Indexed OCR Text

201
RIYĀD AL-ȘĀLIĶĪN
V The love that the Sahabah
had for the Messenger of Allah
was so overpowering
that they gave preference to him over their own selves and families.
v Parents should be kind to their offspring and should express their love to them.
Hadith 1508
وعن أنس ﴿ه: أنَّ رجلين مِنْ أصحاب النَّبِّي ل﴿هَ، خَرَجَا مِنْ عِنْدِ النَّبِّ ◌َ﴿ه، فِي لَيْلَةٍ
مُظْلِمَةٍ وَمَعَهُمَا مِثْلُ المِصْبَاحَيْنِ بَيْنَ أَيْدِيهِمَا. فَلَمَّا افْتَرَقَا، صَارَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا وَاحِدٌ
حَتَّى أَتَى أَهْلَهُ .
رواهُ الْبُخَارِي مِنْ طُرُقٍ ؛ وفِي بَعْضِهَا أَنَّ الرَّجُلَيْنِ أُسَيْدُ بنُ حُضير ، وَعَبّادُ بنُ بِشْرٍ
Anas
narrates that two Sahabah of the Messenger of Allah
once
left his company on a dark night with something like two bright lamps in
front of them. When they parted ways, each of them had one of his own
until he reached his family. (Bukhārī)
Some narrations of Bukhārī have that the two Șahabah were Usayd ibn
Huḍayr
and 'Abbad ibn Bishr
Commentary
This was a miracle of the Messenger of Allah
and a karāmat of these Sahābah. The physical
light which manifested before them was drawn from the celestial light of prophethood which
they had experienced in the spiritual gatherings of the Messenger
Additional Points
V Allah's des assistance is with those who fulfil the commands of Allah &s.
Hadīth 1509
وعن أَبي هريرة: ﴿لَّهُ قَالَ: بعث رسول الله ﴿ عَشْرَةِ رَهْطِ عَيْناً سَرِيَّة، وأمَّرَ عَلَيْهَم عاصِمَ
بِنَ ثَابِتِ الأَنْصَارِيَّ (﴿ه، فانْطلقوا حَتَّى إِذَا كَانُوا بِالهَدْأَةِ ؛ بَيْنَ عُسْفَانَ وَمَكَّةَ ؛ ذُكِرُوا لِحَيِّ
مِنْ هُذَيْلِ يُقَالُ لَهُمْ: بَنُو لحيانَ ، فَفَرُوا لَّهُمْ بِقَرِيبٍ مِنْ مِثَةِ رَجُلٍ رَامٍ ، فَاقْتَصُّوا آثَارَهُمْ ،
فَلَمَّا أحَسَّ بِهِمْ عَاصِمٌ وأصْحَابُهُ، لَجَأُوا إِلَى مَوْضِعِ، فَأَحاطَ بِهِمُ القَوْمُ ، فَقَالُوا: انْزِلُوا

202
RIYĀD AL-ȘĀLIĶĪN
فَأَعْطُوا بِأَيْدِيكُمْ وَلَكُمُ العَهْدُ وَالِمِيثَاقُ أنْ لا نَقْتُلَ مِنْكُمْ أَحَداً . فَقَالَ عَاصِمُ بنُ ثَابِتٍ : أَيُّهَا
القَوْمُ ، أَمَّا أنا ، فَلاَ أَنْزِلُ عَلَى ذِمَّةِ كَافِرٍ: اللَّهُمَّ أَخْبِرْ عَنَّا نَبِيَّكَ ﴿، فَرَمُوهُمْ بِالنّبْلِ فَقَتَلُوا
عَاصِماً ، وَنَزَلَ إِلَيْهِمْ ثَلاَثَهُ نَفَرٍ عَلَى العَهْدِ والمِيثَاقِ، مِنْهُمْ خُبَيْبٌ، وَزَيدُ بنُ الدَّثِنَةِ وَرَجُلٌ
آخَرُ. فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أَطْلَقُوا أَوْتَارَ قِيِّهِمْ ، فَرَبُوهُمْ بِهَا. قَالَ الرَّجُلُ الثَّالِثُ : هَذَا
أوَّلُ الغَدْرِ واللهِ لا أصْحَبُكُمْ إِنَّ لِي بِهِؤُلاءِ أُسْوَةً ، يُرِيدُ القَتْلَى، فَجَرُّوهُ وعَالَجُوهُ ، فأبى أنْ
يَصْحَبَهُمْ، فَقَتَلُوهُ ، وَانْطَلَقُوا بِخُبَيْبٍ ، وَزَيْدِ بنِ الدَّثَةِ ، حَتَّى بَاعُوهُمَا بِمَكَّةَ بَعْدَ وَقْعَةِ بَدْرٍ ؛
فَابْتَاعَ بُو الحارِثِ بن عامِرِ بنِ نَوْفَلِ بنِ عبدِ مَنَافٍ خُبِيباً، وكان خُبَيْبٌ هُوَ قَتَلَ الحَارِثَ يَوْمَ
بَدْرٍ . فَلِبِثَ خُبَيْبٌ عِنْدَهُمْ أسيراً حَتَّى أَجْمَعُوا عَلَى قَتْلِهِ ، فاسْتَعَارَ مِنْ بَعْضِ بَنَاتِ الحَارثِ
مُوسَى يَسْتَحِدُّ بِهَا فَأَعَارَتْهُ ، فَدَرَجَ بَيِّ لَهَا وَهِيَ غَافِلَةٌ حَتَّى أَنَاهُ ، فَوَجَدتَهُ مُجْلِسَهُ عَلَى فَخْذِهِ
وَالمُوسَى بِيَدِهِ ، فَفَزِعَتْ فَزْعَةً عَرَفَهَا خُبَيْبٌ . فَقَالَ : أَتَخَشَيْنَ أَن أَقْتُلَهُ مَا كُنْتُ لِأَفْعَلَ ذَلِكَ
! قالت: واللهِ مَا رَأيْتُ أسيراً خَيراً مِنْ خُبَيْبٍ ، فواللهِ لَقَدْ وَجَدْتُهُ يَوماً يَأْكُلُ قِطْفاً مِنْ عِنَبٍ
فِي يَدِهِ وإِنَّهُ لَمُوثَقٌ بِالحَدِيدِ وَمَا بِمَكَّةَ مِنْ ثَمَرَةٍ ، وَكَانَتْ تَقُولُ: إِنَّهُ لَرِزْقٌ رَزَقَهُ اللهُ خُبَيْباً .
فَلَمَّا خَرَجُوا بِهِ مِنَ الحَرَمِ لِيَقْتُلُوهُ فِي الِحِلِّ، قَالَ لَهُمْ خُبَيْبٌ: دَعُونِي أُصَلِّي رَكْعَتَيْنِ ، فَتَرَكُوهُ
، فَرَكَعَ رَكْعَتَيْنِ فَقَالَ: واللهِ لَوْلاَ أنْ تَحْسَبُوا أَنَّ مَا بِي جَزَعٌ لَزِدْتُ : اللَّهُمَّ أَحْصِهِمْ عَدَداً ،
وَاقْتُلُهُمْ بِدَدَاً ، وَلاَ تُبَقِ مِنْهُمْ أَحَداً . وقال :
فَلَسْتُ أُبَالِي حِيْنَ أُقْتَلُ مُسْلِمَاً عَلَى أَيِّ جَنْبٍ كَانَ للهِ مَصْرَعِي
وَذَلِكَ فِي ذَاتِ الإِلَهِ وإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ
- أصْحَابَهُ
وكان خُبَيْبٌ هُوَ سَنَّ لِكُلِّ مُسْلِمٍ قُتِلَ صَبْراً الصَّلاَةَ . وأخْبَرَ - يعني : النبِّ
يَوْمَ أُصِيبُوا خَبَرَهُمْ ، وَبَعَثَ نَاسٌ مِنْ قُرَيْشٍ إِلَى عَاصِمٍ بِنِ ثَابتٍ حِيْنَ حُدِّثُوا أَنَّهُ قُتِلَ أن
يُؤْتَوا بِشَيءٍ مِنْهُ يُعْرَفُ ، وكَانَ قَتَلَ رَجُلاً مِنْ عُظَمَائِهِمْ ، فَبَعَثَ الله لِعَاصِمٍ مِثْلَ الظَّلَّةِ مِنَ
الدَّبْرِ فَحَمَتْهُ مِنْ رُسُلِهِمْ ، فَلَمْ يَقْدِروا أنْ يَقْطَعُوا مِنْهُ شَيْئاً . رواه البخاري .
قولُهُ : (( الهَدْأَةُ)): مَوْضِعٌ، (( والظُّلَّةُ)): السَّحَابُ. ((والدَّبْرُ)): النَّحْلُ. وَقَوْلُهُ: ((
اقُلْهُمْ بِدَداً)) بِكَسْرِ الباءِ وفتحِهَا ، فَمَنْ كَسَرَ قَالَ هُوَ جمع بِدَّةٍ بكسر الباء وهي النصيب
ومعناه : اقْتُلُهُمْ حِصَصاً مُنْقَسِمَةً لِكُلِّ واحدٍ مِنْهُمْ نَصِيبٌ ، وَمَنْ فَتَحَ قَالَ معناهُ : مُتَفَرِّقِينَ
في القَتَّلِ واحداً بَعْدَ واحِدٍ مِنَ الْتَّبْدِيد .
وفي الباب أحاديث كثيرةٌ صَحِيحٌ سَبَقَتْ فِي مَوَاضِعِها مِنْ هَذَا الكِتَابِ ، مِنْهَا حديثُ الغُلامِ

203
RIYĀD AL-ȘĀLIĶĪN
الَّذِي كَانَ يأْتِي الرَّاهِبَ والسَّاحِرَ ، ومنْها حَدِيثُ جُرَيْج ، وحديثُ أصْحابِ الغَارِ الذين أَطْبِقَتْ
عَلَيْهِمِ الصَّخْرَةُ ، وَحديثُ الرَّجُلِ الَّذِي سَمِعَ صَوْتاً في السَّحَابِ يَقُولُ : اسْقِ حَدِيقَةَ فُلاَنٍ ،
وَغَيْرُ ذَلِكَ . وَالدلائِل في البابِ كثيرةٌ مشهورةٌ ، وباللهِ التَّوفيقِ .
Abū Hurayrah 4% narrates: "The Messenger of Allah
sent out a military
regiment of ten people and appointed 'Asim ibn Thabit al-Ansarī des as their
leader. They proceeded until they reached al-Had'ah which is between 'Usfan
and Makkah. This was reported to a branch of the Hudhayl tribe called the
Banū Libyan. About a hundred men who were all archers set out after them
and began to track them. When 'Asim and his companions perceived their
approach, they took cover at a particular spot. The archers surrounded
them and said: 'Surrender and hand over yourselves. You have our promise
and reassurance that we will not kill anyone of you.' 'Āşim ibn Thabit
said: 'O people! I have no faith in the guarantee of a disbeliever. O Allah!
Inform Your Messenger about us.' So they shot arrows at them and killed
'Āșim. A group of three accepted their promise of protection and security.
They were: Khubayb
De, Zayd ibn al-Dathinah &
s and another person.
When they had them in their control, they untied their bow-strings and
tied them up. The third person said: 'This is your first act of treachery. By
Allah, I will not accompany you. These are a good example for me, namely
those who have been killed.' They dragged him and tried to convince him,
but he refused to accompany them, so they killed him.
They took Khubayb
and Zayd ibn al-Dathinah
and sold them in
Makkah after the battle of Badr. The Banū al-Harith ibn 'Amir ibn Naufal
ibn 'Abd Manaf purchased Khubayb de. Khubayb
was the one who had
killed al-Harith in the battle of Badr. Khubayb aos remained a prisoner with
them until they finally agreed to kill him. Khubayb
asked one of the
daughters of al-Harith to lend him a razor to shave his pubic hair, so she
lent it to him. An infant child of hers went up to Khubayb
while she
was not paying any attention. When she came towards him, she found him
(her son) sitting on his (Khubayb's 4%) lap with the razor in his (Khubayb's
hand. She was so terrified that Khubayb &og realised it and asked: 'Do
you fear that I will kill him? I would never do that.'
She said: 'By Allah, I never saw a prisoner better than Khubayb. By Allah,
one day I saw him eating from a bunch of grapes in his hand while he was

204
RIYĀD AL-ȘĀLIĦĪN
shackled in irons and there was no fruit in Makkah.' She used to say: 'That
was provision which Allah had provided for Khubayb.'
When they brought him out of the Haram to kill him in the non-sacred
area, Khubayb ) said to them: 'Allow me to perform two rak'āts of salah.'
They agreed. After performing the two rak'āts, he said: 'By Allah, were it
not that you might think that I am afraid to die, I would have prolonged
the șalāh. 'O Allah! Confine their numbers, kill them one by one, and do
not spare even one of them.' He then said some poetry:
"I am not bothered how my death for the sake of Allah will occur, since I
am being killed as a Muslim.
This is for the sake of Allah. If He wills, He can bless these joints of a
severed limb."
Khubayb
's was the one who initiated the Sunnah of performing salah
for every person who is killed in detention. The Messenger of Allah
informed his Sahabah about them on the day they were martyred.
When the Quraysh were informed that 'Asim ibn Thabit 4% has been killed,
they sent some people to bring some of his body parts so that they could
confirm his death. 'Asim 4g had killed one of their seniors. But Allah &
sent a swarm of bees like a cloud to protect 'Asim from their messengers
and they were unable to cut off any part of his body. (Bukhārī)
Commentary
This hadith refers to the following karāmāt of the Sahabah
:
1. The martyrdom of 'Aşim
was immediately conveyed to the Messenger of Allah
.
2. Khubayb
e ate fruit out of season.
3. 'Asim's age body was protected from the disbelievers by bees.
4. The curse of Khubayb
upon his killers was accepted. Apart from those who accepted
Islam, the rest were all killed within one year of his supplication.
Additional Points
v The hadith highlights the virtue, bravery and patience of a small group of Șahabah in the
face of a hundred archers.

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RIYĀD AL-ȘĀLIĶĪN
Believers should never be lax with their enemies. They should always remain vigilant
and fearless.
v It is Sunnah to perform two rak'āts of salah before being martyred, as the Messenger of
Allāh
did not refute it when he was informed of it.
v It is permissible to curse the polytheists, especially when they oppress the believers.
One should not harm the innocent among the enemy such as the elderly, women and
children.
Allah &
sometimes allows His pious servants to be martyred so that He may honour
and reward them in the Hereafter.
V Allah &s honours a believer in life and death.
Several other ahadith that were quoted previously are applicable to this
chapter. Some of these include the story of the youth who used to go to
the monk and the magician, the incident of Jurayj, the story of the three
people who were locked by a rock in a cave, the story about the person
who heard a voice from a cloud ordering: "Go an irrigate the orchard of
so-and-so person," and other ahādīth. Numerous other proofs confirm the
message of this chapter and these are well known. Inspiration to do good
is from Allah &s alone.
Hadīth 1510
وعن ابن عمر ◌ُّهَا، قَالَ: مَا سَمِعْتُ عمر ◌َهُ يقولُ لِشَيءٍ قَطُّ: إِنِّي لأَظُنُّهُ كَذَا، إِلَّ كَانَ
كَمَا يَظُنُّ . رواه البخاري .
Ibn 'Umar 4% narrates: "Every time I heard 'Umar de saying about anything:
'I think it to be such', it happened as he had thought." (Bukhārī, Hakim)
Commentary
Through the blessings of the company of the Messenger of Allah
'Umar aga was frequently
blessed with the honour of Allah &s revealing commands in conformity with the thoughts he
expressed to the Messenger
These are referred to as 'Muwāfaqāt 'Umar'. Shah Waliyullah
Muhaddith Dehlawi ¿ has recorded twenty-four such cases in Izalat al-Khifa. Some of them
are as follows:
1. 'Umar dog said, "O Messenger of Allah! Assume the Magam Ibrahim as a place of salah.
Allah & then sent down the verse,

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RIYĀD AL-ȘĀLIĶĪN
﴿وَاتَّخِذُوْا مِنْ مَّقَامِ اِبْرُهِمَ مُصَلَّى﴾
Take the Maqām of Ibrahim as a place of salāh. (Sūrah al-Baqarah, 125)
2. 'Umar
said, "O Messenger of Allah! Command your pure wives to remain veiled as every
type of person comes to your home. Allah & then revealed the verses of hijab,
﴿ وَإِذَا سَاَلْتُمُوْهُنَّ مَتَاعًا فَسْتَلُوْهُنَّ مِنْ وَّرَآءِ حِجَابٍ ﴾
When you ask them for anything, then ask them from behind a curtain. (Sūrah
al-Aḥzāb, 53)
3. Regarding the prisoners of Badr, it was the opinion of 'Umar
that they should all be
killed. Subsequently, the following verses were revealed,
﴿مَا كَانَ لِنَبِىِّ أَنْ يَّكُوْنَ لَهَ اَسْرَى حَتَّى يُثْخِنَ فِى الْأَرْضِ تُرِيْدُوْنَ عَرَضَ الدُّنْيَا وَاللهُ
يُرِيْدُ الْآخِرَةَ وَاللهُ عَزِيزٌ حَكِيْمٌ ﴾
It is not for a Messenger that he takes prisoners until he has thoroughly overcome
(the enemy) in the land. You desire the things of this world while Allah desires
the Hereafter. Allah is Mighty, the Wise. (Sūrah al-Anfal, 67)
كِتَاب الأمُور المنهي عَنْهَا
THE BOOK OF PROHIBITED MATTERS
CHAPTER 254
باب تحريم الغيبة والأمر بحفظ اللسان
Chapter on the prohibition of backbiting and the command to safeguard the
tongue
قَالَ الله تَعَالَى: ﴿وَلَا يَغْتَبْ بَّعْضُكُمْ بَعْضَا أَيُحِبُّ اَحَدُكُمْ أَنْ يَّأْكُلَ لَحْمَ آَخِيْهِ مَيْئًا

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RIYĀD AL-ȘĀLIĦĪN
فَكَرِهْتُمُوْهُ وَاتَّقُوا اللهَ إِنَّ اللهَ تَوَّابٌ رَّحِيْمٌ﴾ ( الحجرات : ١٢)،
Allāh & says: "Never backbite each other. Would any one of you like to
eat the flesh of his dead brother, which you so detest? Fear Allah. Allah is
certainly All Forgiving, Most Merciful." (Sūrah al-Hujurāt, 12)
وقال تَعَالَى: ﴿وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ
عَنْهُ مَسْئُوْلًا﴾ ( الإسراء : ٣٦)،
Allāh &s says: "Do not pursue what you have no knowledge about. Indeed
questioning shall take place with regard to the ears, the eyes and the
hearts." (Sūrah Banī Isrā'īl / al-Isrā', 36)
وقال تَعَالَى: ﴿ مَا يَلْفِظُ مِنْ قَوْلٍ إِلاَّ لَدَيْهِ رَقِيْبٌ عَتِيْدٌ﴾ ( ق: ١٨).
Allāh &s says: "Whenever a word escapes, there is a guard ready by him."
(Sūrah Qāf, 18)
اعْلَمْ أَنَّهُ يَنْبَغِي لِكُلِّ مُكَلَّفِ أنْ يَحْفَظَ لِسَانَهُ عَنْ جَميعِ الكَلامِ إِلَّ كَلاَمَا ظَهَرَتْ فِيهِ المَصْلَحَةُ ،
ومَتَى اسْتَوَى الْكَلاَمُ وَتَرْكُهُ فِي المَصْلَحَةِ ، فالسُّنَّةُ الإِمْسَاكُ عَنْهُ، لأَنَّهُ قَدْ يَنْجَرُّ الكَلَامُ المُبَاحُ
إِلَى حَرَامٍ أَوْ مَكْرُوهٍ ، وَذَلِكَ كَثِيرٌ فِي العَادَةِ ، والسَّلاَمَةُ لا يَعْدِلُهَا شَيْءٌ .
It is the responsibility of every mature person to safeguard his tongue
from all speech except that which is beneficial. At a time when speaking
and remaining silent are both beneficial, then it is Sunnah to remain silent
because lawful speech may sometimes lead a person to engage in speech
that is prohibited or disliked. This happens quite often, hence safety is
unsurpassed in virtue.
Hadith 1511
قَالَ : (( مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ فَلْيَقُلْ خَيْراً
وعن أَبي هريرة ◌ُّهُ، عن النَّبِّ ◌َ
أَوْ لِيَصْمُتْ )) متفق عَلَيْهِ .
وهذا صَرِيحٌ فِي أَنَّهُ يَنْبَغِي أنْ لا يَتَكَلَّمَ إِلَّ إِذَا كَانَ الكلامُ خَيراً، وَهُوَ الَّذِي ظَهَرَتْ مَصْلَحَتُهُ
، ومَتَى شَكَّ فِي ظُهُورِ المَصْلَحَةِ ، فَلاَ يَتَكَلَّم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah
¿ narrates that the Messenger of Allah
said: "One who
believes in Allah and the Last Day should speak good words or remain
silent." (Bukhārī, Muslim, Bayhaqī)
This hadith clearly indicates that one should not speak unless the words
he utters are good, namely speech which is clearly beneficial. If there is
any doubt about it being beneficial, one should not speak.
Commentary
When a person believes in Allah &s, he knows that Allah & is All-Hearing and All-Knowing,
and when he believes in the Last Day he knows that he will have to account to Allah &s for
his every word and action. For these reasons, he will only speak after pondering whether
his words will be beneficial for his religious or worldly life.
The Messenger of Allah
also said, "One who keeps silent is saved." (Tirmidhi) Scholars
have stated, "If speaking is silver, then keeping silent is gold." Imam Malik
stated that
Luqman, the wise, was asked, "How did you achieve such a high rank?" He replied, "By means
of three actions: speaking the truth, fulfilling trusts and abstaining from futile speech. (Ihya')
Hadīth 1512
وعن أَبي موسى ﴿لّهِ قَالَ: قُلْتُ: يَا رسولَ اللهِ أَّ المُسْلِمِينَ أَفْضَلُ؟ قَالَ : (( مَنْ سَلِمَ
المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ )) متفق عَلَيْهِ .
Abū Mūsā kg
narrates: "I asked: 'O Messenger of Allah! Who is the best
Muslim?' He replied: 'One from whose tongue and hand other Muslims are
safe." (Bukhārī, Muslim)
Commentary
The hadith does not mean that it is permissible to harm non-Muslims. It mentions the word
"Muslim" merely because a Muslim generally deals more with other Muslims. In reality, a true
Muslim ensures that he does not cause harm to even animals and his natural surroundings.
The tongue and hand have been mentioned because the harm caused by these is more than
that of other limbs. Backbiting, slandering, false accusations, lies, cursing and utilising vulgar
language all come within the scope of the harms of the tongue. Physical abuse, murder,
writing offensive words and messages are some of the evils of the hand.
The tongue has been mentioned before the hand because the harm caused by the tongue
is greater and more common. For this reason, the Messenger of Allah
said to Hassan

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RIYĀD AL-ȘĀLIĶĪN
"Utter poems disparaging the polytheists, since this is heavier on them than a rain of
arrows." (Muslim)A poet stated, "The wounds of the spear can heal, but the wounds of the
tongue never heal."
Hadīth 1513
: : (( مَنْ يَضْمَنْ لِ مَا بَيْنَ لَحْيَيْهِ وَمَا بَيْنَ
وعن سهل بن سعد، قَالَ: قَالَ رسُولُ اللهِ حُ﴾
رِجْلَيْهِ أَضْمَنْ لَهُ الجَنَّةَ )) متفق عَلَيْهِ .
Sahl ibn Sa'd 4% narrates that the Messenger of Allah
said: "One who
gives me the guarantee that he will safeguard what is between his jaws
and what is between his thighs, I will guarantee him Paradise." (Bukhārī,
Muslim, Ahmad)
Commentary
The hadith teaches us that protecting the tongue and private parts from engaging in the
prohibited is a means of entry into Paradise and safety from Hell. On the contrary, incorrect
usage of these two organs will cause a person to enter Hell.
"What is between his jaws," refers to beneficial speech as well as consuming Halal sustenance.
"What is between his thighs," refers to protecting one's chastity and abstaining from adultery,
fornication, masturbation, homosexuality and lesbianism.
Hadīth 1514
◌َ يقول : ((إنَّ العَبْدَ لَيَتَكَلَّمُ بِالكَلِمَةِ مَا يَتَبَّنُ فِيهَا
وعن أبي هريرة ﴿ه: أنَّه سمع النبيَّ
يَزِلُّ بِهَا إِلَى النَّارِ أَبْعَدَ مِمَّا بَيْنَ المَشْرِقِ والمَغْرِبِ )) متفقٌ عَلَيْهِ .
ومعنى : (( يَتَبَيَّنُ)) يُفَكِّرُ أَنَّهَا خَيْرٌ أم لا .
Abū Hurayrah
narrates that he heard the Messenger of Allah
saying:
"A servant utters a word without pondering over its seriousness and in so
doing slips into the Hell-fire to a depth that is greater than the distance
between the east and the west." (Bukhārī, Muslim, Bayhaqī, Hakim)
Commentary
It is necessary for a believer to always control his tongue. He should not allow it to speak
freely. Often, a single word uttered mockingly at an aspect of Islam is sufficient to land a

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person in Hell without him even realising it. A person should therefore ponder before uttering
anything. This may prove difficult initially, but with practise, one will easily be able to think
before speaking.
Hadith 1515
: قَالَ : ((إنَّ العَبْدَ لَيَتَكَلَّمُ بِالكَلِمَةِ مِنْ رِضْوَانِ الله تَعَالَى مَا يُلْقِي لَهَا
و عنه ، عن النبيّ
بَالاً يَرْفَعُهُ اللهُ بِهَا دَرَجَاتٍ ، وإنَّ العَبْدَ لَيَتَكَلَّمُ بِالكَلَمَةِ مِنْ سَخَطِ اللهِ تَعَالَى لا يُلْقِي لَهَا بَالاً
يَهْوِي بِهَا فِي جَهَنَّمَ )) . رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A servant
utters a word that pleases Allah &s and he does not even realise it, due
to which Allah elevates his ranks. A servant utters a word that angers
Allāh &s and he does not even realise it, due to which he falls into Hell."
(Bukhārī, Ahmad, Bayhaqī)
Commentary
At times, a person utters such words of goodness that reform others or cause them to abandon
a life of sin and oppression. The result of this is that he will be greatly rewarded in the
Hereafter. On the other hand, a person sometimes utters such evil words which disunite
people or lead to sin and misguidance. The result of this is that he will be greatly punished
in the Hereafter.
Hadith 1516
﴿ قَالَ : ((إِنَّ الرَّجُلَ
وعن أَبي عبد الرحمان بِلالِ بن الحارِثِ المُزَنِّ لَّلهُ: أَنَّ رسول الله {
لَيَتَكَلَّمُ بِالكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا كَانَ يَظُنُّ أنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ لَهُ بِهَا رِضْوَانَهُ
إِلَى يَوْمٍ يَلْقَاهُ ، وإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالكَلِمَةِ مِنْ سَخَطِ اللهِ مَا كَانَ يَظُنُّ أنْ تَبْلُغَ مَا بَلَغَتْ
يَكْتُبُ الله لَهُ بِهَا سَخَطَهُ إِلَى يَوْمٍ يَلْقَاهُ)). رواه مالك في المُوَطَّأ، والترمذي ، وقال: ((
حديث حسن صحيح )) .
Abū 'Abd al-Rahman Bilāl ibn al-Harith al-Muzanī10
narrates that the
10 This Sahābī was from the Muzanī tribe. In 5 Hijrī, he arrived in Madinah Munawwarah with
the delegation from the Muzanī tribe. He was present on the occasion of the conquest of Makkah
Mukarramah and he carried the flag of the Muzanī tribe. He passed away in 60 Hijrī at the age of eighty.
8 ahādīth have been narrated from him.

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RIYĀD AL-ȘĀLIĶĪN
Messenger of Allah
said: "A person utters a word that pleases Allah
des without him realising its full implication, due to which Allah records
His pleasure for him until the day he meets Allah. A person utters a word
that angers Allah without him realising its full implication, due to which
Allah records His wrath against him until the day he meets Allah." (Malik,
Tirmidhī, Ahmad, Hākim)
Commentary
According to Ibn 'Abd al-Barr &
this hadith refers to speech before an oppressive ruler which
is either meant to please or caution him. If his words encourage the evil which the ruler
intends doing, it will distance him from Allah &s and earn His anger. On the other hand,
if he convinces the ruler not to fulfil his prohibited desires and to abstain from sin, it will
elevate his rank in the sight of Allah &s.
Hadith 1517
وعن سفيان بن عبد الله ﴿ه قَالَ: قُلْتُ: يَا رسولَ الله حدِّثني بَأَمْرٍ أَعْتَصِمُ بِهِ قَالَ: (( قلْ
: رَبَِّ اللهُ ثُمَّ اسْتَقِمْ )) قُلْتُ: يَا رسولَ اللهِ ، مَا أَخْوَفُ مَا تَخَافُ عَلَيَّ؟ فَأَخَذَ بِلِسانِ نَفْسِهِ
، ثُمَّ قَالَ: (( هَذَا)) . رواه الترمذي ، وقال : (( حديث حسن صحيح )) .
Sufyan ibn 'Abdillah 44g
narrates: "I said: 'O Messenger of Allah! Tell me
something which I could hold on to.' He replied: 'Say: 'My Sustainer is
Allāh', then remain steadfast.' I said: 'O Messenger of Allah! What is the
thing which you fear most for me?' He held his tongue and said: 'This."
(Tirmidhī, Ahmad, Ibn Mājah, Dārimī)
Commentary
This hadith is an explanation of the Qur'anic verse,
﴿إِنَّ الَّذِيْنَ قَالُوا رَبُّنَا اللهُ ثُمَّ اسْتَقَامُوْا تَزَّلُ عَلَيْهِمُ الْمَلِكَةُ الَّ تَخَافُوْا وَلَا تَحْزَنُوْا
وَاَبْشِرُوْا بِالْجَنَّةِ الَّتِى كُنْتُمْ تُؤْعَدُوْنَ ﴾
Verily those who say, "Our Sustainer is Allah" and are then steadfast, angels
shall surely descend to them, "Neither have any fear nor grief, and rejoice
about the Paradise that you have been promised. (Sūrah Ha Mīm Sajdah, 30)
Steadfastness (istiqāmah) means to remain firm on all the commandments of Islam and abstain

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from all the prohibitions. Scholars state that it is a concise word, but it encompasses all the
laws of the faith.
The tongue is the most dangerous of bodily organs because it moves very easily and never
tires. In addition, many evils arise from the tongue and if it is left unrestricted, it causes
great damage to oneself and others.
Hadith 1518
: (( لا تُكْثِرُوا الكَلاَمَ بِغَيْرِ ذِكْرِ اللهِ؛ فَإِنَّ
وعن ابن عمر حظّهَا، قَالَ : قَالَ رسول الله :
كَثْرَةَ الكَلامِ بِغَيْرِ ذِكْرِ اللهِ تَعَالَى قَسْوَةٌ لِلقَلْبِ ! وإنَّ أَبْعَدَ النَّاسِ مِنَ اللهِ القَلْبُ القَاسِي ))
. رواه الترمذي .
Ibn 'Umar ws narrates that the Messenger of Allah
said: "Do not talk much
without remembering Allah because much talk without the remembrance
of Allah & causes hard-heartedness. Those furthest away from Allah are
those who are hard-hearted." (Tirmidhi)
Commentary
Excessive worldly speech causes the heart to become hard. As a result, a person cannot
derive lessons from events occurring around him. The dhikr of Allah & counters the effects
of worldly speech, hence one should continuously engage in it.
Hadīth 1519
: (( مَنْ وَقَاهُ اللهُ شَرَّ مَا بَيْنَ لَحْبَيْهِ، وَشَرَّ مَا
وعن أبي هريرة ﴿هُ قَالَ : قَالَ رسول الله
بَيْنَ رِجْلَيْهِ دَخَلَ الجَنَّةَ )) . رواه الترمذي ، وقال : (( حديث حسن )).
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One whom
Allah protects from the evil that is between his jaws and the evil that is
between his thighs will enter Paradise." (Tirmidhī, Hakim)
Commentary
Since these two limbs are the major cause of people entering Hell, they should be kept in
check and utilised correctly.
Hadīth 1520
وعن عقبة بن عامرِ ﴿هُ قَالَ: قُلْتُ: يَا رسولَ اللهِ مَا النَّجَاةُ؟ قَالَ: ((أَمْسِكْ عَلَيْكَ لِسَانَكَ

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RIYĀD AL-ȘĀLIĶĪN
، وَلْيَسَعْكَ بَيْتُكَ، وابْكِ عَلَى خَطِيئَتِكَ)). رواه الترمذي، وقال: (( حديث حسن )) .
'Uqbah ibn 'Āmir 2
narrates: "I asked: 'O Messenger of Allah, how can
salvation be attained?' He replied: 'Restrain your tongue, let your house
be spacious for you, and cry over your sins."" (Tirmidhī)
Commentary
The prescription provided in this hadith is extremely relevant to the times we are living
in. One who practises upon it will be saved from the many evils and temptations that are
prevalent.
Firstly, a person should carefully choose his words when speaking. Secondly, he should avoid
unnecessary mixing with people, and rather remain in his home. Thirdly, he should cry over
his sins because this will cause good deeds to be recorded in place of his evil deeds.
Hadīth 1521
قَالَ : ((إِذَا أَصْبَحَ ابْنُ آدَمَ ، فَإِنَّ الأعْضَاءَ كُلَّهَا
ـنّهُ ، عن النبيُّ
وعن أبي سعيد الخدري م
تكفّرُ اللِّسَانَ، تَقُولُ: اتَّقِ اللهَ فِيْنَا، فَإِنَّمَا نَحنُ بِكَ ؛ فَإِنِ اسْتَقَمْتَ اسْتَقَمْنَا ، وإِنِ اعْوَجَجْتَ
اعْوَجَجْنَا)) . رواه الترمذي .
معنى : (( تكفرُ اللِّسَانَ )) : أَيْ تَذِلُّ وَتَخْضَعُ لَهُ .
Abū Sa īd al-Khudrī aog narrates that the Messenger of Allah
said: “When
the son of Adam starts the day, all his body parts submit themselves to
his tongue, saying: 'Fear Allah with regard to us because our existence
is dependent on you. If you are straight, we will be straight, and if you
deviate, we will deviate."" (Tirmidhī, Ahmad)
Commentary
The heart controls the actions of the body, while the tongue translates whatever emanates
from the heart. When a person speaks words of righteousness, he is granted respect and
honour in this world and the Hereafter. This serves as a means of comfort for the remaining
limbs of the body. On the contrary, if a person speaks words of evil, he is disgraced and
embarrassed in this world and all his limbs will suffer punishment in the Hereafter.
The Arabs appropriately combine the importance of these two limbs by the expression,

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الرجل باصغريه لسانه و فؤاده
"A man is according to his two small limbs: his tongue and his heart."
Hadīth 1522
وعن مُعَاذِ بِّهُ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ ، أَخْبِرْنِي بِعَمَلِ يُدْخِلُني الجَنَّةَ وَيُبَاعِدُنِي مِنَ
النَّار؟ قَالَ : (( لَقَدْ سَألْتَ عَنْ عَظيم ، وإِنَّهُ لَيَسَيْرٌ عَلَى مَّنْ يَسَّرَهُ اللهُ تَعَالَى عَلَيْهِ: تَعْبُدُ
الله لا تُشْرِكُ بِهِ شَيْئاً ، وَتُقِيمُ الصَّلاَةَ، وَتُؤْتِي الزَّكَاةَ، وتَصُومُ رَمَضَانَ ، وتَحُجُّ الْبَيْتَ
)) ثُمَّ قَالَ: ((ألاَ أَدُلُّكَ عَلَى أَبْوابِ الَخَيْرِ؟ الصَّوْمُ جُنّةٌ ، وَالصَّدَقَةُ تُطْفِئُ الخَطِيئَةَ كَما
يُطْفِىُّ الْمَاءُ النَّارَ ، وَصَلاَةُ الرَّجُلِ مِنْ جَوْفِ اللَّيْلِ)) ثُمَّ ثَلا: ﴿ تَتَجَافَى جُنُوْبُهُمْ عَنِ
الْمَضَاجِعِ﴾ حَتَّى بَلَغَ ﴿يَعْمَلُوْنَ﴾ (سجده: ٦١) ثُمَّ قَالَ: ((ألا أُخْبِرُكَ بِرَأسِ الأَمْرِ
، وَعَمُودِهِ ، وَذِرْوَةِ سنَامِهِ )) قُلْتُ: بَلَى يَا رسولَ اللهِ ، قَالَ: (( رَأْسُ الأَمْرِ الإسْلامُ،
وَعَمُودُهُ الصَّلاَةُ ، وَذِرْوَة سنَامِهِ الجِهادُ )) ثُمَّ قَالَ: ((ألا أُخْبِرُكَ بِمِلاكِ ذَلِكَ كُلِّهِ!))
قُلْتُ: بَلَى يَا رَسولَ اللهِ ، فَأَخَذَ بِلِسانِهِ وقال: ((كُفَّ عَلَيْكَ هَذَا)) قُلْتُ: يَا رسولَ
الله وإِنَّا لُؤَاخَذُونَ بما نَتَكَلَّمُ بِهِ ؟ فَقَالَ: (( ثَكِلَنْكَ أُمُّكَ! وَهَلْ يَكُبُّ الناسَ فِي النَّارِ عَلَى
وُجُوهِهِمْ إِلاَّ حَصَائِدُ أَلْسِنَتِهِمْ ؟ )) . رواه الترمذي ، وقال : (( حديث حسن صحيح
)) ، وَقَدْ سبق شرحه .
Mu'adh ibn Jabal &og narrates: "I asked: 'O Messenger of Allah, tell me of an
action that will admit me into Paradise and keep me far from the Hell-fire.'
He replied: 'You have asked about a very serious matter, but it is very easy
for the person for whom Allah &s makes it easy: that you worship Allah
without ascribing any partners to Him, establish the salah, give the zakāh,
fast in Ramadan and perform Haj to the House.' He then asked: 'Should I not
direct you to the doors of good? Fasting is a shield, sadaqah extinguishes
sins as water extinguishes fire, and the salah performed by a person in the
dark of the night.' He then recited, 'Their sides part from their beds, they
make du'a' to their Sustainer in fear and hope, and they spend from what
We have provided for them. No soul knows what pleasures are hidden for
him as a reward for the deeds he carries out.' (Sūrah al-Sajdah, 16-17) He
then asked: 'Should I not inform you of the head of the matter, its pillar,
and its peak?' I replied: 'Indeed, O Messenger of Allah!' He said: 'The head
of the matter is Islam, its pillar is salah, and its peak is jihad.' He then

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asked: 'Should I not inform you of the basis of all this?' I replied: 'Indeed,
O Messenger of Allah!' He took hold of his tongue and said: 'Restrain this.'
I asked: 'O Messenger of Allah, will we be taken to task for what we speak?'
He replied: 'May your mother be bereaved. People will be cast into the
Hell-fire on their faces solely because of the harvest of their tongues.""
(Tirmidhī, Ahmad)
Commentary
This hadith highlights the importance of the fundamental teachings of Islam. It concludes
by pointing out the great harm which can be caused by the tongue, namely entry into Hell.
The Messenger
stated that "it is very easy for the person for whom Allah &s makes it
easy," in order to explain that while salvation is an important matter it is easy to attain when
one is granted the divine ability to do so.
"May your mother be bereaved," is not a supplication for death, but an expression used by
the Arabs to convey importance or to warn about a serious matter.
Hadīth 1523
وعن أبي هريرة ﴿هُ: أَنَّ رَسُولَ اللهِ ﴿ه، قَالَ: ((أَتَدْرُونَ مَا الْغِيبَةُ؟)) قالوا: اللهُ وَرَسُولُهُ
أَعْلَمُ ، قَالَ : (( ذِكْرُكَ أَخَاكَ بِما يَكْرَهُ )) قِيلَ : أَفَرَأيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ ؟ قَالَ : ((
إِنْ كَانَ فِيهِ مَا تَقُولُ ، فقد اغْتَبْتَهُ ، وإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَنَّهُ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
asked: "Do
you know what backbiting is?" The Şahabah
replied: "Allah and His
Messenger
know best." He said: "Speaking about your brother in a
manner which he dislikes." He was asked: "What if my brother is as I say?"
He replied: "If what you say is found in him, you have certainly engaged
in backbiting about him, and if what you say is not found in him, you have
slandered him." (Muslim, Bayhaqī)
Commentary
Backbiting refers to speaking ill of any person in his absence or about anything related to
him, such as his children, vehicle, house, etc. Backbiting may be verbal, by means of hand
signs, eye-signs, writing or mimicking any of his actions. If one feels that the person will be
displeased if he gets to know about it, then it is backbiting, even if it is true. If it is not true,
then it is referred to as buhtān (slander), which is also prohibited.

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However, if one informs parents of their children, teachers of their students or spiritual
guides of their disciples, with the intention of reformation, then it will not be regarded as
backbiting. Similarly, if one comes to know of someone intending to cause harm to another
person, then to inform the latter with the intention that he will be saved, is necessary.
Backbiting is generally caused because of evil thoughts and pride. If one is concerned about
himself, then his gaze will not fall onto the faults of others. He will fear his own condition
in the Hereafter and restrain himself from backbiting.
If the person about whom one spoke evil knows about it, then one should seek his forgiveness.
However, if he is not aware of it, and by seeking his forgiveness and informing him, there is
a fear of causing sorrow and enmity, then one should make a firm intention not to backbite
in the future. In addition, one should praise him in the gathering of people in which one
had spoken ill of him.
Hadīth 1524
وعن أَبِي بَكْرَة عَلّهِ: أنَّ رَسُولَ اللهِ ﴿ قَالَ فِي خُطْبَتِ يَوْمَ النَّحْرِ بِمِنَّى فِي حَجَّةِ الوَدَاعِ : ((
إِنَّ دِماءُكُمْ ، وَأَمْوَالَكُمْ ، وأعْرَاضَكُمْ ، حَرَامٌ عَلَيْكُمْ كَحُرْمَةِ يَوْمِكُمْ هَذَا، فِي شَهْرِكُمْ هَذَا،
فِي بَلَدِكُمْ هَذَا، ألا هَلْ بَلَّغْتُ )) متفق عَلَيْهِ.
Abu Bakrah &og narrates that the Messenger of Allah
said in his sermon
on the day of sacrifice at Mina during the Farewell Haj: "Your blood, your
property and your honour are sacred like the sanctity of this day, in this
month, in this city. Listen! Have I conveyed it to you?" (Bukhārī, Muslim,
Ahmad)
Commentary
Just as Makkah Mukarramah, Dhul Hijjah and the day of 'Id are honoured and sanctified, so
too are the lives, wealth and honour of Muslims. In fact, the honour and respect of a believer
is even more sanctified. Once Ibn 'Umar ( looked towards the Ka'bah and said, "How great
you are and how great is your sanctity! However the sanctity of a believer is greater than
you in the sight of Allah." (Ibn Kathir)
Allah & prohibited murder and physical violence so that the lives of Muslims are protected.
He prohibited robbery and misappropriation so that the properties of Muslims are protected.
He prohibited backbiting, slander and vulgar language so that the honour of Muslims is
protected.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1525
وعن عائشة عليه، قالت: قُلْتُ للنبيّ ﴿: حَسْبُكَ مِنْ صَفِيَّةَ كَذَا وكَذَا . قَالَ بعضُ الرواةِ :
تَعْنِي قَصِيرَةً ، فقالَ : (( لَقَدْ قُلْتِ كَلِمَةَ لَوْ مُزِجَتْ بِمَاءِ البَحْرِ لَمَزَجَتْهُ ! )) قالت: وَحَكَيْتُ
لَهُ إِنْسَاناً فَقَالَ : (( مَا أُحِبُّ أَنِّي حَكَيْتُ إنْساناً وإِنَّ لِي كَذَا وَكَذَا )) . رواه أبو داود والترمذي
، وقال : (( حديث حسن صحيح )) .
ومعنى : (( مَزَجَتْهُ)) خَالَطَتْهُ مُخَالَطَةً يَتَغَيَّرُ بِهَا طَعْمُهُ أَوْ رِيحُهُ لِشِدَّةِ نَتْنِها وَقُبْحِهَا . وهذا مِنْ
أَبَلَغِ الزَّواجِرِ عَنِ الغِيبَةِ ، قَالَ الله تَعَالَى: ﴿وَمَا يَنْطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلاَّ وَحْىٌ يُّوْحَى﴾ .
'A'ishah wes narrates: "I said to the Messenger of Allah
: 'Such-and-such
in respect of Safiyyah is sufficient for you.' Some narrators state that she
referred to her being short. The Messenger of Allah
said: 'You have
made such a statement that if it were to be mixed with the water of the
ocean, it would pollute it.'
'Ā'ishah
% said: 'I related something about a person to the Messenger of
Allāh
so he said: 'I would never relate something about a person even
if I was given such-and-such in recompense." (Abū Dāwūd, Tirmidhī)
The words "pollute it" mean that it is polluted in such a way that its taste
or smell changes because of the terrible odour and stench of the pollutant.
This is one of the most eloquent forms of reproach against backbiting.
Allāh &s says: "He does not speak of his own desires. Whatever he says is
revelation revealed to him." (Sūrah al-Najm, 3-4)
Commentary
When a single undesirable statement has such disastrous effects on the largest of Allah's
creations in this world, namely the ocean, then one can imagine the effects of continuous
backbiting and slandering?
Imam Nawawī ds specifically quoted the verse at the end to indicate the severity of backbiting
and that the Messenger of Allah
was not speaking of his own accord, but in accordance
with divine revelation.
Scholars have stated that one should abstain from all the following forms of backbiting:

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1. Backbiting about another's physical features by saying that he is fat, short, dark in
complexion, ugly looking, etc., in order to disgrace him. Allah & has created all forms and
features, hence by mocking another person, one is objecting to the creation of Allah des.
2. Backbiting about another's clothing by saying that he wears cheap or ugly clothing.
3. Backbiting about another's family lineage by saying that he is from such-and-such tribe,
his forefathers were of a low caste, etc.
4. Backbiting about another's habits by saying that he is very weak, he sleeps too much, he
is lazy, he fears his wife, etc.
5. Backbiting about another's weakness in acts of worship by saying that he does not perform
his șalāh correctly, he does not perform Tahajjud salah, his only objective of performing 'Umrah
is shopping, etc.
5. Backbiting about another's sins by saying that he is very jealous, he lies a lot, he is
disrespectful to his parents, he drinks wine, etc.
However, if the intention for any of the above is to correct a person or to inform those who
can correct him, then it will not be regarded as backbiting.
Hadīth 1526
: (( لَمَّا عُرِجَ بِي مَرَرْتُ بِقَومٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ
قال : قال رسول الله
وعن أنس
يَخْمِشُونَ وُجُوهَهُمْ وَصُدُورَهُمْ فَقُلْتُ : مَنْ هُؤُلاءِ يَا جِبرِيلُ ؟ قَالَ : هَؤُلاءِ الَّذِينَ يَأْكُلُونَ
لُحُومَ النَّاسِ ، وَيَقَعُونَ فِي أَعْرَاضِهِمْ!)). رواه أبو داود .
Anas dog narrates that the Messenger of Allah
said: "When I was taken
up to the heavens (during Mi'raj), I passed by some people who had finger-
nails of copper, with which they were scratching their faces and chests. I
asked: 'Who are these people, O Jibra'il?' He replied: 'These are the people
who consumed the flesh of people and attacked their honour." (Abū Dāwūd,
Ahmad)
Commentary
Backbiting is similar to eating the raw flesh of one's dead brother - an action which is
regarded as most contemptible. Just as cannibals are despised and hated, so too is a person
who backbites.
According to some scholars, the literal meaning of the hadith applies, namely that one who
backbites, fills his belly with flesh of his Muslim brother. This is supported by the following
incident. A man came to the Messenger of Allah
and said, "O Messenger of Allah! Two

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RIYĀD AL-ȘĀLIĶĪN
women are fasting. They are on the verge of death due to excessive thirst." The Messenger
of Allāh
turned away. He returned in the afternoon and repeated what he had said. The
Messenger of Allah
said, "Call them." When they came a container was placed before
them, and they were commanded to vomit. The first one vomited blood, pus and flesh until
half the container was filled. Then the Messenger of Allah
commanded the second woman
to do the same. She also vomited pus, blood, fresh meat, etc. until the whole container was
full. Then the Messenger of Allah
said, "These two abstained from that which Allah had
permitted for them, and broke their fast on that which Allah had prohibited them from. They
sat together, eating the flesh of people. (Ahmad)
Hadith 1527
﴿ قَالَ : ((كُلُّ المُسْلِمِ عَلَى المُسْلِمِ حَرَامٌ : دَمُهُ
وعن أبي هريرة لهُ: أَنَّ رَسُولَ الله
وَعِرْضُهُ وَمَالُهُ )) . رواه مسلم .
Abū Hurayrah 4
narrates that the Messenger of Allah
said: "The
blood, honour and property of every Muslim is sacred for another Muslim."
(Muslim, Ahmad, Bayhaqī)
Commentary
The word "Muslim" has been used here to indicate that a true Muslim would never cause
harm to others as the literal meaning of a "Muslim" is one who gives security and safety to
others. When a Muslim gives safety to others, how can it ever be possible for him to cause
harm to the lives, honour and properties of fellow human beings?
CHAPTER 255
باب تحريم سماع الغيبة وأمر من سمع غيبةً مُحرَّمَةً بِرَدِّها والإنكارِ عَلَى قائلها فإنْ عجز أَوْ لم يقبل منه
فارق ذلك المجلس إن أمکنه
Chapter on the prohibition of listening to backbiting. The command for a
person who hears backbiting to refute it and prevent the speaker. If he is
unable to do so, or his objection is ignored, he should leave that gathering if
it is possible
Introduction
Just as backbiting is forbidden, listening to backbiting is also forbidden. If a person hears

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RIYĀD AL-ȘĀLIĶĪN
backbiting, he should do the following:
1. He should not form evil thoughts about the person whose evil qualities are mentioned.
2. He should not mention these qualities to others.
3. He should realise that the person who engaged in backbiting has committed a major sin,
and his speech is therefore not reliable in any case.
4. He should attempt to defend the honour of his Muslim brother. If he cannot do so, he
should immediately leave that gathering, showing his dislike for it. If his īman is weak and
does not permit him to object by leaving, he should excuse himself in some other way and
leave. If one is forced to remain in that gathering, he should engage in the dhikr of Allah &s
and istighfär, and he should regard the action of backbiting as evil.
قَالَ الله تَعَالَى: ﴿وَإِذَا سَمِعُوا اللَّغْوَ اعْرَضُوْا عَنْهُ﴾ (القصص : ٥٥)،
Allāh &s says: "When they hear futile talk, they turn away from it." (Sūrah
al-Qasaș, 55)
وقال تَعَالَى: ﴿وَالَّذِيْنَ هُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ﴾ (المؤمنون: ٣)،
Allāh & says: " ... who turn away from futility." (Sūrah al-Mu'minūn, 3)
وقال تَعَالَى: ﴿إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَئِكَ كَانَ عَنْهُ مَسْئُوْلًا﴾ (الإسراء: ٣٦)،
Allāh &s says: "Indeed questioning shall take place with regard to the ears,
the eyes and the hearts." (Sūrah Banī Isra'īl / al-Isra', 36)
وقال تَعَالَى: ﴿وَإِذَا رَأَيْتَ الَّذِيْنَ يَخُوْضُوْنَ فِىَّ أَيْتِنَا فَاَعْرِضْ عَنْهُمْ حَتَّى يَخُوْضُوْا فِىْ
حَدِيْثٍ غَيْرِهٍ وَاِمَّا يُنْسِيَّكَ الشَّيْطُنُ فَلَا تَقْعُدْ بَعْدَ الذِّكْرِى مَعَ الْقَوْمِ الظُّلِمِيْنَ﴾ ( الأنعام
: ٦٨ ) .
Allāh &s says: "When you see those who engross themselves with Our
verses, then turn away from them until they engage in some other talk.
Should Shaitan cause you to forget, then after recalling, do not sit with
the unjust people." (Sūrah al-An'ām, 68)