Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
5. With relevance to this chapter, the wealth of an orphan should never be usurped or
consumed. The reason for this is that an orphan is young and weak and therefore requires
assistance. To exploit this weakness for one's personal benefit is oppression.
6. Fleeing from the battlefield when one is face to face with the enemy is Haram (prohibited).
7. Slandering a chaste, innocent believing woman of having committed adultery is a major
sin. It is also strongly condemned in the Qur'an.
CHAPTER 287
باب تغلیظ تحریم الربا
Chapter on the severe prohibition of usury
Introduction
Usury or interest literally means to increase. Technically, it refers to giving a loan which
is to be paid back after a stipulated time period with the added condition of an additional
amount in excess of the principal loan amount.
Usury is harmful from a spiritual and social perspective. It is important to note in this regard
that Allah &s in the Qur'an declared war against those who indulge in interest, and did not
mention a similar warning for adultery, theft and hijacking despite the severity of these sins.
If interest is permitted in society, it will result in various harms, some of which are as follows:
1. The wealthy and affluent will take charge of matters and assist only those who they
approve of.
2. The wealthy and affluent will establish a monopoly over goods. They will raise and drop
prices at will.
3. Generosity will cease to exist in the hearts of men. Let alone assisting others, people will
begin to compete for wealth and power on an unprecedented level.
4. Instead of being merciful to the poor, money-lenders will seek to exploit the misfortune
of the poor for their own selfish interests.
5. The result of indulging in interest is that one develops such greed for wealth that he cannot
distinguish between good and evil.
6. As the Qur'an mentions, interest dealings decrease real wealth because Allah's & blessings
are withdrawn from it.

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قَالَ اللهُ تَعَالَى: ﴿الَّذِيْنَ يَأْكُلُوْنَ الرِّبُوا لَا يَقُوْمُوْنَ إِلَّ كَمَا يَقُوْمُ الَّذِى يَتَخَبَّطُهُ الشَّيْطُنُ
مِنَ المَسِّ ذُلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرَّبُوا وَاَحَلَّ اللهُ الْبَيْعَ وَحَرَّمَ الرِّبُوا فَمَنْ جَاءَهُ
مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانْتَهِى فَلَهُ مَا سَلَفَ وَأَمْرُةً إِلَى اللهِ وَمَنْ عَادَ فَأُولَئِكَ اَصْحُبُ النَّارِ هُمْ
فِيْهَا خُلِدُوْنَ يَمْحَقُ اللهُ الرِّبُوا وَيُرْبِى الصَّدَقْتِ﴾ - إِلَى قَوْله تَعَالَى: ﴿يَأَيُّهَا الَّذِيْنَ أُمَنُوا
اتّقُوا اللهَ وَذَرُوْا مَا بَقِىَ مِنَ الرِّبُوا﴾ (البقرة: ٢٧٥ - ٢٧٨).
Allāh & says: "Those who devour usury (interest) will not stand (on the
day of Qiyamah) except like the standing of a person whom Shaitan has
confounded with his touch. This is because they say: 'Trading is like usury,'
whereas Allah has permitted trading and prohibited usury. So one who
receives the admonition from his Sustainer and abstains (from devouring
usury), shall not be punished for the past and his affair is for Allah (to
judge). And whoever returns (to usury), are the dwellers of the Fire. They
shall abide therein forever. Allah will destroy usury and will increase charity.
And Allah is not pleased with the ungrateful sinners. Those who believe,
do good deeds, establish salah and give zakāh, will have their reward with
their Sustainer. On them shall be no fear nor will they grieve. O believers!
Fear Allah and forsake what remains of usury if you are believers." (Sūrah
al-Baqarah, 275-278)
وأما الأحاديث فكثيرة في الصحيح مشهورة ، مِنْهَا حديث أبي هريرة السابق في الباب قبله .
There are numerous authentic ahadith which are well-known in this regard.
Among them is the hadith of Abu Hurayrah 4% mentioned in the previous
chapter.
Hadith 1615
آكِلَ الرِّبَا وَمُوكِلَهُ . رواهُ مسلم ، زاد الترمذي
وعن ابن مسعود رضيّهُ قَالَ: لَعَنَ رسول الله
وغيره : وَشَاهِدَيْهِ وَكَاتِبَهُ .
Ibn Mas'ūd dog narrates: "The Messenger of Allah
cursed the one who
takes usury and the one who gives it." (Muslim)
Imam Tirmidhī «, and others add: "and the one who witnesses it and who
records it." (Tirmidhī, Nasa'ī)

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Commentary
The philosophy of interest contradicts the dictates of spirituality, sympathy, charity and
humanity, hence it is an accursed institution in many respects. The fact that the Messenger
cursed those who serve as witnesses and those who record such transactions, illustrates
the gravity of the sin, and also teaches us that it is Haram (forbidden) to assist or be an
accomplice in sin.
CHAPTER 288
باب تحريم الرياء
Chapter on the prohibition of showing-off
قَالَ الله تَعَالَى: ﴿وَمَّا أُمِرُؤَا إِلَّ لِيَعْبُدُوا اللهَ مُخْلِصِيْنَ لَهُ الدِّيْنَ حُنَفَآءَ﴾ ( البينة: ٥)،
Allāh &s says: "They had been commanded only to worship Allah, devoting
their religion solely to Him and turning away from other religions." (Sūrah
al-Bayyinah, 5)
وقال تَعَالَى: ﴿لَا تُبْطِلُوْا صَدَقْتِكُمْ بِالْمَنِّ وَالْأَذى كَالَّذِى يُنْفِقُ مَالَهُ رِئَآءَ النَّاسِ﴾ (البقرة
: ٢٦٤ ) ،
Allāh &s says: "Do not destroy your charity by reminding others of your
favour and causing harm like the person who spends his wealth in order
to show the people." (Sūrah al-Baqarah, 264)
وقال تَعَالَى: ﴿يُرَاءُوْنَ النَّاسَ وَلَا يَذْكُرُوْنَ اللّهَ الاَّ قَلِيْلاً﴾ (النساء : ١٤٢).
Allāh & says: " ... to show people and they remember Allah only a little."
(Sūrah al-Nisā', 142)
Hadīth 1616
يقولُ : (( قَالَ الله تَعَالَى: أَنَا أَغْنَى
وعن أَبي هريرة ﴿هُ قَالَ : سَمِعْتُ رسول الله
الشُّرَكَاءِ عَنِ الشِّرْكِ ، مَنْ عَمِلَ عَمَلاً أَشْرَكَ فِيهِ مَعِي غَيْرِي تَرَكْتُهُ وَشِرْكَهُ)) . رواه مسلم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah & narrates: I heard the Messenger of Allah
saying: "Allāh
des said: 'In comparison to other partners, I am the most independent of
shirk (associating partners with Allah). One who does an action in which
he associates others besides Me with Me as partners, I abandon him and
what he associates with Me."" (Muslim)
Commentary
One who does an action to show others or to acquire wealth, status or praise, is deprived of
divine reward because of his lack of sincerity. An example of such a person is one who gives
charity so that people would regard him as generous. This is regarded as partial shirk and
such a person will be told on the day of Qiyamah to claim his reward from those for whom
he did the action.
Hadith 1617
وعنه ، قَالَ: سَمِعْتُ رسول الله ﴿ يقول: ((إِنَّ أَولَ النَّاسِ يُقْضَى يَومَ الِيَامَةِ عَلَيْهِ رَجُلٌ
اسْتُشْهِدَ ، فَأَتِيَ بِهِ ، فَعَرَّفَهُ نِعْمَتَهُ ، فَعَرَفَهَا ، قَالَ : فَمَا عَمِلْتَ فِيهَا ؟ قَالَ : قَاتَلْتُ فِيكَ حَتَّى
اسْتُشْهِدْتُ . قَالَ: كَذَبْتَ ، وَلَكِنَّكَ قَاتَلْتَ لَأَنْ يُقَالَ: جَرِيءٌ ! فَقَدْ قِيلَ ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ
عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ تَعَلَّمَ العِلْمَ وَعَلَّمَهُ ، وَقَرَأَ القُرآنَ، فَأَتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ
فَعَرَفَهَا. قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ العِلْمَ وَعَلَّمْتُهُ ، وَقَرَأْتُ فِيكَ القُرآنَ ، قَالَ:
كَذَبْتَ ، وَلكِنَّكَ تَعَلَّمْتَ لِيُقَالَ: عَالِمٌ ! وَفَرَأْتَ القُرْآنَ لِيُقَالَ: هُوَ قَارِئٌ ؛ فَقَدْ قِيلَ ، ثُمَّ أُمِرَ
بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ وَسَّعَ اللهُ عَلَيْهِ ، وَأَعْطَاهُ مِنْ أصْنَافِ المَالِ
، فَأَتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ ، فَعَرَفَهَا. قَالَ : فَمَا عَمِلْتَ فِيهَا ؟ قَالَ: مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أنْ
يُنْفَقَ فِيهَا إِلَّ أَنْفَقْتُ فِيهَا لَكَ. قَالَ: كَذَبْتَ ، ولكِنَّكَ فَعَلْتَ لِيُقَالَ: جَوَادٌ ! فَقَدْ قِيلَ ، ثُمَّ أُمِرَ
بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ )) . رواه مسلم .
(( جَرِيءٌ)) بفتح الجيم وكسر الراء والمد : أيْ شُجَاعٌ حَاذِقٌ .
Abū Hurayrah 4% narrates: I heard the Messenger of Allah
saying: "The
first person who will be judged on the day of Qiyamah will be a martyr.
He will be brought forward, and will be reminded of Allah's favours and
he will acknowledge them. Allah will then ask him: 'What did you do with
them?' He will reply: 'I fought for Your sake until I was martyred.' Allah
will say: 'You are a liar. Rather, you fought so that it would be said: 'He is
very brave.' And so it was said.' The command will then be given and he

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will be dragged on his face until he is thrown into the Hell-fire."
"Next, a person who acquired knowledge, conveyed it to others, and recited
the Qur'an will be brought forward. He will be reminded of Allah's favours
and he will acknowledge them. Allah will then ask him: 'What did you do
with them?' He will reply: 'I acquired knowledge, conveyed it to others,
and recited the Qur'an for Your sake.' Allah will say: 'You are a liar. Rather,
you studied so that it would be said: 'He is a scholar.' And you recited the
Qur'an so that it would be said: 'He is a reciter.' And so it was said.' The
command will then be given and he will be dragged on his face until he
is thrown into the Hell-fire."
"Next, a person whom Allah blessed with abundant wealth and various
types of property will be brought forward. He will be reminded of Allah's
favours and he will acknowledge them. Allah will then ask him: 'What did
you do with them?' He will reply: 'I spent wealth for Your sake in every
avenue which You desired wealth to be spent in.' Allah will say: 'You are a
liar. Rather, you spent it so that it would be said: 'He is very generous.' And
so it was said. The command will then be given and he will be dragged on
his face until he is thrown into the Hell-fire." (Muslim, Hakim)
Commentary
These three types of people will be punished because they lacked sincerity in their actions.
Their actions were noble, but because they were done to gain praise in this world, they will
amount to nothing on the day of Qiyamah.
The narration of Tirmidhi states that Abu Hurayrah
fell unconscious three times when
narrating this hadīth. Amīr Mu āwiyah
cried when he heard this hadith and said that
when the condition of these three eminent people will be such, what hope will there be for
ordinary people who were deficient in their intentions.
Hadith 1618
وعن ابن عمر ﴿ه: أن نَاساً قَالُوا لَهُ: إِنَّا نَدْخُلُ عَلَى سَلَاَطِينَنَا فَتَقُولُ لَهُمْ بِخِلاَفِ مَا نَتَكَلَّمُ
إِذَا خَرَجْنَا مِنْ عِنْدِهِمْ ؟ قَالَ ابْنُ عُمَرَ عِه: كُنَّا نَعُدُّ هَذَا نِفاقاً عَلَى عَهْدِ رسول الله
رواه البخاري .
Muhammad ibn Zayd narrates that some people said to his grandfather,

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RIYĀD AL-ȘĀLIĶĪN
'Abdullah ibn 'Umar : "When we go to our leaders, we speak contrary to
that which we say when we are not with them." He said: "During the era
of the Messenger of Allah
, we considered this as hypocrisy." (Bukhārī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 1541. It is repeated here to
highlight that a person should give sincere advice to his leaders. He should not speak to
them in a manner that supports or encourages their injustices. He should, as a narration
mentions, speak the truth "even if it is bitter."
Hadīth 1619
٤ : (( مَنْ سَمَّعَ سَمَّعَ الله بِهِ ،
قَالَ : قَال النبيَّ
و عن جندب بن عبد الله بن سفیان
وَمَنْ يُرائِي يُرائِي اللهُ بِهِ )) . متفق عَلَيْهِ .
ورواه مسلم أيضاً من رواية ابن عباس ◌َـ
(( سَمَّعَ)) بتشديد الميم ، ومعناه: أظهر عمله للناس رِياءً . (( سَمَّعَ اللهُ بِهِ )) أيْ : فَضَحَهُ
يَوْمَ القِيَامَةِ . ومعنى : (( مَنْ رَاءى)) أيْ: مَنْ أَظْهَرَ لِلنَّاسِ العَمَلَ الصَّالِحَ لِيَعْظُمَ عِنْدَهُمْ .
((رَاءى اللهُ بِهِ )) أيْ: أَظْهَرَ سَرِيرَتَهُ عَلَى رُؤُوسِ الخَلَائِقِ .
Jundub ibn 'Abdillah ibn Sufyan 4% narrates that the Messenger of Allah
said: "One who does an action to make people know of it, Allah will
make him known because of it, and one who does an action to show off,
Allāh will show him off." (Bukhārī, Muslim, Ahmad)
Commentary
According to Imam Nawawī , the hadith means that "one who does an action to make
people know of it," Allah will disgrace him on the day of Qiyamah, and "one who does an
action to show off," his secret will be exposed before all on that day.
In essence, the hadith teaches us that those who do actions sincerely and secretly are loved
by others and will be honoured by Allah &s in the Hereafter.
Hadith 1620
: (( مَنْ تَعَلَّمَ عِلْماً مِمَّا يُبْتَغَى بِهِ وَجْهُ اللهِ
وعن أبي هريرة ﴿هَ، قَالَ : قَالَ رسول الله
وَ لاَ يَتَعَلَّمُهُ إِلَّ لِيُصِيبَ بِهِ عَرَضاً مِنَ الدُّنْيَا، لَمْ يَجِدْ عَرْفَ الجَنَّةِ يَوْمَ القِيَامَةِ )) يَعْنِي :

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رِيحَهَا . رواه أبو داود بإسنادٍ صحيحٍ والأحاديث في الباب كثيرةٌ مشهورةٌ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "One who
acquires knowledge by which the pleasure of Allah is sought, in order to
acquire worldly gains, will not experience the fragrance of Paradise on the
day of Qiyāmah." (Abū Dāwūd, Ibn Mājah, Ahmad)
Commentary
This hadith was mentioned in a previous chapter. See hadith 1391
Acquiring Islamic knowledge is worship and a means of attaining closeness to Allah &S. One
who destroys this noble concept by acquiring knowledge for worldly gains, settles for an
unwise temporary gain and will not be rewarded in the Hereafter for his efforts.
CHAPTER 289
باب ما يتوهم أَنَّه رياء وليس هُوَ رياء
Chapter on what might appear to be showing-off, but is not showing off
Hadīth 1621
: أَرَأيْتَ الرَّجُلَ الَّذِي يَعْمَلُ العَمَلَ مِنَ الخَيْرِ ،
وعن أَبي ذرٍ ﴿ُّهُ قَالَ : قِيلَ لِرسولِ الله
وَيَحْمَدُهُ النَّاسُ عَلَيْهِ ؟ قَالَ : (( تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِنِ )) . رواه مسلم .
Abu Dharr dog narrates that the Messenger of Allah
was asked: "What
do you think of a person who does a good action and people praise him for
it?" He replied: "That is the immediate glad tiding for a believer." (Muslim,
Ahmad)
Commentary
When a person is praised for a good action without him requesting or expecting praise, it is
a sign that Allah & is pleased with him and loves him. Due to Allah's & love for him, the
creation also love him and he gains acceptance in their sight.
This hadith is supported by another which states that when Allah & loves a sincere believer,
He commands Jibra'il to also love him. Jibra'il then commands all the angels to love him and
this then filters down to the earth, where all of the creation begin to love him.

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RIYĀD AL-ȘĀLIĶĪN
Additional Points
v A person should not abandon a good action for fear of ostentation. He should rather
correct his intention, proceed with the action and then seek forgiveness after completing
it.
CHAPTER 290
باب تحريم النظر إِلَى المرأة الأجنبية والأمرد الحسن لغير حاجة شرعية
Chapter on the prohibition of looking at a strange woman or a young boy
without a valid Shar'ī reason
قَالَ الله تَعَالَى: ﴿قُلْ لِّلْمُؤْمِنِيْنَ يَغُضُّوْا مِنْ أَبْصَارِهِمْ﴾ (النور: ٣٠)،
Allāh &s says: "Tell the believing men that they should lower their gazes."
(Sūrah al-Nūr, 30)
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-Isrā, 36)
وقال تَعَالَى: ﴿يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِى الصُّدُوْرُ﴾ ( غافر: ١٩ )،
Allāh && says: "Allah knows the fraud of the eyes and what the hearts
conceal." (Sūrah al-Ghafir/al-Mu'min, 19)
وقال تَعَالَى : ﴿إِنَّ رَبَّكَ لَبِلْمِرْصَادِ ﴾ ( الفجر
Allāh &s says: "Verily your Sustainer is Ever Vigilant." (Sūrah al-Fajr, 14)
Hadith 1622
، قَالَ : ((كُتِبَ عَلَى ابْنِ آدَمَ نَصِيبُهُ مِنَ الزِّنَا مُدْرِكُ ذَلِكَ
وعن أبي هريرة وطُّهِ: أنَّ النبيَّ
لا مَحَالَةَ: العَيْنَانِ زِنَاهُمَا النَّظَرُ، وَالأَذْنَانِ زِنَاهُمَا الاسْتِمَاعُ، وَاللِّسَانُ زِناهُ الكَلامُ ، وَاليَّدُ
زِنَاهَا الْبَطْشُ ، وَالرِّجْلُ زِنَاهَا الخُطَا، والقَلْبُ يَهْوَى وَيَتَمَنَّى، وَيُصَدِّقُ ذَلِكَ الفَرْجُ أَوْ يُكَذِّبُهُ

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)) . متفق عَلَيْهِ . هَذَا لفظ مسلم ، ورواية البخاري مختصرَةً .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Preordained
for the son of Adam is his share of adultery which he will inevitably acquire.
The adultery of the eyes is looking. The adultery of the ears is listening. The
adultery of the tongue is speaking. The adultery of the hand is touching.
The adultery of the foot is walking. The heart fantasises and desires. The
private part either affirms it or rejects it." (Bukhārī, Muslim, Ahmad)
Commentary
Adultery is of two types: literal (a man having sexual relations with a woman without any
Shar 7 link between them such as marriage, etc.), and figurative (the actions of the eyes, ears,
hands, feet and heart when these are used in a prohibited manner to stimulate the sexual
desires). The latter category has been associated with adultery because of the potential of it
leading to the first category of adultery.
A believer is cautioned to avoid all avenues that lead to adultery. The Qur'an states,
﴿وَلَا تَقْرَبُوا الزِّى إِنَّهْ كَانَ فَاحِشَةً وَسَآءَ سَبِيْلًا﴾
And do not even draw near to fornication. It is truly an indecent act and the
worst of ways. (Sūrah Banī Isrā'īl/al-Isrā, 32)
The figurative avenues of adultery are most often responsible for the actual act of adultery,
as the Arabs say,
نظرة فابتسامة فسلام فكلام فموعد فلقاء
A look, then a smile, then a greeting, then a discussion, then an appointment
and then a meeting.
Hadīth 1623
وعن أبي سعيد الخُدرِيِّ رِّله، عن النبيِّين﴿ه، قَالَ: ((إيّاكُمْ والجُلُوسِ فِي الطَّرُقَاتِ!))
قالوا: يا رسولَ الله، مَا لَنَا مِنْ مَجَالِنَا بُّدٌّ، نَتَحَدَّثُ فِيهَا. فَقَالَ رسولُ اللهِ﴾: ((فَإِذَا أَبَيُمْ
إِلَّ المَجْلِسَ، فَأَعْطُوا الطَّرِيقَ حَقَّهُ )) قَالُوا: وَمَا حَقُّ الطَّريقِ يَا رسولَ اللهِ ؟ قَالَ: (( غَضُّ
البَصَرِ ، وَكَفُّ الأَذَى ، وَرَدُّ السَّلاَمِ ، والأمرُ بالمَعْرُوفِ ، والنَّهيُ عنِ المُنْكَرِ )) متفق عَلَيْهِ .
Abū Sa īd al-Khudrī dog narrates that the Messenger of Allah
as said: "Abstain

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from sitting on pathways." The Sahabah " replied: "O Messenger of Allah!
We have no choice because this is where we sit and have our discussions."
The Messenger of Allah
said: "If you have no alternative but to sit there,
then fulfil the rights of the pathways." The Sahabah asked: "What are
the rights of the pathways, O Messenger of Allah?" He replied: "Lowering
the gaze, removing harmful objects, replying to the salam, commanding
good and forbidding evil." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 190. The lowering of the gaze
here means to avoid gazing at women whom one is not permitted to look at in Shari ah.
Hadīth 1624
وعن أبي طلحة زيد بن سهل ﴿هُ قَالَ: كُنَّا قُعُوداً بالأفْنِيَةِ نَتَحَدَّثُ فِيهَا فَجَاءَ رسولُ اللهِ
فَقَامَ عَلَيْنَا، فَقَالَ: (( مَا لَكُمْ وَلِمَجَالسِ الصُّعُدَاتِ؟ اجْتَنِبُوا مَجَالِسَ الصُّعُدَاتِ )) فقُلْنَا :
إِنَّمَا قَعَدْنَا لِغَيْرِ مَا بَأْسٍ ، قَعَدْنَا نَذَاكَرُ ، وَنَتَحَدَّثُ . قَالَ : (( إمَّا لَاَ فَدُّوا حَقَّهَا : غَضُّ البَصَرِ
، وَرَدُّ السَّلاَمِ ، وَحُسْنُ الكَلامِ )) . رواه مسلم .
(( الصُّعُدات )) بضمِ الصاد والعين : أيْ الطُّرقَات .
Abū Țallah Zayd ibn Sahl 4
s narrates: "We were sitting in the area around
the front courtyard of a house talking with each other when the Messenger
of Allah
came and stood over us. He said: 'Why have you gathered on the
roadsides? Abstain from gathering on the roadsides.' We said: 'We are sitting
for a reason which is not prohibited. We are merely sitting and conversing.'
He said: 'If you insist on doing so, then fulfil its rights: lowering the gaze,
replying to the salam and speaking in the correct manner." (Muslim, Ahmad)
Commentary
"Speaking in the correct manner," means avoiding backbiting, carrying tales, speaking lies
and other such futile talk. It also includes greeting others, being polite, directing people to
their destinations, etc.
Hadith 1625
عن نَظَرِ الفَجْأَةِ فَقَالَ : (( اصْرِفْ بَصَرَكَ )) .
قَالَ : سألت رسول الله
وعن جرير رضـ

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RIYĀD AL-ȘĀLIĶĪN
رواه مسلم .
Jarīr dog narrates: "I asked the Messenger of Allah
about an unintentional
gaze (at a strange woman). He replied: 'Turn away your gaze."" (Muslim,
Ahmad, Abū Dāwūd)
Commentary
If a man's gaze unintentionally falls upon a strange woman or a young handsome boy, then it
is compulsory to immediately turn away. The first unintentional gaze is forgiven, however if
a person continues staring or begins fantasizing, then he will be guilty of sin. This is proven
from the hadith in which the Messenger of Allah
said to 'Alī de, "O 'Ali! Do not cast a
second gaze after the first because the first is forgiven, but not the second." (Abū Dawud,
Tirmidhī)
The pardoning of the first gaze is only applicable to those circumstances and occasions where
a woman is not expected to appear. Hence, when one is at a place where women are bound
to be present such as shopping areas, public places, offices, etc, one should lower the gaze.
The benefits of protecting one's gaze are many:
1. One experiences the sweetness of īmān.
2. It guarantees peace of mind because, as Imam Ghazalī
mentioned, if the woman is
unattractive, a person regrets having looked, and if she is good looking, he regrets not having
her for himself.
3. If one controls his gaze, he will appreciate his wife's beauty and she will remain attractive
to him. When one gazes at other women, he will not appreciate the beauty of his wife because
Shaitan beautifies the features of strange women to lead him astray.
4. The family members of one who is chaste will also remain chaste as the Messenger of Allah
said, "Be chaste, your women will remain chaste." (Majma' al-Zawa'id)
5. It is the experience of the pious that when a person is overcome with the desire to sin,
but restrains himself, then his supplication at that moment is readily accepted by Allah &s.
6. One will be saved from punishment in the Hereafter.
On the contrary, evil glances have many harms:
1. The sweetness of worship is removed because evil glances disincline one to worship Allah
2. They create discord and confrontations between couples.

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RIYĀD AL-ȘĀLIĶĪN
3. A person who does not control his gaze is removed from the mercy of Allah de and is
cursed by the Messenger of Allah
4. Evil glances darken and pollute the heart.
5. Lustful gazes lead to inclination and then love which overpowers the thinking power and
intellect. This results in illicit love affairs which cause disgrace, emotional upheaval, marital
discord and a host of other problems.
6. Semen is lost in the form of nocturnal emissions, or even worse, masturbation or
fornication. This causes the bladder to weaken, because of which drops of urine and mazī
(pre-coital fluid) drip continuously from the private part. This causes confusion and anxiety
regarding tahārah (purity).
Hadīth 1626
، وعندهُ مَيْمُونَةٍ ، فَأَقْبَلَ ابنُ أُمِّ مَكْتُومٍ ،
وعن أُمَ سَلَمَة ◌ِه، قالت : كنتُ عِنْدَ رسول الله
وَذَلِكَ بَعْدَ أَنْ أُمِرْنَا بِالحِجَابِ فَقَالَ النِبِيُّ :﴿: ((احْتَجِبَا مِنْهُ)) فَقُلْنَا: يا رسولَ اللهِ، أَلَيْسَ
هُوَ أَعْمَى! لاَ يُبْصِرُنَا، وَلاَ يَعْرِفُنَا؟ فَقَالَ النَّبِيُّ: ﴿: ((أَفَعَمْيَاوَانِ أَنْتُمَا أَلَسْتُمَا تُبْصِرَانِهِ !؟
)) . رواه أبو داود والترمذي، وقال : (( حديث حسن صحيح )).
Umm Salamah vos narrates: "I was with the Messenger of Allah
while
Maymūnah @
was with him. Ibn Umm Maktum dos approached, and this
was after we had been commanded with hijab. The Messenger of Allah
said: 'Veil yourselves from him.' We said: 'O Messenger of Allah! Is he not
blind and therefore cannot see us and recognise us !? ' The Messenger of
Allāh
said: 'Are you two also blind? Can you not see him?" (Abū Dāwūd,
Tirmidhī, Ahmad)
Commentary
Scholars state that a strange woman should not gaze at a strange man. The Messenger of
Allāh
on another occasion, allowed 'A'ishah
s to watch the Abyssinians engaged in
throwing spears as she was not gazing at their bodies but their spears, and there was no fear
of evil. If there is any fear of evil, then it is Haram (impermissible) for a woman to look at a
man. Hence, women should lower their gazes before strange men, as this is the demand of
modesty and shame, and is in their best interests due to the immorality and permissiveness
of our current times.

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Hadith 1627
﴿، قَالَ: (( لاَ يَنْظُرُ الرَّجُلُ إِلَى عَوْرَةِ الرَّجُلِ ، وَلاَ
وعن أبي سعيد ﴿هُ: أنَّ رسول الله
المَرْأَةُ إِلَى عَوْرَةِ المَرْأَةِ ، وَلاَ يُفْضِي الرَّجُلُ إِلَى الرَّجُلِ فِي ثَوْبٍ وَاحِدٍ ، وَلاَ تُفْضِي المَرْأَةُ
إِلَى المَرْأَةِ فِي الثَّوْبِ الواحِدِ )) . رواه مسلم .
Abū Sa'īd 4% narrates that the Messenger of Allah
said: "A man should
not look at another man's private parts, nor a woman at another woman's
private parts. A man should not lie next to another man while sharing the
same sheet, nor should a woman lie next to another woman while sharing
the same sheet." (Muslim, Abū Dāwūd, Hakim)
Commentary
The private area of a male before another male and female besides one's wife, is from the
navel to below the knees. For others to look at any portion of this area is prohibited. It is
necessary for a male to always keep this area covered. This rule applies when there is no fear
of evil, in which case it will not be permissible to look at any part of his body.
A young boy whose beard has not emerged fully (approximately between the age of ten to
eighteen) is called an amrad. It is permissible to look at an amrad in cases of necessity like
buying, selling, teaching and nurturing, however if one's purpose is to take pleasure and
enjoyment from his beauty, then it is Harām (impermissible). The pious predecessors placed
emphasis on abstaining from looking, sitting and travelling with handsome beardless youths.
A tab'ī said, "I do not fear the danger of a wild animal let loose upon a scholar, as much as I
fear the danger of a beardless, handsome boy upon him." (Shu'ab al-Īmān)
The private area of a woman before another Muslim woman is from the navel to the knees.
In front of a non-Muslim woman, her whole body besides the face, the hands until the wrists,
and the feet should be covered. During times of necessity, such as child birth or examination
by a doctor, it is not permissible to expose more than what is necessary. Also, the parts of a
woman's body which cannot be looked at, cannot be touched by others as well.
The hadith also teaches us that two men or two women should not lie down in the state of
nakedness while sharing the same sheet because it is shameless and immoral, and can lead
to the evil action of homosexuality and lesbianism.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 291
باب تحريم الخلوة بالأجنبية
Chapter on the prohibition of being in privacy with a strange woman
قَالَ الله تَعَالَى: ﴿ وَإِذَا سَاَلْتُمُوْهُنَّ مَتَاعًا فَسْتَلُوْهُنَّ مِنْ وَّرَاءِ حِجَابٍ﴾ (الأحزاب: ٥٣).
Allāh & says: "When you ask them for anything, then ask them from
behind a curtain." (Sūrah al-Aḥzāb, 53)
Hadith 1628
وعن عقبة بن عامر طه: أنَّ رسولَ اللهِ ﴿®، قَالَ: ((إِيَّاكُمْ وَالدُّخُولَ عَلَى النِّسَاءِ!)) فَقَالَ
رَجُلٌ مِنَ الأَنْصَارِ : أَفَرَأيْتَ الحَمْوَ ؟ قَالَ : ((الحَمْوُ المَوْتُ! )) . متفق عَلَيْهِ .
(( الحَمْو )) : قَرِيبُ الَّوْجِ كَأَخِيهِ ، وابْنِ أَخِيهِ ، وَابْنِ عَمِّهِ .
'Uqbah ibn 'Āmir å
" narrates that the Messenger of Allah
said: "Avoid
mixing with women." A man from the Ansar asked: "What about a husband's
relatives?" He replied: "The husband's relatives are death." (Bukhārī, Muslim,
Ahmad)
The husband's relatives refer to his brother, nephew, cousin, etc.
Commentary
The hadith warns men from being in solitude with, or in the company of, strange women.
Scholars have explained the phrase, "the husband's relatives are death," as follows:
1. Such harm may be caused in the family due to intermingling of these family members, that
the sorrow experienced thereafter will be equivalent to a death in the household.
2. Just as death destroys life, unrestricted intermingling between them can cause such evils
which will be the cause of destroying one's physical and worldly life.
3. The fear of getting involved with them in a prohibited manner is greater and the harm
is more severe because they gain access and seclusion more easily as compared to other
strange men and women.

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4. It was as if the Messenger
said, "Protect yourself from such intermingling like you
protect yourself from death."
Hence, just as a woman observes hijab from strangers, hijab should be observed from non-
mahram males of the family, since the harm caused by sin between them is extremely great.
The following male family members are regarded as strangers for a female: cousins (both the
parent's brother's or sister's sons), brothers-in-law (sister's husband and husband's brother),
the father's sister's husband, the mother's sister's husband, and the husband's uncles and
nephews.
Hadīth 1629
: أَنَّ رسولَ اللهِ ﴿ قَالَ: ((لاَ يَخْلُونَّ أَحَدِكُمْ بامْرَأَةٍ إِلَّ مَعَ ذِي مَحْرَمِ
وعن ابن عباس
)) . متفق عَليْهِ .
Ibn 'Abbas dog narrates that the Messenger of Allah
said: "None of you
should be in privacy with a (strange) woman unless it is in the presence
of a mahram." (Bukhārī, Muslim, Ahmad)
Vocabulary and Definitions
A mahram refers to a man who a woman can never marry such as her father (or grandfather,
great-grandfather, etc.), her father-in-law (grand father-in-law, great grand-father-in-law,
etc.), her children and descendants, her husband's children from another marriage, her
brothers (real brothers and half brothers), her brother's children and her sister's children.
Besides these men, it is necessary for a woman to observe hijab from all other men.
Commentary
This hadith was mentioned previously. See hadith 990. It teaches us that it is prohibited
for a man to be in seclusion with a strange woman as this can easily lead them to commit
immoral actions. This prohibition will therefore apply to males being in solitude with female
secretaries, domestic workers, nurses, female assistants, etc. It is similarly prohibited for
women to be in solitude with male workers, drivers, etc.
Hadith 1630
﴾ : ((حُرْمَةُ نِسَاءِ الْمُجَاهِدِينَ عَلَى القَاعِدِينَ كَحُرْمَةِ
وعن بُرِيدَةَ ﴿هُ قَالَ : قَالَ رسولُ الله
أُمَّهَاتِهِمْ، مَا مِنْ رَجُلٍ مِنَ الفَاعِدِيْنَ يَخْلُفُ رَجُلاً مِنَ المُجَاهِدِينَ فِي أَهْلِهِ ، فَيَخُونُهُ فِيهِمْ
إِلَّ وَقَفَ لَهُ يَوْمَ القِيَامَةِ، فَيَأْخُذُ مِنْ حَسَنَاتِهِ مَا شَاءَ حَتَّى يَرْضى)) ثُمَّ النَّفَتَ إِلَيْنَ رسولُ اللهِ

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فَقَالَ: (( مَا ظَنُّكُمْ؟ )). رواه مسلم .
Buraydah
narrates that the Messenger of Allah
said: "The sanctity
of the wives of those who go out in jihad with respect to those who stay
behind is like the sanctity of their own mothers. Any man who stays behind
looking after the family of the mujahid and betrays him regarding them,
will be made to stand before the mujahid on the day of Qiyamah and he
will take as many good deeds from him as he likes until he is pleased."
The Messenger of Allah &
then turned towards us and said: "What do you
think about that?" (Muslim, Ahmad, Abū Dāwūd, Nasa'ī)
Commentary
Dishonouring the wives of the mujahidin in the latter's absence is Haram and tantamount
to dishonouring one's mother because it is an extremely grave sin in the sight of Allah
&S. A successful Muslim society is established upon the foundation of Muslims respecting
each other and assisting each other for their collective growth and development. Those who
proceed in jihad, establish Islam and defend those at home, and it is highly improper to use
the opportunity of a mujahid's absence to dishonour him and his family.
Scholars have given various possible meanings of the phrase, "What do you think about that?"
1. In other words, "Do you think that the mujahid will leave any of that man's good deeds?"
2. In other words, "Do you think that this is the only rank and status the mujahid will enjoy?"
3. In other words, "Do you doubt the mujahidin receiving this recompense?" If you do not
doubt it, then abstain from this sin at all costs.
CHAPTER 292
باب تحريم تشبه الرجال بالنساء وتشبه النساء بالرجال في لباس وحركة وغير ذَلِكَ
Chapter on the prohibition of men imitating women and women imitating
men in dressing, movements, etc.
Hadith 1631
عن ابن عباس ﴿هَا، قَالَ: لَعَنَ رسُولُ اللهِ ﴿ المُخَِّينَ مِنَ الرِّجَالِ، وَالمُتَرَجِّلاَتِ مِنَ النِّسَاءِ.
وفي رواية : لَعَنَ رَسُولُ اللهِ ﴿ المُتَشَبِّهِينَ مِنَ الرِّجَالِ بالنِّسَاءِ، والمُتَشَبِّهَاتِ مِنَ النِّسَاءِ
بالرِّجَالِ . رواه البخاري .

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Abbas dog narrates: "The Messenger of Allah
cursed men who adopt
the ways of women and women who adopt the ways of men."
Another narration states: "The Messenger of Allah
cursed men who
imitate women and women who imitate men." (Bukhārī, Ahmad, Abū Dāwūd)
Commentary
Sesli refers to such men who adopt the style, actions, speech or dressing of women and are
termed effeminate. They are of two types: those who are naturally born with woman-like
traits, and those who intentionally adopt such traits. The first type are excused, while the
second are accursed. Similarly, those women who adopt the behaviour, dressing, actions and
speech of men are accursed.
The wisdom behind this prohibition is that such people violate the divine honour granted
to each gender, and they destroy the natural disposition and temperament upon which they
were created. This was one of the promises Shaitan made when he said,
﴿وَلَأَمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللهِ وَمَنْ يَّتَّخِذِ الشَّيْطُنَ وَلِيًّا مِّنْ دُوْنِ اللهِ فَقَدْ خَسِرَ خُسْرَانًا
مُّبِيْنَا﴾
I will command them and they will certainly change Allah's creation. Whoever
takes Shaitan as his friend instead of Allah has indeed incurred a manifest
loss. (Sūrah al-Nisā', 119)
Some examples of men imitating women include men lengthening their hair excessively,
wearing jewellery, shaving their beards, speaking in womanly tones, etc. Some examples of
women imitating men include women cutting their hair, wearing men's clothing, entering
professions which are suited to men, etc.
Hadith 1632
الرَّجُلَ يَلْبَسُ لِبْسَةَ المَرْأَةِ ، والمَرْأَةَ تَلْبِسُ
وعن أبي هريرةَ بِّهُ قَالَ : لَعَنَ رسُولُ الله
لِبْسَةَ الرَّجُلِ . رواه أبو داود بإسناد صحيح .
Abū Hurayrah 4)
¿ narrates: "The Messenger of Allah
cursed the man
who dresses like women and the woman who dresses like men." (Abū Dāwūd,
Ahmad)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Imam Nawawī as stated that when each gender is forbidden to imitate the other in dressing,
then imitation in movement, postures, gestures and voice applies to a greater extent due to
their greater unpleasantness. For a woman to imitate the intelligence, wisdom and knowledge
of men is not detested because 'A'ishah wes is described to have had similar intelligence to
that of men.
Hadith 1633
وعنه ، قَالَ: قَالَ رسولُ اللهِ ﴿: ((صِنْفَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا: قَومٌ مَعَهُمْ سِيَاط
كَأَذْنَابِ البَقَرِ يَضْرِبُونَ بِهَا النَّاسَ ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلاَتٌ مَائِلاَتٌ ، رُؤُوسُهُنَّ
كَأَسْئِمَةِ البُخْتِ المائِلَةِ لاَ يَدْخُلْنَ الجَنَّةَ ، وَلاَ يَجِدْنَ رِيحَهَا ، وإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةٍ
كَذَا وَكَذَا )) . رواه مسلم .
معنى ((كَاسِيَاتٌ)) أيْ: مِنْ نِعْمَةِ اللهِ ((عَارِيَاتٌ)) مِنْ شُكْرِهَا. وَقِيلَ مَعْنَاهُ: تَسْتُرُ بَعْضَ
بَدَنِهَا ، وَتَكْشِفُ بَعْضَهُ إِظْهَاراً لِجَمَالِهَا وَنَحْوِهِ . وَقِيلَ: تَلْبَسُ ثَوباً رَقِيقاً يَصِفُ لَوْنَ بَدَنِهَا .
وَمَعْنَى (( مائِلاَتٌ)) ، قِيلَ: عَنْ طَاعَةِ اللهِ وَمَا يَلْزَمُهُنَّ حِفْظُهُ (( مميلاتٌ )) أيْ : يُعَلِّمْنَ
غَيْرَهُنَّ فِعْلَهُنَّ المَذْمُومَ . وَقِيلَ: مَائِلاَتٌ يَمْشِينَ مُتَخْتِرَاتٍ ، مُمِيلاَتْ لَأَكْتَافِهِنَّ ، وقيلَ :
مائلاتٌ يَمْتَشْطِنَ الِمِشْطَةَ المَيلاءَ : وهي مِشطةُ البَغَايا ، و(( مُميلاتٌ)) يُمَشِّطْنَ غَيْرَهُنَّ
تِلْكَ الِمِشْطَةَ .
(( رُؤُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ )) أيْ: يُكَبِّرْنَهَا وَيُعَظِّمْنَهَا بِلَفِّ عِمَامَةٍ أَوْ عِصَابَةٍ أَوْ نَحْوِهَا .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "There
are two categories among the people of the Fire that I have not seen:
people who will have whips like the tails of cattle with which they will
lash people, and women who are dressed, but are naked. They will attract
and be inclined. Their heads will be like the humps of camels. They will
not enter Paradise nor smell its fragrance, although its fragrance can be
perceived from such-and-such a distance." (Muslim, Ahmad)
The meaning of "dressed" is having the bounties of Allah and "naked" is
not being thankful for them. It can also mean that she will cover part of
her body and expose part of it to expose her beauty. A third meaning is
that she will wear thin clothing which will expose the colour of her body.

319
RIYĀD AL-ȘĀLIĶĪN
Uyul means that they will be reluctant to obey Allah and what is necessary
for them to abide to. Su' means that they teach others their evil actions.
It is said that Boul and Eu' means to walk by swaying the shoulders. It is
said that Byl. means combing the hair like prostitutes to attract men, and
¿ means that they will comb the hair of other women in this manner.
"Their heads will be like the humps of camels" refers to them making them
large and high up by tying turbans, cloths, etc.
Vocabulary and Definitions
In addition to the definitions provided by the author, some scholars state that "women who
are dressed, but are naked," means that they will be dressed in this world, but naked in the
Hereafter or they will be dressed in clothing, but deprived of Allah's & mercy.
Commentary
This hadith is a prophecy of the Messenger of Allah
in which he described two categories
of people that would appear in later eras. Firstly, the hadith mentions that those who beat
people unjustly commit a crime which Islam prohibits. Secondly, it mentions the immoral
dressing and hairstyles of women. It is of interest to note that the Messenger's
description
of this second category, bears a striking resemblance to the women of our times.
Any person who has some knowledge of women's fashion, will know that women's clothing
nowadays is generally designed by capitalistic and immoral men so that women may exhibit
and flaunt their physical beauty in public. Clothing is designed to expose the body when she
walks or when the wind blows. The cuts and styles are such that they attract the glances
of men to those portions of the women's anatomy which are seductive and provocative.
Frequently, such stunning embroidery is utilised that dazzles the sight in order to invite
the perverted gazes of men. It is absolutely tragic and heart-breaking to note that a multi-
million dollar industry is also developing amongst Muslims with similar objectives, in the
name of 'hijab fashion.'
It should be understood that it is permissible, and in fact advisable, for a wife to dress
attractively for her husband within the confines of her home, however for women to adorn
such clothing in public which exposes their beauty to all and sundry is contrary to the
modesty Islam demands of them. Dressing in flimsy, tight, transparent or revealing clothing
is tantamount to furthering the objectives of Shaitan because he desires to denude women
as the Qur'an states,

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RIYĀD AL-ȘĀLIĶĪN
﴿لَا يَفْتِنَّكُمُ الشَّيْطُنُ كَمَآ أَخْرَجَ آَبَوَيْكُمْ مِّنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْاْتِهِمَا﴾
Never let Shaitan mislead you as he removed your parents from Paradise,
tearing off from them their clothing to expose to them their private parts.
(Sūrah al-A'rāf, 27)
Further, Muslim women are advised not to imitate the immorality of shameless women, and
to conceal themselves so that their honour and respect remains intact. By removing the sense
of shame and modesty which Allah & has placed within them, they bring upon themselves
innumerable harms in this world and the Hereafter.
CHAPTER 293
باب النهي عن التشبه بالشيطان والكفار
Chapter on the prohibition of imitating Shaitan and the disbelievers
Hadith 1634
: (( لاَ تَأْكُلُوا بِالشِّمَالِ ، فَإِنَّ الشَّيْطَانَ يَأْكُلُ ويَشربُ
قَالَ : قَالَ رسولُ اللهِ.
عن جابر نفي
بِشِمَالِه )) . رواه مسلم .
Jābir
narrates that the Messenger of Allah
said: "Do not eat with
the left hand because Shaitan eats and drinks with his left hand." (Muslim,
Ahmad, Ibn Mājah)
Hadith 1635
: أَنَّ رَسُولَ اللهِ ﴿ه، قَالَ: ((لاَ يَأْكُلَنَّ أَحَدُكُمْ بِشِمَالِهِ، وَلاَ يَشْرَبَنَّ بِهَا
وعن ابن عمر قـ
، فَإِنَّ الشَّيْطَانَ يَأْكُلُ بِشِمَالِهِ وَيَشْرَبُ بِهَا )) . رواه مسلم .
Ibn 'Umar
narrates that the Messenger of Allah
said: "None of you
should eat or drink with his left hand because Shaitan eats and drinks with
his left hand." (Muslim, Ahmad)
Commentary
Based on this hadith, some scholars are of the opinion that it is Wajib to eat with the right
hand, however the view of most scholars is that it is Sunnah.