْ شَيْءٍ إِلَّ كُتِبَ لَهُ عَدَدَ مَا أَكَلَتْ حَسَنَاتٍ وَكُتِبَ لَهُ عَدَدَ أرْوَائِهَا وَأَبْوَالِهَا حَسَنَات
، وَلاَ تَقْطَعُ طِوَلَهَا فَاسْتَنَّتْ شَرَفَا أَوْ شَرَفَيْنِ إِلَّ كَتَبَ اللهُ لَهُ عَدَدَ آثَارِهَا، وَأَرْوَائِهَا حَسَنَاتٍ
، وَلاَ مَرَّ بِهَا صَاحِبُهَا عَلَى نَهْرٍ ، فَشَرِبَتْ مِنْهُ ، وَلاَ يُرِيدُ أنْ يَسْقِهَا إِلَّ كَتَبَ اللهُ لَهُ عَدَدَ مَا
شَرِبَتْ حَسَنَاتٍ)) قِيلَ: يَا رسولَ اللهِ فالحُمُرُ؟ قَالَ: (( مَا أَنْزِلَ عَلَيَّ في الحُمُرِ شَيْءٌ إِلَّ

:467
RIYĀD AL-ȘĀLIĶĪN
هذِهِ الآية الفَاذَّةُ الجَامِعَةُ: ﴿فَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ وَمَنْ يَّعْمَلْ مِثْقَالَ ذَرَّةٍ شَرَّا يَّرَهُ
) )) متفقٌ عَلَيْهِ، وهذا لفظ مسلم .
Abū Hurayrah &
narrates that the Messenger of Allah
said: "Any
person who owns gold and silver and does not give what is due on them,
then on the day of Qiyamah, these will be made into slabs of fire, then
heated in the Hell-fire and his side, forehead and back will be stamped
with them. Every time they become cool, they will be heated for him for
the duration of a day that is equal to 50 000 years until the accounting of
deeds is completed and he will be shown his path, either towards Paradise
or towards the Hell-fire."
Someone asked: "O Messenger of Allah, what about camels?" He replied:
"A person who owns camels and does not fulfil what is due upon them -
and one of their rights is that they be milked on the day they are given
drinking water - then on the day of Qiyamah he will be flung on his face
in a wide open field. His camels will be the largest size they had ever been
and not a single young camel will be missing from them. They will trample
him with their hooves and bite him with their mouths. When the last of
them have passed over him, then the first of them will return to him for
the duration of a day that is equal to 50 000 years until the accounting of
deeds is completed and he will be shown his path, either towards Paradise
or towards the Hell-fire."
Someone asked: "O Messenger of Allah, what about cattle and sheep?" He
replied: "A person who owns cattle and sheep and does not fulfil what is
due upon them, then on the day of Qiyamah, he will be flung on his face
in a wide open field. Not a single one of them will be missing from them,
and none of them will have crooked horns, missing horns or broken horns.
They will all poke him with their horns and trample him with their hooves.
When the last of them have passed over him, then the first of them will
return to him for the duration of a day that is equal to 50 000 years until
the accounting of deeds is completed and he will be shown his path, either
towards Paradise or towards the Hell-fire."
Someone asked: "O Messenger of Allah, what about horses." He replied:
"There are three types of horses: one that is a burden for a person, one

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that is a protection for a person, and one that is a reward for a person.
One that is a burden for a person, is one that a person kept for showing
off, boasting, and in order to cause harm to Muslims. It will be a burden
for him. One that is a protection for a person, is one that a person keeps
in the path of Allah and does not forget the right of Allah with regard to
its back and neck. It will be a protection for him. One that is a reward for
a person, is one that a person keeps in a meadow or pasture in the path
of Allah for the Muslims. Whatever it eats from that meadow or pasture
is recorded in his favour as rewards. The quantity of its dung and urine
is also recorded in his favour as rewards. If it breaks its rope and gallops
over a hill or two, Allah records its footsteps and dung as rewards in his
favour. If its owner passes by a river and it drinks from the water, whereas
he had not intended to allow it to drink from it, Allah records the quantity
as rewards in his favour."
Someone asked: "O Messenger of Allah, what about donkeys?" He replied:
"Nothing has been revealed to me about donkeys apart from this unique
and comprehensive verse: 'Whoever does an atom's weight of good, will
see it. Whoever does an atom's weight of evil, will see it." (Bukhārī, Muslim,
Bayhaqī)
Commentary
This hadith contains a severe warning for one who withholds zakah. Such a person will be
punished on the day of Qiyamah with the very same wealth he had withheld, in order to
increase his sorrow and anguish.
The phrase, "his side, forehead and back will be stamped with them," is a reference to the
verse of the Qur'an
﴿يَّوْمَ يُحْمَى عَلَيْهَا فِىْ نَارِ جَهَنَّمَ فَتَكْوَى بِهَا جِبَاهُهُمْ وَجُنُوْبُهُمْ وَظُهُوْرُهُمْ هُذَا مَا كَنَرْتُمْ
لِأَنْفُسِكُمْ فَذُوْقُوْا مَا كُنْتُمْ تَكْنِزُوْنَ﴾ (التوبة: ٣٥)
The day when it will be heated in the fire of Hell and their foreheads, their
sides and their backs will be branded with it. "That is what you used to hoard
for yourselves, so taste what you hoarded." (Sūrah al-Tawbah, 35)
Scholars mention various reasons why these three portions of the body have been specifically
mentioned:

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1. A person generally does not discharge his zakāh because of his honour (a reference to his
forehead), his greed to fill his stomach with food (a reference to his sides), and his covering
himself with clothing (a reference to his back).
2. A person turns his face away from a beggar, shows him his side, and then turns his back
towards him.
The period of 50 000 years will apply to the disbelievers and sinners. As for the true believers,
the day of Qiyamah will be the duration of two rak'ats of Fajr or like half a day of this worldly
life.
The reference to milking a camel on the day when it gets drinking water, refers to the demand
of human nature that a person should give such milk to those who are extremely hungry
and in distress. Some scholars are of the opinion that this command was initially applicable,
but it was later abrogated.
The back in "he does not forget the right of Allah as regards its back and neck" refers to paying
its zakāh and riding it for correct purposes, while neck refers to fulfilling its rights by taking
into cognisance those things which will benefit it and removing that which will harm it.
CHAPTER 217
باب وجوب صوم رمضان وبيان فضل الصيام وَمَا یتعلق بِهِ
Chapter on the obligation of fasting in Ramadan and clarification of the
virtue of fasting and whatever is related to it
Introduction
Fasting literally means to abstain. Technically, it means to abstain from eating, drinking and
fulfilling one's sexual desires from dawn until sunset with the intention of fasting. Fasting
was ordained in 2 Hijrī. Fasting had been ordained for all the religions from the time of Adam
until the Messenger
however the amount of time and manner of keeping the fasts
were not always the same.
قَالَ الله تَعَالَى: ﴿يَأَيُّهَا الَّذِيْنَ أُمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِيْنَ مِنْ قَبْلِكُمْ
﴾ إِلَى قَوْله تَعَالَى: ﴿شَهْرُ رَمَضَانَ الَّذَِ أُنْزِلَ فِيْهِ الْقُرْآنُ هُدَى لِّلنَّاسِ وَبَيِّنْتٍ مِّنَ الْهُدى
وَالَّفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيْضًا أَوْ عَلَى سَفَرِ فَعِدَّةٌ مِّنْ آَيَّامٍ
أُخَرَ﴾ (البقرة: ١٨٣ - ١٨٥).

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Allāh & says: "O believers! Ordained for you is fasting as it was ordained
for those before you, so that you may become pious. They are a few days,
numbered. But whoever among you is ill or travelling, upon him is the like
number of other days. And those who have the strength to fast, upon them
the compensation is the food of one poor person. Whoever does good of
his own free will, it is good for him. And if you fast, it is better for you - if
you have understanding. It is the month of Ramadan in which the Qur'an
was revealed. It is a guidance for the people and clear proofs to find the
way and to differentiate truth from falsehood. So whoever of you finds this
month, should certainly keep its fasts. And whoever is ill or travelling, he
has to complete the number in other days." (Sūrah al-Baqarah, 2: 3-185)
وأما الأحاديث فقد تقدمت في الباب الذي قبله.
Some ahādīth that are applicable to this chapter were quoted in the previous
chapter.
Hadith 1215
: ((قَالَ اللهُ وَ: كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ
وعن أبي هريرة ﴿هُ، قَالَ : قَالَ رسول الله
إِلَّ الصِّيَامِ ، فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ ، وَالصِّيَامُ جُنَّةٌ ، فَإِذَا كَانَ يَومُ صَوْمِ أحَدِكُمْ فَلاَ يَرْفُتْ
وَلاَ يَصْخَبِ فَإِنْ سَابَهُ أَحَدٌ أَوْ قَاتَلَهُ فَلْيَقُلْ: إِنِّي صَائِمٌ . وَالذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَخُلُوفُ فَمِ
الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ المِسْكِ. لِلصَّائِمِ فَرْحَتَانِ يَفْرَحُهُمَا: إِذَا أَفْطَرَ فَرِحَ بفطره ،
وَإِذَا لَقِيَ رَبَّهُ فَرِحَ بِصَوْمِهِ )) متفقٌ عَلَيْهِ ، وهذا لفظ روايةِ الْبُخَارِي .
وفي روايةٍ لَهُ : (( يَتْرُكُ طَعَامَهُ ، وَشَرَابَهُ ، وَشَهْوَتَهُ مِنْ أَجْلِي ، الصِّيَامُ لِي وَأْنَا أَجْزِي بِهِ ،
وَالحَسَنَةُ بِعَشْرِ أَمْثَالِهَا )) .
وفي رواية لمسلم : ((كُلُّ عَمَلِ ابْنِ آدَمَ يضاعَفُ ، الحسنةُ بِعَشْرِ أمْثَالِهَا إِلَى سَبْعِمِتَةِ ضِعْفٍ
. قَالَ الله تَعَالَى: إِلَّ الصَّوْمَ فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ ؛ يَدَعُ شَهْوَتَهُ وَطَعَامَهُ مِنْ أجْلِي . للصَّائِمِ
فَرْحَتَانِ : فَرْحَةٌ عِنْدَ فِطْرِهِ ، وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ . وَلَخُلُوفُ فِيهِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ
المِسْكِ )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: “Allāh
des said: 'Every action of the son of Adam is for himself except fasting. It
is for Me and I will give the reward for it.' Fasting is a shield. When any

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of you is fasting, he should not be obscene nor raise his voice. If anyone
is abusive towards him or fights him, he should say: 'I am fasting.' I take
an oath by that Being in whose control is the life of Muhammad, that the
smell that emanates from the mouth of a fasting person is more fragrant
to Allah &s than the fragrance of musk. There are two occasions of joy for
the fasting person: when he breaks his fast he rejoices, and when he meets
his Sustainer he will rejoice on account of his fast." (Bukhārī, Muslim, Ahmad)
Another narration of Bukhārī has: "He leaves his food, drink and desire for
My sake. Fasting is for Me, and I will give the reward for it. A good deed
is rewarded tenfold."
Another narration of Muslim has: "Every action of the son of Adam is
multiplied. A good action is multiplied from 10 to 700 times. Allah des
said: 'Except for fasting. It is for Me and I will give the reward for it. He
leaves his lust and food for My sake. There are two occasions of joy for
the fasting person: when he breaks his fast he rejoices, and when he meets
his Sustainer he will rejoice. The smell that emanates from the mouth of a
fasting person is more fragrant to Allah & than the fragrance of musk."
Commentary
The virtues of fasting are many. Fasting protects a person from going astray in this world by
following his desires, and it saves him from the Hell-Fire in the Hereafter.
"Fasting is a shield" because it protects one from indulging in the fulfilment of desires, thus
shielding him from the Hell-Fire, which is surrounded by desires. Fasting also shields one
from Shaitan and from Allah's & punishment.
"He rejoices when he breaks his fast" because at this time he experiences the joy of completing
the command of Allah &S. Also, due to fasting, a special radiance is created in the heart,
which is a cause of great joy.
"He will rejoice by his fast when he meets his Sustainer" because he will realise that Allah
cks is pleased with him, which will be the greatest pleasure in the Hereafter. In addition, he
will witness the great rewards in store for him.
"The smell that emanates from the mouth of a fasting person is more fragrant to Allah than
the fragrance of musk" has been interpreted in various ways:

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1. Allah des loves that smell and it is more fragrant to Him than the smell of musk is to
another person.
2. Just as a person is attracted to fragrance and draws it closer to him, Allah &s draws a
fasting person closer to Him.
3. A fasting person's reward in the Hereafter will be superior to the smell of musk.
4. In the Hereafter, Allah &s will reward a person to such an extent that his breath will be
more fragrant than musk.
5. His fragrance is worthy of greater reward than that of musk which is applied in gatherings
of dhikr and learning.
Allah & rewards a fasting person differently from others. Hence he declares that "fasting
is for Me and I will give the reward for it." Some of the the reasons for this unique reward
are as follows:
1. The degree of sincerity found in fasting is not found in any other form of worship because
fasting has no real external form. Only Allah && knows who is fasting and who is not.
2. The polytheists used to prostrate and give charity for their deities but they would not
fast for them.
3. It is an action that is free of pride and boasting.
4. By fasting one imitates a quality of Allah &s which is independence of food and drink.
5. Fasting is a severe form of sacrifice on the body. The sacrifice found in fasting is not to be
found in other forms of worship.
Additional Points
v Fasting is not merely to abstain from food, drinks and sexual intercourse. Fasting demands
that a person abstain from all evil actions. Amongst the etiquettes of fasting is to abstain
from immoral speech, fighting and obscene behaviour. One should also bear the taunts
of people with patience. For the perfection of one's fast, one should protect one's gaze,
ears, tongue and limbs, one should abstain from prohibited and doubtful foods, and one
should not be proud of having fasted.
Hadith 1216
وعنه: أنَّ رسول الله ﴿، قَالَ: ((مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ نُودِيَ مِنْ أَبْوَابِ الجَنَّةِ
، يَا عَبْدَ اللهِ هَذَا خَيْرٌ، فَمَنْ كَانَ مِنْ أَهْلِ الصَّلاَةِ دُعِيَ مِنْ بَابِ الصَّلاَةِ ، وَمَنْ كَانَ مِنْ أهْلِ
الجِهَادِ دُعِيَ مِنْ بَابِ الجِهَادِ ، وَمَنْ كَانَ مِنْ أَهْلِ الصِّيَامِ دُعِيَ مِنْ بَابِ الرَّيَّانِ ، وَمَنْ كَانَ مِنْ
أَهْلِ الصَّدَقَةِ دُعِيَ مِنْ بَابِ الصَّدَقَةِ )) قَالَ أَبُو بَكْرٍ مِّهَ : بِأَبِي أَنْتَ وَأَمِّي يا رسولَ اللهِ ! مَا

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RIYĀD AL-ȘĀLIĦĪN
عَلَى مَنْ دُعِيَ مِنْ تِلْكَ الأَبْوَابِ مِنْ ضَرورةٍ ، فهل يُدْعى أحَدٌ مِنْ تِلْكَ الأَبَوَابِ كُلِّهَا؟ فَقَالَ
: (( نَعَمْ ، وَأَرْجُو أَنْ تَكُونَ مِنْهُمْ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One
who spends a pair in the path of Allah will be summoned from the doors
of Paradise: 'O servant of Allah, this (door) is much better (for you).' One
who was regular with his salah will be called from the door of salah. One
who was regular with jihad will be called from the door of jihad. One who
was regular with fasting will be called from the door of al-Rayyan. One who
was regular with sadaqah will be called from the door of sadaqah." Abu Bakr
% said: "O Messenger of Allah, may my parents be sacrificed for you. One
who is called from any of these doors will have no further need, but will
anyone be called from all these doors?" He replied: "Yes, and I hope that
you will be among them." (Bukhārī, Muslim, Ahmad)
Vocabulary and Definitions
The word al-Rayyan literally means to be quenched and satiated. It is significant that the
door is not called the door of fasting, but the door of satiation. This indicates that one who
endured thirst in the world due to fasting will never again experience thirst in the Hereafter.
Scholars state that when Allah &s or His Messenger
express a hope it means certainty,
hence based on this hadith, we believe that Abu Bakr 4% will definitely be called to enter
from all these doors.
Commentary
Spending a pair may refer to giving two horses, slaves, camels, etc. in the path of Allah &s.
Some scholars suggest that it refers to giving a male and female animal so that their offspring
may cause one to receive the rewards of perpetual sadaqah.
There are various doors in Paradise and a person will be called to enter the door based on
the form of worship in which he was most dominantly engaged.
Additional Points
v Abu Bakr
gained perfection in all forms of worship.
v It is permissible to praise a person in his presence if there is no fear of pride or conceit
developing within him.
Hadith 1217
، قَالَ : ((إِنَّ فِي الجَنَّةِ بَاباً يُقَالُ لَهُ : الرَّيَّانُ ، يَدْخُلُ
وعن سهل بن سعد ر ◌ّه ، عن النبيِّ

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RIYĀD AL-ȘĀLIĶĪN
مِنْهُ الصَّائِمُونَ يَومَ القِيَامَةِ ، لاَ يَدْخُلُ مِنْهُ أحدٌ غَيْرُهُمْ ، يقال: أَيْنَ الصَّائِمُونَ ؟ فَيَقُومُونَ لاَ
يَدخُلُ مِنْهُ أَحَدٌ غَيْرُهُمْ ، فَإِذَا دَخَلُوا أَغْلِقَ فَلَمْ يَدْخُلْ مِنْهُ أَحَدٌ )) متفقٌ عَلَيْهِ .
Sahl ibn Sa'd 4og narrates that the Messenger of Allah
said: "There is
a door in Paradise known as al-Rayyan. Those who fast will enter it on the
day of Qiyamah, and none besides them will enter it. It will be said: 'Where
are those who used to fast?' They will stand up and none besides them
will enter it. Once they have entered, it will be locked and no one else will
enter it." (Bukhārī, Muslim, Ibn Mājah, Bayhaqī)
Commentary
Scholars state that the virtue mentioned here is restricted to those who fast optional fasts
in addition to the fasts of Ramadan.
Hadith 1218
: (( مَا مِنْ عَبْدٍ يَصُومُ يَوْماً فِي سَبِيلٍ
وعن أبي سعيد الخدري ﴿ه، قَالَ: قَالَ رسول الله ﴿
اللهِ إِلَّ بَاعَدَ اللهُ بِذَلِكَ الْيَوْمِ وَجْهَهُ عَنِ النَّارِ سَبْعِينَ خَرِيفَاً )) متفقٌ عَلَيْهِ .
Abū Sa īd al-Khudrī ag narrates that the Messenger of Allah
said: "When
a servants fasts for a single day in the path of Allah, Allah keeps his face
at a distance of seventy years' journey away from the Hell-fire on account
of that day." (Bukhārī, Muslim, Nasa'ī, Dārimī)
Commentary
Scholars state that Allah &s will recompense such a person by keeping him away from the
heat of the Hereafter because he experienced the heat of fasting in the summer months and
on hot days.
"In the path of Allah," may refer to jihad against the disbelievers or, according to some
scholars, any activity in the path of Allah &'s such as Haj, 'Umrah or to propagate the word
of Allāh &s. Imam Nawawī > stated, "This hadith mentions the virtue of fasting while in the
path of Allah KS. This applies to those people who are not harmed by it, do not relinquish
any rights, and bring about no shortcomings in their fighting and other important matters
while in the path of Allah &s."
Hadīth 1219
، قَالَ : (( مَنْ صَامَ رَمَضَانَ إِيمَاناً وَاحْتِسَاباً ، غُفِرَ لَهُ
وعن أبي هريرة له، عن النبيِّ

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مَا تَقَدَّمَ مِنْ ذَنْبِهِ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
fasts in Ramadan motivated by faith and in expectation of a reward, will
have his past sins forgiven." (Bukhārī, Muslim)
Commentary
By the blessings of the Ramadan fasts, all a person's minor sins are forgiven. If he has no sins
in his account, then his rank in the Hereafter is increased.
Hadīth 1220
وعنه ◌ّه: أنَّ رسول الله ﴿، قَالَ: ((إِذَا جَاءَ رَمَضَانُ، فُتِحَتْ أَبْوَاب الجَنَّةِ ، وَغُلِّقَتْ
أَبْوَابُ النَّارِ ، وَصِفِّدَتِ الشَّيَاطِينُ )) متفقٌ عَلَيْهِ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
Ramadan comes, the doors of Paradise are opened, the doors of the Hell-fire
are locked, and the Shayātīn are chained." (Bukhārī, Muslim, Ahmad, Bayhaqī)
Commentary
The benefit of "the doors of Paradise being opened" is that more angels descend and praise
those who are fasting.
The benefit of "the Shayatin being chained" is that they cannot lead the believers towards
sin. According to some scholars, all the Shayatin are chained, while according to others, only
the extremely rebellious ones are chained. This latter opinion explains why sin still occurs
during Ramadan, albeit little. If we assume that all the Shayatin are chained, the evil that
takes place can be attributed to the evil of the base desires.
Some scholars have interpreted these phenomena figuratively. Hence, the opening of Paradise
and the locking of Hell-fire refer to the forgiveness, mercy and rewards of Allah.
When both the enemies of man, namely his base desires and Shaitan are suppressed by
fasting and chaining respectively, it allows man to excel in worshipping Allah des and gaining
the quality of taqwa. It is for this reason, that one notices an increase in worship and good
actions in the month of Ramadan.
Hadith 1221
وعنه: أنَّ رسول الله ﴾، قَالَ: ((صُومُوا لِرُؤْيَتِهِ، وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غَبِيَ عَلَيْكُمْ ، فَأَكْمِلُوا

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عِدَّةَ شَعْبَانَ ثَلاَئِينَ )) متفقٌ عَلَيْهِ ، وهذا لفظ البخـ
وفي رواية لمسلم : (( فَإِنْ نُمَّ عَلَيْكُمْ فَصُومُوا ثَلاَئِينَ يَوْماً )) .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Commence
fasting with the sighting (of the new moon) and end fasting with the sighting
(of the new moon). If it (the new moon) is concealed from you (because of
clouds), complete thirty days of Sha'bān." (Bukhārī, Muslim, Tirmidhī)
A narration of Muslim has: "If it is cloudy (and you do not see it), then
fast for thirty days."
Commentary
The hadith means that as long as one does not physically sight the moon or receive news of
its sighting by reliable testimony on the 29th, he should regard the month to be incomplete.
In such a scenario, only after the completion of thirty days, will the next month commence.
The following points are worthy of note regarding the sighting of the moon:
1. Islam has stipulated the actual sighting (ru'ya) of the new moon (hilal) as the principle
for the determination of the commencement of the Islamic month. This principle has been
accepted for the past 1400 years.
2. The birth of the moon is not the determining factor for commencement of the month.
3. It is the duty of the Muslim Ummah to sight the moon. Astronomical calculations are not a
substitute for the sighting of the moon. This is according to ijma' (consensus) of the scholars
and the view of all four madhhabs.
4. There is no disunity if Ramadan and 'Id are on different days in different parts of the
world. Never in the history of Islam were any measures instituted for the unification of
'Id throughout the Islamic empire. The Khulafa Rashidīn, despite their zeal for Islam and
their exceptionally high degree of piety, never issued orders for Ramadan and 'Id to be held
on the same day throughout the empire. Every community was left to sight the moon on
its own. A narration of Muslim has that the khalif Mu'awiyah > and the Muslims of Syria
started Ramadan on Friday, while the Muslims in Madinah began on Saturday due to different
sightings of the moon.
CHAPTER 218
باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان والزيادة من ذَلِكَ في العشر الأواخر منه

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RIYĀD AL-ȘĀLIĶĪN
Chapter on generosity and doing good and virtuous actions in Ramadan, and
increasing them in the last ten days of the month
Hadith 1222
أَجْوَدَ النَّاسِ ، وَكَانَ أَجْوَدَ مَا يَكُونُ فِي
، قَالَ : كَانَ رسول الله
وعن ابن عباس
رَمَضَانَ حِيْنَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ جِبْرِيلُ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ القُرْآنَ ،
فَلَرَ سُولُ اللهِ ﴿، حِيْنَ يَلْقَاهُ جِبْرِيلُ أجْوَدُ بالخَيْرِ مِن الرِّيحِ المُرْسَلَةِ . متفقٌ عَلَيْهِ .
Ibn 'Abbas
narrates: "The Messenger of Allah
was the most generous
of people, and he was most generous in Ramadan when Jibra'il would meet
him. Jibra'il used to meet him every night of Ramadan and study the Qur'an
with him. When he would meet Jibra'il, the Messenger of Allah
used
to be more generous with good deeds than the blowing wind." (Bukhārī,
Muslim, Ahmad, Bayhaqī)
Commentary
The Messenger of Allah
was the most generous of people. Many examples of his generosity
are found in the books of ahādīth. However in Ramadan, his generosity knew no bounds.
One of the reasons for this is that the blessedness of Ramadan encourages one to do noble
deeds. Secondly, as angels have no desire for worldly wealth, the Messenger's
increased
interaction with Jibra'îl in Ramadan influenced him to spend more in charity.
The Messenger's
generosity is compared to a strong wind because of their similarity in
intensity, continuity and general impact.
Additional Points
v One should honour the month of Ramadan by excessively spending in charity and by
reciting the Qur'an in abundance because the Qur'an was revealed from the protected
tablet to the lowest heaven in this month.
v Jibra'īl's regular visits in Ramadan brought abundant goodness and blessings.
v Frequent recitation of the Qur'an draws goodness and encourages one towards virtuous
actions.
v The nights of Ramadan are superior to its days.
Hadīth 1223
إِذَا دَخَلَ العَشْرِ أحْيَا اللَّْلَ ، وَأَيْفَظَ أهْلَهُ ،
وعن عائشة ها ، قالت : كَانَ رسول الله
وَشَدَّ الِمِثْزَرَ . متفقٌ عَلَيْهِ .

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RIYĀD AL-ȘĀLIĶĪN
'A'ishah was narrates: "When the last ten nights of Ramadan commenced,
the Messenger of Allah
would spend the night in worship, wake up his
family, and fasten his loin cloth." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
This hadith was mentioned previously. See hadith 1193. It is repeated here to show the intensity
of the Messenger's
worship during the last ten nights of Ramadan, and the encouragement
he gave to his family members to do the same.
CHAPTER 219
باب النهي عن تقدم رمضان بصوم بعد نصف شعبان إِلاّ لمن وصله بما قبله أَوْ وافق عادة لَهُ بأن كَانَ
عادته صوم الإثنين والخميس فوافقه
Chapter on the prohibition of fasting before Ramadan, after the 15th of
Sha'ban, except for one who also fasts before it, or it coincides with his habit
of fasting on Mondays and Thursdays
Hadīth 1224
﴿، قَالَ : (( لاَ يَتَقَدَّمَنَّ أَحَدُكُمْ رَمَضَانَ بِصَوْمٍ يَوْمٍ أَوْ يَوْمَيْنِ
عن أَبي هريرة له، عن النبيِّ ◌ُ﴾
، إِلَّ أَنْ يَكُونَ رَجُلٌ كَانَ يَصُومُ صَومَهُ ، فَلَيَصُمْ ذَلِكَ اليَوْمَ )) متفقٌ عَلَيْهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "None
of you should fast one or two days before Ramadan except a person who
normally fasts on such a day. He may fast on that day." (Bukhārī, Muslim,
Bayhaqī)
Hadith 1225
: (( لاَ تَصُومُوا قَبْلَ رَمَضَانَ ، صُومُوا لِرُؤْيَتِهِ
وعن ابن عباس ظه، قَالَ : قَالَ رسول الله
، وَأَقْطِرُوا لِرُؤْيَتِهِ ، فَإِنْ حَالَتْ دُونَهُ غَيَايَةٌ فَأَكْمِلُوا ثَلاثِينَ يَوْماً)) رواه الترمذي ، وقال : ((
حديث حسنٌ صحيح )) .
(( الغَيايَةَ )) بالغين المعجمة وبالياءِ المثناةِ من تحْت المكررةِ ، وهي : السحابة .
Ibn ‘Abbās
narrates that the Messenger of Allah
said: "Do not fast

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RIYĀD AL-ȘĀLIĶĪN
before Ramadan. Commence the fast with the sighting of the new moon
and end the fast with the sighting of the new moon. If clouds conceal its
sighting, then complete thirty days." (Tirmidhī, Nasa'ī)
Commentary
Scholars state that it is Wajib 'alal-kifayah for the Muslims to search for the moon on the
29th of Sha'ban and Ramadan, so that they commence and end their fasts on the correct days.
One is prohibited from fasting one or two days before Ramadan as this will outwardly seem
that one is adding to the fasts of Ramadan. However, if one is in the habit of fasting on that
day, namely a Monday and Thursday, or every alternate day then there is no harm in fasting.
When viewed in a broader context, it teaches us that Islam prevents us from excesses. At
every juncture, we are taught to follow the divine law, and not our base desires or personal
opinions.
Hadith 1226
: ((إِذَا بَقِيَ نِصْفٌ مِنْ شَعْبَانَ فَلاَ تَصُومُوا
وعن أبي هريرة ﴿لَّهُ ، قَالَ : قَالَ رسول الله
)) رواه الترمذي ، وقال : (( حديث حسن صحيح )).
Abū Hurayrah
narrates that the Messenger of Allah
said: "When
half the month of Sha'ban remains, do not fast." (Tirmidhi)
Commentary
The reason for this prohibition is that fasting shortly before the commencement of Ramadan
might cause physical weakness, thereby preventing one from properly observing the Fard
fasts of Ramadan.
Hadīth 1227
، قَالَ : مَنْ صَامَ اليَوْمَ الَّذِي يُشَكُّ فِيهِ ، فَقَدْ عَصَى أَبَا
وعن أَبي اليقظان عمارٍ بن يَاسِرٍ ذَ
٤. رواه أَبُو داود والترمذي، وقال : (( حديث حسن صحيح )) .
القَاسِمِ
Abū al-Yaqzān 'Ammār ibn Yasir ( narrates: "One who fasts on the day in
which there is doubt has disobeyed Abu al-Qasim ." (Abū Dawud, Tirmidhī)
Commentary
The day in which there is doubt is the 30th of Sha'ban because it is possible that Ramadan
may have commenced. As long as the moon is not sighted or there are no reliable witnesses,
it is Makrūh to keep any Fard, Wajib or Nafl fast on this day. However, a person who is in the

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RIYĀD AL-ȘĀLIĶĪN
habit of fasting on that day is allowed to do so, for example one who fasts every Monday
and Thursday, or every alternate day.
CHAPTER 220
باب ما يقال عند رؤية الهلال
Chapter on the du'a' to recite when seeing the new moon
Hadīth 1228
﴿ كَانَ إِذَا رَأى الهلالَ، قَالَ : (( اللَّهُمَّ أَهِلَّهُ عَلَيْنَا
عن طلحة بن عبيدِ اللهِ ◌ّهِ : أنَّ النبيَّ
بِالأَمْنِ وَالإِيمانِ ، وَالسَّلاَمَةِ وَالإسْلاَمِ، رَبِّي وَرَبُّكَ اللهُ، هِلالُ رُشْدٍ وخَيْرٍ )) رواه الترمذي
، وقال : (( حديث حسن )) .
Țalhah ibn 'Ubaydillah 4% narrates that when the Messenger of Allah
saw the new moon, he would say, "O Allah, let this new moon appear before
us with peace, faith, security and Islam. My Sustainer and your Sustainer
is Allāh. Let this moon be one of guidance and goodness." (Tirmidhī, Dārimī,
Abū Dāwūd)
Commentary
Scholars state that one who sees the new moon should recite any of the Sunnah du'as, such
as the one mentioned in this hadith, in emulation of the noble practice of the Messenger of
Allāh
In this du'a' one seeks protection from all dangers, illnesses and loss, while requesting Allah
des for steadfastness on īman and Islam.
The declaration, "my Sustainer and your Sustainer is Allah" means that "we are both
subservient to the will of Allah." This is to ward off the incorrect belief of some people who
claim that the moon can benefit and harm.
CHAPTER 221
باب فضل السحور وتأخيره مَا لم يخش طلوع الفجر