Indexed OCR Text

321
RIYĀD AL-ȘĀLIĶĪN
Shaitan eating and drinking with his left hand can either be interpreted literally or it can
be interpreted to mean that he encourages those who follow him to utilise the left hand.
By eating and drinking with the left hand, one imitates the action of Shaitan and enables
Satanic qualities to overpower his behaviour. This is clearly destructive to the īman of a
believer and should be avoided.
Hadith 1636
﴿ّ، قَالَ : ((إِنَّ الْيَّهُودَ وَالنَّصَارِى لاَ يَصْبَغُونَ،
وعن أبي هريرة ﴿هُ: أَنَّ رسُولَ اللهِ
فَخَالِفُوهُمْ )) . متفق عَلَيْهِ .
المُرَادُ : خِضَابُ شَعْرِ اللَّحْيَةِ والرَّأسِ الأَبْيَضِ بِصُفْرَةٍ أَوْ حُمْرَةٍ ؛ وأمَّا السَّوَادُ ، فَمَنْهِيٌّ عَنْهُ
كَمَا سَنَذْكُرُهُ فِي الْبَابِ بَعْدَهُ ، إنْ شَاءَ اللهُ تَعَالَى .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The Jews
and Christians do not dye their hair, so act contrary to them." (Bukhārī,
Muslim, Ahmad, Nasa'ī)
This refers to dyeing the white hairs of the beard and head with yellow
or red dye. Black dye is prohibited as we will mention in the following
chapter if Allah &'s wills.
Commentary
The hadith commands us to oppose the ways of the Jews and Christians. Islam and Muslims
possess a unique philosophy and system of life which is pure in nature and divine in origin.
Every Muslim should be desirous of holding firm onto the Sunnah lifestyle of the Messenger
and abstain from imitating the disbelievers in external appearance and internal attributes.
'Abdullah Ibn 'Umar ( narrates that the Messenger
said, "Whoever imitates a nation
becomes one of them." (Ahmad, Abū Dawud)
For Muslims to imitate the disbelievers in their social conduct, customs, beliefs and lifestyle
smacks of poor self-esteem. The sad truth however is that Muslims today have set fire to
their own homes and have begun adopting the ways and habits of those who have nothing
but darkness and gloom to offer.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 294
باب نهي الرجل والمرأة عن خضاب شعرهما بسواد
Chapter on the prohibition of a man or woman dying their hair black
Hadith 1637
عن جابر ﴿هَ قَالَ: أُتِيَ بِأَبِي قُحَافَةَ والِدِ أَبِي بَكْرِ الصِّدِّيقِ ﴿هَا، يَومَ فَتْحِ مَكَّةَ وَرَأْسُهُ وَلِحْيَتُهُ
: ((غيِّرُوا هَذا وَاجْتَنِبُوا السَّوَادَ)). رواه مسلم .
كَالثَّغَامَةِ بَيَاضاً. فَقَالَ رَسُولُ اللهِ ﴿
Jābir a narrates: "Abu Quhafah, the father of Abu Bakr al-Siddiq 405, was
brought on the day of the conquest of Makkah (to accept Islam). His head
and beard were completely white. The Messenger of Allah
said: 'Change
this, but abstain from black." (Muslim, Ahmad, Abū Dāwūd)
Commentary
The hadith teaches us that it is Mustahab (advisable) to dye one's hair when it becomes white.
However to dye it black is prohibited because it deceives people into thinking that one is
young. This is particularly distressing for a woman who marries an old man who has dyed
his hair black, thinking him to be young. Scholars have, however, granted permission for
black dye to be utilised in jihād, in order to create awe in the hearts of the enemy by giving
the impression that the Muslim fighters are young and fearless.
CHAPTER 295
باب النهي عن القَزَع وَهُوَ حلق بعض الرأس دون بعض ، وإباحة حَلَّقِهِ كُلّهِ للرجل دون المرأة
Chapter on the prohibition of shaving only a portion of the head, and the
permissibility for a man to shave his entire head, but not for a woman to do so
Hadith 1638
عن القَزَعِ . متفق عَلَيْهِ .
عن ابن عمر تظله، قَالَ: نَهَى رَسُولُ اللهِ
Ibn 'Umar % narrates: "The Messenger of Allah
prohibited shaving a
portion of the head." (Bukhārī, Muslim, Nasa'ī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The reason for the prohibition of shaving a portion of the head is that it deforms and
mutilates one's physical features. Such a practice is also the practice of the sinful and the
custom of certain Jewish rabbis. According to Imam Ahmad «, the prohibition applies to
shaving a portion of the head and maintaining hair on the rest of the head, or cutting the
hair unevenly, leaving one part shorter and the other part longer. It will only be permissible
in the case of necessity, such as for medical treatment.
Hadīth 1639
صَيِّاً قَدْ خُلِقَ بَعْضُ شَعْرِ رَأْسِهِ وَتُرِكَ بَعْضُهُ ، فَهَاهُمْ عَنْ
وعنه ، قَالَ : رَأَى رسُولُ اللهِ
ذَلِكَ ، وقال : (( احْلِقُوهُ كُلَّهُ، أَوِ اتْرُكُوهُ كُلَّهُ)). رواه أبو داود بإسناد صحيح عَلَى شرط
البخاري ومسلم .
Ibn 'Umar > narrates: The Messenger of Allah
saw a child with portions
of his head shaven and others not. He prohibited them from doing so and
said: "Shave it all off or leave it all on." (Abū Dawud, Nasa'ī, Ahmad)
Commentary
The prohibition of shaving portions of the hair is prohibited for children as it is prohibited
for adults.
Hadith 1640
وعن عبد الله بن جعفر ها: أنَّ النَّبِّ ﴿، أمْهَلَ آلَ جَعْفَر ثَلاَثً ثُمَّ أَنَاهُمْ فَقَالَ: (( لاَ
تَبَّكُوا عَلَى أَخِي بَعْدَ الْيَوْمِ )) ثُمَّ قَالَ: ((ادْعُوا لِي بَنِي أَخِي)) فَجِيءَ بِنَا كَأَنَّا أَفْرٌُ فَقَالَ
: (( ادْعُوا لِي الحَلَّقَ )) فَأمرَهُ ، فَحَلَقَ رُؤُوسَنَا. رواه أبو داود بإسناد صحيح عَلَى شرط
البخاري ومسلم .
'Abdullah ibn Ja'far
s narrates that the Messenger of Allah
allowed
the family of Ja'far &
s three days to mourn over his death. He then came
to them and said: "Do not cry over my brother (Ja'far) after today." He then
said: "Call my brother's children to me." We were brought and it was as if
we were chicks. He said: "Call a barber for me." He then instructed him to
shave our heads. (Abū Dāwūd, Ahmad, Nasa'ī)

324
RIYĀD AL-ȘĀLIĶĪN
Commentary
Ja'far de was the son of Abu Talib and the brother of 'Alī tu
. He was martyred in the Battle
of Mu'tā. His children, Muhammad, 'Abdullah and 'Auf are described in the hadith as little
birds because of their sorrow and pain due to their father's separation from them.
The Messenger
ordered that their heads be shaved because their mother, Asma' bint
'Umais «
was in sorrow over the martyrdom of her husband and she did not have the
time to wash and comb their hair. It is also possible that he did so as a good omen to indicate
that their sorrow and grief would soon be overcome.
It is generally better to allow the hair to grow although shaving it is completely permissible.
Spiritual mentors sometimes encourage their young students and disciples to remove their
hair because it distracts them into spending unnecessary time for grooming and beautification.
Additional Points
v It is permissible to mourn the death of a family member for up to three days. A wife is
excluded from this, as her mourning period is four months and ten days.
Hadith 1641
وعن عليٍّ رِّهُ قَالَ: نَهَى رَسُولُ اللهِ ﴿ أَنْ تَحْلِقَ المَرْأةُ رَأْسَهَا. رواه النسائي.
'Alī a narrates: "The Messenger of Allah
prohibited a woman from
shaving her head." (Nasa'ī, Tirmidhī)
Commentary
The beauty and elegance of a woman lies in her long hair, and to shave it off is akin to
mutilating the creation of Allah. Just as men are prohibited from shaving and trimming
the beard, women are prohibited from removing and trimming their hair. "The Messenger
of Allāh
prohibited free women from keeping a jummah (hair that extends until the
shoulder) and slave women from plaiting their hair." (Țabrānī in al-Mu'jam al-Şaghir and al-
Mu'jam al-Kabir) The first prohibition is due to it being an imitation of men, and the second
due to it being an imitation of freed women.
Scholars state a wife may not shorten her hair even when instructed by her husband, because
obedience to the creation is not acceptable by disobeying Allah &s and His Messenger

325
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 296
باب تحريم وصل الشعر والوشم والوشر وهو تحديد الأسنان
Chapter on the prohibition of joining hair, tattooing and filing the teeth
قال تعالى : ﴿إِنْ يَّدْعُوْنَ مِنْ دُوْنِةٍ إِلَّ ◌ِنْثَا وَإِنْ يَّدْعُوْنَ إِلَّ شَيْطُنَا مَّرِيْدًا لَّعَنَهُ اللهُ وَقَالَ
لَاتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيْبًا مَّفْرُوْضًا وَلَأُضِلَّنَّهُمْ وَلَأُمَنِِّنَّهُمْ وَلَأمُرَنَّهُمْ فَلَيُبَّكُنَّ أَذَانَ الْأَنْعَامِ
وَلَأمُرَنَّهُمْ فَلَيُغَيِّرْنَ خَلْقَ اللهِ﴾ ( النساء : ١١٧-١١٩).
Allāh &s says: "They worship only females and call upon the rebellious
Shaitan. Allah has cursed him. He (Shaitan) said: 'I will definitely take a
fixed share from Your servants. I will surely lead them astray and certainly
instil hopes within them. I shall definitely command them and they will cut
the ears of animals. I will command them and they will certainly change
the creation of Allah."" (Sūrah al-Nisa', 117-119)
Hadith 1642
وعن أسماءَ ه: أَنَّ امْرَأَةً سَأَلَتِ النَّبِيّ: ﴿ فَقَالَتْ: يا رسولَ اللهِ إِنَّ ابْنَتِي أَصَابَتْهَا الحَصْبَةُ
، فَتَمَرَّقَ شَعْرُهَا، وإنّي زَوَّجْتُهَا ، أَفَأَصِلُ فِيهِ؟ فقالَ: (( لَعَنَ اللهُ الوَاصِلَةَ وَالمَوْصُولَةَ ))
. متفق عليه .
وفي روايةٍ : (( الوَاصِلَةَ ، والمُسْتَوْصِلَةَ )).
قَوْلُهَا : ((فَتَمَرَّقَ )) هو بالراءِ ومعناهُ: انْتَثَرَ وَسَقَطَ . (( وَالوَاصِلَةُ )) : التي تَصِلُ شَعْرَهَا
، أو شَعْرَ غَيْرِهَا بِشَعْرٍ آخَرَ . (( وَالمَوْصُولَةُ )): التي يُوصَلُ شَعْرُهَا. ((والمُسْتَوْصِلَةُ))
: التي تَسْأَلُ مَنْ يَفْعَلُ لها ذلك .
وعن عائشة وظيفتها نحوهُ . متفق عليه .
Asmā'
narrates that a woman asked the Messenger of Allah
saying:
"O Messenger of Allah! My daughter was afflicted by a skin disease which
has caused her hair to fall off. I am about to get her married, so can I join
hair to her head?" He replied: "Allah cursed the woman who joins hair and
the woman whose hair is joined." (Bukhārī, Muslim)

326
RIYĀD AL-ȘĀLIĶĪN
Another narration has: "The woman who joins hair and the woman who
requests another to join her hair."
A similar narration was narrated from 'A'ishah
Commentary
Women sometimes lose their hair for various reasons. Hence, to beautify themselves,
they attach the hair of other women to their hair in the form of a wig or as a permanent
attachment. This is prohibited, as is making such a request, providing hair for this purpose
and attaching such hair to the hair of another person. The action is prohibited because it
is regarded as changing the creation of Allah &, and also because it is not permissible to
utilise any part of the human body for such purposes. It is however permissible to utilise
medication to lengthen the hair.
Hadith 1643
وعن حُميدِ بنِ عبد الرحْمانِ : أَنَّهُ سَمِعَ مُعَاوِيَةَ ﴿ه، عامَ حَجَّ على المِنْبَرِ وَتَنَاوَلَ قُصَّةً مِنْ
شَعْرٍ كَانَتْ فِي يَدِ حَرَسِيٍّ فَقَالَ : يَا أَهْلَ المَدِينَةِ أَيْنَ عُلَمَاؤُكُمْ ؟! سَمِعتُ النَِّيَّ: ﴿هَ، يَنْهَى
عَنْ مِثْلِ هذِهِ ، ويقُولُ : ((إِنَّمَا هَلَكَتْ بَنُو إِسْرَائِيلَ حِينَ اتَّخَذَ هَذه نِسَاؤُهُمْ)) . متفق عليه .
Humayd ibn 'Abd al-Rahman narrates that he heard Mu'awiyah 4(0)
on the
pulpit in the year when he performed Haj. He took a handful of hair from
a guard and said: "O people of Madinah! Where are your scholars? I heard
the Messenger of Allah
prohibiting this, saying: 'The Banū Isra'il were
destroyed when their women adopted this practice." (Bukhārī, Muslim)
Commentary
This hadith also highlights the prohibition of joining false hair to one's natural hair.
Additional Points
v Muslim leaders and scholars are duty bound to prohibit wrongs in society. Silence in this
regard draws the anger of Allah &s.
Hadīth 1644
: أَنَّ رسُولَ اللهِ ﴿ لَعَنَ الوَاصِلَةَ والمُسْتَوْصِلَةَ، والوَاشِمَةَ والمُسْتَوِشِمَةَ
وعن ابن عمر رضيته
. متفق عليه .

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RIYĀD AL-ȘĀLIĶĪN
Ibn 'Umar % narrates: "The Messenger of Allah
cursed the woman who
joins hair, the woman who requests another to join her hair, the woman
who tattoos the body and the woman who requests for her body to be
tattooed." (Bukhārī, Muslim, Abū Dāwūd, Nasa'ī)
Commentary
Tattooing was a common practice during the days of ignorance and is still practised in various
parts of the world today. It is prohibited and if it was done due to ignorance, it is compulsory
to remove all traces of it, if possible. However, if by removing it, harm is caused to the body,
the limb becomes ineffective or a major defect will be caused to the skin, then one should
suffice by seeking forgiveness from Allah &s.
Hadith 1645
وعن ابن مسعود ره قال: لَعَنَ اللهُ الوَاشِمَاتِ والمُسْتَوَشِمَاتِ وَالمُتْنَمِّصَاتِ ، والمُتَّفَلِّجَاتِ
لِلْحُسْنِ ، الْمُغَيِّرَاتِ خَلْقَ اللهِ ، فَقَالَتْ لَهُ امْرَأَةٌ فِي ذَلِكَ فَقَالَ : وَمَا لِيِ لاَ أَلْعَنُ مَنْ لَعَنَ
رَسُولُ اللهِ ﴿، وَهُوَ فِي كِتَابِ اللهِ؟ قالَ اللهُ تعالى: ﴿وَمَّا أَتْكُمُ الرَّسُوْلُ فَخُذُوْهُ وَمَا
نَهْكُمْ عَنْهُ فَانْتَهُوْا﴾ ( سورة الحشر: ٧ ) . متفق عليه .
(( المُتَفَلِّجَةُ )): هِيَ الَّتِي تَبْرُدُ مِنْ أَسْنَانِهَا لِيَتَبَاعَدَ بَعْضُهَا عَنْ بَعْضٍ قَلِيلاً ، وتُحَسِّنُهَا وَهُوَ
الوَشْرُ . ((وَالنَّامِصَةُ )): هِيَ الَّتِي تَأْخُذُ مِنْ شَعْرِ حَاجِبٍ غَيْرِهَا ، وتُرَقِّقُهُ لِيَصِيرَ حَسَناً. ((
وَالمُتَمِّصَةُ )) : الَّتِي تَأْمُرُ مَنْ يَفْعَلُ بِهَا ذَلِكَ .
Ibn Mas'ūd &
g narrates: "Allah curses the women who tattoo the body,
the women who request for their bodies to be tattooed, the women who
pluck from their eyebrows and the women who file between their teeth
for beauty, changing the creation of Allah." A woman objected to it, so
he said: "Why should I not curse those whom the Messenger of Allah
cursed, when it is stated in the Qur'an?" Allah & says: "Hold fast to what
the Messenger gives you, and refrain from what he prevents you." (Sūrah
al-Hashr, 7) (Bukhārī, Muslim, Ahmad)
Commentary
The hadith teaches us that thinning or fashioning the eyebrows is not permissible. However,
if hair grows in the area of the beard or moustache of a woman and it resembles that of a
man, then it is permissible to remove such hair.

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RIYĀD AL-ȘĀLIĶĪN
The hadith also teaches us that women are not permitted to file their teeth in order to create
gaps between them. The older ladies amongst the Arabs used to create such gaps so that
people would regard them as young. However, if changes are done to the teeth for medical
reasons, then it is permissible.
The phrase "changing the creation of Allah" provides the reason for these various categories
of women being cursed. By changing their physical features, they indicate that they are not
pleased with the manner in which Allah &s created them. Based on this, scholars state that
every such physical change to the body for beautification purposes such as plastic surgery,
breast enlargements, liposuction, etc. is prohibited.
CHAPTER 297
باب النهي عن نتف الشيب من اللحية والرأس وغيرهما ، وعن نتف الأمرد شعر لحيته عند أول
طلوعه
Chapter on the prohibition of plucking out white hair from the beard and
head, and of a young boy plucking out the first hairs that appear of his
beard
Hadith 1646
﴿، قال : ((لاَ تَنْتِفُوا الشَّيْبَ ؛
عن عمرو بن شعيب ، عن أبيه، عن جَدِّهِ ﴿له، عن النَّبِيِّ ◌ُ
فَإِنَّهُ نُورُ المُسْلِمِ يَوْمَ القِيَامَةِ )) حديث حسن ، رواه أبو داود، والترمذي، والنسائي بأسانيد
حسنة ، قال الترمذي : (( هو حديث حسن )) .
'Amr ibn Shu'ayb narrates from his father, from his grandfather des that
the Messenger of Allah
said: "Do not pluck out white hair because they
will be a light for a Muslim on the day of Qiyamah." (Abū Dawud, Tirmidhī)
Commentary
The hadith teaches us that a Muslim is prohibited from plucking out white hairs from his
face, head and beard. The wisdoms of this prohibition are many. White hairs are a sign of
old age and serve as a reminder of death and the Hereafter. They also indicate a person's
steadfastness on righteousness during old age. Another hadith has, "One who grows his white
hair in Islam, then in place of every hair, Allah && will write for him one good deed, remove
one sin and increase his stages by one." (Ibn Hibban) Further, on the day of Qiyamah, darkness

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RIYĀD AL-ȘĀLIĶĪN
will reign, however one of the things that will provide light and enter a Muslim into Paradise
will be his white hair.
The first person to get white hair was Ibrahim &N .. When he saw it, he asked in astonishment,
"O Allah, what is this?" Allah & replied, "It is dignity." Ibrahim
& then said, "O Allah!
Increase me in dignity."
Hadith 1647
وعن عائشة ◌ًَّا، قالت: قال رسولُ اللهِ عُ﴾: ((مَنْ عَمِلَ عَمَلاَ لَيْسَ عَلَيْهِ أمْرُنَا فَهُوَ رَدِّ
)) . رواه مسلم .
'A'ishah wes narrates that the Messenger of Allah
said: "One who does an
action which we have not commanded, it will be rejected." (Muslim, Ahmad)
Commentary
This hadith was mentioned previously. See hadith 169. The phrase, "which we have not
commanded," refers to an action which is not proven from Islamic sources of knowledge
and which does not fall under the principles of Islamic Shari ah. All such bid'ah (innovations)
are not accepted in the court of Allah &e and one who engages in them thinking them to be
part of Islam will be taken to task for it.
CHAPTER 298
باب کراهة الاستنجاء بالیمین ومس الفرج بالیمین من غير عذر
Chapter on the undesirability of cleaning the private parts with the right
hand and touching the private parts with the right hand for no reason
Hadīth 1648
، قال : ((إذا بَالَ أَحَدُكُمْ ، فَلاَ يَأْخُذَنَّ ذَكَرَهُ بِيِّمِينِهِ ، وَلاَ
وعن أبي قتادة بيته ، عن النبيّ
يَسْتَنْجِ بِيَمِينِهِ ، وَلاَ يَتَنَفَّسْ فِي الإِنَاءِ )) . متفق عليه .
وفي الباب أحاديث كثيرة صحيحة .
Abū Qatādah
s narrates that the Messenger of Allah
said: "When
any of you urinates, he should not touch his private part with his right

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RIYĀD AL-ȘĀLIĶĪN
hand nor should he clean himself with his right hand. He should also not
breathe into a drinking vessel." (Bukhārī, Muslim, Nasa'ī)
Commentary
From this hadith, scholars derive the principle that every good or noble action should be
done with the right hand, while every lowly or unclean action should be done with the left
hand. This is on account of the honour which Allah des has granted to the right hand over
the left. A believer who uses the right hand for unclean actions will feel uncomfortable eating
with the very same hand.
Breathing into a drinking vessel is disliked because impurities from the mouth or nose may
enter into it causing inconvenience to oneself and others.
CHAPTER 299
باب كراهة المشي في نعل واحدة أو خف واحد لغير عذر وكراهة لبس النعل والخف قائماً لغير عذر
Chapter on the detestability of walking with one sandal or one sock for no
reason, and the detestability of wearing sandals and socks while standing,
for no reason
Hadīth 1649
عن أبي هريرة له: أنَّ رَسُولَ الله ﴿، قال: ((لاَ يَمِشِ أحَدُكُمْ فِي نَعْلٍ وَاحِدَةٍ ، لِيَنْعَلْهُمَا
جَمِيعاً ، أو لِيَخْلَعْهُمَا جَمِيعاً )) .
وفي رواية : (( أو لِيُحْفِهِمَا جَمِيعاً )) . متفق عليه .
Abū Hurayrah
narrates that the Messenger of Allah
said: "None of
you should walk while wearing only one sandal. He should either wear both
of them or remove both of them." (Bukhārī, Muslim, Abū Dāwūd, Tirmidhī)
Hadīth 1650
وعنه ، قال : سمعت رسولَ الله ◌ُ﴾، يقول: ((إذا انْقَطَعَ شِسْعُ نَعْلِ أَحَدِكمْ، فَلاَ يَمْشِ في
الأُخْرَى حَتَّى يُصْلِحَهَا )) . رواهُ مسلم .
Abū Hurayrah 4g)
narrates: I heard the Messenger of Allah
saying: "If

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RIYĀD AL-ȘĀLIĶĪN
the strap of the sandal of one of you breaks, do not walk wearing the other
until it is fixed." (Muslim, Nasa'ī, Ahmad)
Commentary
It is Makrūh Tanzīhī (undesirable) to walk wearing only one sandal or shoe due to it being
contrary to dignity and decorum, making one the target of ridicule. It is also possible that
one who does so may lose his balance and fall, resulting in injury.
Hadith 1651
﴿ نَهَى أَنْ يَنْتَعِلَ الرَّجُلُ قَائِماً . رواه أبو داود بإسناد حسن .
ـهُ : أنَّ رسولَ اللهِ
وعن جابر نقل﴾
Jābir 4% narrates that the Messenger of Allah
prohibited a person from
wearing his sandals while standing. (Abū Dāwūd, Ibn Mājah)
Commentary
It is Makrūh (reprehensible) to wear one's shoes while standing when one needs to utilise
his hands to wear them because one will be forced to bend down. This creates an unsightly
image especially for those who are behind him. It is also possible that one may fall to the
ground while doing so. If there is no need to utilise the hands when wearing them, then it
will not be reprehensible to stand and wear them.
CHAPTER 300
باب النهي عن ترك النار في البيت عند النوم ونحوه سواء كانت في سراج أو غيره
Chapter on the prohibition of leaving a fire burning in the house when
going to sleep, etc. in the form of a lamp, etc.
Hadith 1652
، قال : ((لاَ تَتْرُّكُوا النَّارَ فِي بُيُوتِكُمْ حِينَ تَنَامُونَ )).
عن ابن عمر حظها ، عن النبيِّ
متفق عليه .
Ibn 'Umar s narrates that the Messenger of Allah
said: "Do not leave
fire burning in your houses when you sleep." (Bukhārī, Muslim, Ahmad, Ibn
Mājah)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
It is Makrūh (reprehensible) to leave any type of fire burning whilst one is asleep since it can
cause substantial damage to the house and its contents. This refers to live fires whether they
provide light or heat. As for electrical lights which carry no such fear, these may be left on.
Hadith 1653
وعن أبي موسى الأشعري ﴿ه، قال: احْتَرَقَ بَيْتُ بالمَدِينَةِ عَلَى أَهْلِهِ مِنَ اللَّيْلِ ، فَلَمَّا حُدِّثَ
رَسُولُ اللهِ ﴾ بِشَأْنِهِم، قالَ: ((إِنَّ هذِهِ النَّارَ عَدُوٌّ لَكُمْ، فَإِذا نِمْتُمْ ، فَأَطْفِئُوهَا )) متفق عليه .
Abū Mūsā dog narrates that a house in Madinah together with its inhabitants
burnt down one night. When the Messenger of Allah
was informed
of this he said: "Fire is your enemy. When you go to sleep, you should
extinguish it." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 161. It highlights that a person should be
vigilant and cautious because fire has the potential of causing great harm.
Hadith 1654
، قال : ((غَطُوا الإِنَاءَ ، وَأَوْكِتُوا السِّقَاءَ ، وَأَغْلِقُوا
وعن جابر تُلُّه ، عن رسولِ اللهِ
الأَبْوَابَ. وَأَطْفِتُوا السِّرَاجَ ، فإِنَّ الشَّيْطَانَ لاَ يَحُلُّ ◌ِقَاءَ ، وَلاَ يَفْتَحُ بَاباً، وَلاَ يَكْشِفُ إِنَاءً .
فإِنْ لَمْ يَجِدْ أَحَدُكُمْ إلَّ أنْ يَعْرِضَ عَلَى إِنَائِهِ عُوداً ، وَيَذْكُرَ اسْمَ اللهِ ، فَلْيَفْعَل ، فإنَّ الفُوَيْسِقَةَ
تُضْرِمُ عَلَى أَهْلِ البَيْتِ بَيْتَهُمْ )) . رواه مسلم .
(( الفُوْسِقَةُ)) : الفَارَةُ، (( وَتُضْرِمُ)) : تُحْرِقُ .
Jābir
narrates that the Messenger of Allah
said: "Cover utensils,
tie water-skins, lock doors and extinguish lamps because Shaitan does not
untie water-skins or open doors and utensils. If any of you can find nothing
except a stick to cover his utensil together with taking the name of Allah,
he should do so. A rat can burn a house together with its inhabitants."
(Bukhārī, Muslim, Ahmad, Ibn Mājah)
Commentary
The guidelines mentioned in this hadith are not compulsory but Mustahab (advisable). Due
to the compassion of the Messenger
and the perfection of Islam, we have been given

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advice on mundane matters so that our lives may become more convenient and peaceful.
The hadith teaches us that utensils and containers containing food and drink should be
covered so that they are not accessible to insects, reptiles, dirt and impurities. By doing so,
one will also be saved from sicknesses and calamities which may descend into them. Similarly,
doors should be locked so that one may enjoy a comfortable sleep and be safe from thieves,
mischief makers and animals.
Imam Nawawī > stated that the practice of taking the name of Allah &s at the time of doing
anything is an extremely simple action, but it protects one from the many problems and
calamities of this world and the Hereafter. One such calamity is that of Shaitan who tries to
make man negligent in order to harm him. He utilises various means for this purpose and
sometimes even uses animals such as rodents and insects.
CHAPTER 301
باب النهي عن التكلف وهو فعل وقول ما لا مصلحة فيه بمشقة
Chapter on the prohibition of formalities, namely to exaggerate words and
actions for no reason
قال الله تعالى: ﴿قُلْ مَّا أَسْئَلُكُمْ عَلَيْهِ مِنْ اَجْرٍ وَّمَا أَنَا مِنَ الْمُتَكَلِّفِيْنَ﴾ (ص: ٨٦).
Allāh &s says: "Say, 'I do not ask you people for any payment for this, and
I am not among those who pretend." (Sūrah Sad, 86)
Hadith 1655
وعن عمر رضيّه قال : نُهِيْنَا عَنِ التَّكَلَّفِ . رواه البخاري .
Umar de
narrates: "We were prohibited from formalities." (Bukhārī)
Commentary
This refers to formalities or exaggeration in every aspect of life including speech, dressing
and conduct. Scholars state that wastage of food and unnecessary expenses for marriages,
functions, hosting people, etc. are included in this prohibition. Instead, a believer should be
one who is simple, humble and uncomplicated in his thinking and approach.

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Hadith 1656
وعن مسروقٍ ، قال: دَخَلْنَا على عبدِ اللهِ بْنِ مَسعُودٍ ﴿ه فقال: يا أَيُّهَا النَّاسُ، مَنْ عَلِمَ
شَيْئاً فَلْقُلْ بِهِ ، وَمَنْ لَمْ يَعْلَمْ، فَلْقُلْ: اللـهُ أَعْلَمُ ، فَإِنَّ مِنَ العِلْمِ أَنْ يَقُولَ لِمَا لاَ تَعْلَمُ : اللـهُ
: ﴿ قُلْ مَّا اسْتَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَّمَا أَنَا مِنَ الْمُتَكَلِّفِيْنَ
أَعْلَمُ . قالَ اللهُ تَعَالَى لِنَبِّهِ
) . رواه البخاري .
Masruq narrates: "We visited 'Abdullah ibn Mas ud , and he said: 'O
people! One who knows something should say it. One who does not know,
should say: 'Allah knows best.' It is part of knowledge to say: 'Allah knows
best', about what you do not know. Allah &s said to His Messenger
'Say, 'I do not ask you people for any payment for this, and I am not among
those who pretend." (Bukhārī)
Commentary
The hadith teaches us that a person should not speak on the basis of assumption. If he is not
aware or he is unsure of any particular matter, he should not be shy to acknowledge his lack
of knowledge. Only a person who is weak in faith, will give an opinion or answer questions on
issues regarding which he has inadequate knowledge because he feels afraid to be degraded
in the sight of others. In reality, a person's status in the sight of Allah & is elevated when
he proclaims his lack of knowledge. It indicates his fear of Allah , his purity of heart, his
sincerity, and his understanding of Islamic teachings. It was for this reason that the four
Imāms, the four khalīfs, the Șahabah, the Tabi'in, even the Messenger
and Jibra'il conceded
that they did not have knowledge regarding certain matters.
Nowadays, it is shocking to note that people who have no knowledge of basic texts or who
have read only one book on a particular subject claim to be experts in the field of Islamic
knowledge. They even dare to tread such paths and tackle intricate issues which renowned
scholars of the past feared to do. Abu Husayn & appropriately stated, "Some of you venture
to pass verdicts on an issue which if it was presented to 'Umar
õ, he would have consulted
the Sahabah who fought at Badr." Ibn Wahb stated, "If we had to write down the number
of times we heard Imam Malik (> saying, 'I do not know,' pages and pages would be filled."
CHAPTER 302
باب تحريم النياحة على الميت ولطم الخد وشق الجيب ونتف الشعر وحلقه والدعاء بالويل والثبور

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RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of wailing over the dead, slapping the face,
tearing the clothes, plucking out and shaving the hair and supplicating for
destruction
Hadīth 1657
: (( المَيِّتُ يُعَذَّبُ فِي قَبْرِهِ بِمَا نِحَ عَلَيْهِ)) .
عن عمر بن الخطاب ◌ّه قال : قال النَّبِيّ
وَفِي روايةٍ : (( مَا نِيجَ عَلَيْهِ )) . متفق عليه .
‘Umar ibn al-Khațțāb
narrates that the Messenger of Allah se said:
"The deceased is punished in his grave because of people wailing over
him." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith may seem contrary to the Qur'anic verse, "And no soul will bear the sin of another."
Therefore, the scholars have explained the hadith as follows:
1. It refers to a person who encourages his family members to wail over him after his demise.
This is the interpretation given by the majority of the scholars.
2. It refers to a person who is aware of such a custom in his family, but does not prohibit
them from it before his demise. It does not apply to a person who discourages his family
from doing so.
3. Punishment here refers to pain felt by the deceased out of mercy and compassion when
he hears their crying and wailing.
4. 'A'ishah wes was of the opinion that this hadith is not general in application, but referred
to a particular Jewish lady who died. She was being punished due to her disbelief and not
because of wailing.
Shedding tears and feeling sorrowful on the demise of a family member or friend is
natural and a sign of the mercy which Allah & places in the heart of a believer. However,
it is prohibited to wail, scream, slap one's face, tear one's clothing or make blasphemous
statements on the demise of any person.
In a broader context, we learn that Islam teaches us to be balanced and composed during
occasions of sadness and joy. There should be no extremism. In the case of a calamity, one
should exercise patience, be hopeful of divine reward and resign oneself to Allah's des decision.

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Hadith 1658
وعن ابن مسعود رّه قال: قال رسولُ اللـهِ ﴿١: ((لَيْسَ مِنَّا مَنْ ضَرَبَ الخُدُودَ، وَشَقَّ
الجُيُوبَ، وَدَعَا بِدَعْوَى الجَاهِلِيَّةِ )) . متفق عليه .
Ibn Mas'ūd &
> narrates that the Messenger of Allah
said: "One who
slaps his cheeks, tears his clothing, and makes ignorant statements is not
of us." (Bukhārī, Muslim, Ahmad)
Commentary
It is an objection against Allah &s and a show of displeasure with the divine decree when
one utters statements such as, 'One who has made my children orphans', 'One who has
made his wife a widow,' 'O Allah, how could you have taken him away?' or 'Was he the only
one You could choose?' Such statements were common during the days of ignorance when
people would hire women to mourn over their deceased. Islam abolished all such practices,
and statements of this sort may even lead a person out of the fold of Islam.
"He is not of us" means that he is not on our path or that his Islam is deficient. It is said as
a warning and reprimand to show the seriousness of the sin. If he, however, regards these
actions to be permissible, then the hadith means that he is not a Muslim because of his
deliberate denial of regarding prohibited actions as prohibited.
Hadīth 1659
وَعَنْ أبي بُرْدَةَ ، قال: وَجعَ أبو مُوسَى ، فَغُشِيَ عَلَيْهِ ، وَرَأسُهُ فِي حِجْرِ امْرَأَةٍ مِنْ أَهْلِهِ ،
فَأَقْبَلَتْ تَصِيحُ بِرَنَّةٍ فَلَمْ يَسْتَطِعْ أنْ يَرُدَّ عَلَيْهَا شَيْئاً، فَلَمَّا أَفَاقَ قَالَ: أَنَا بَرِيءٌ مِمَّنْ بَرِىءَ مِنْهُ
رسُولُ اللهِ ﴿ إِنَّ رَسُولَ اللهِ ﴿ بَرِيءٌ مِنَ الصَّالِقَةِ، والحَالِقَةِ ، والشَّاقَّةِ . متفق عليه.
(( الصَّالِقَةُ )): الَّتِي تَرْفَعُ صَوْتَهَا بِالنِّيَاحَةِ وَالنَّدْبِ. (( وَالحَالِقَةُ )): الَّتِي تَحْلِقُ رَأْسَهَا
عِنْدَ المُصِيبَةِ . (( وَالشَّاقَّةُ )): الَّتِي تَشُقُّ ثَوْبَهَا .
Abū Burdah &
" narrates that Abu Musa fell ill and lost consciousness.
His head was in the lap of one of the women of his family. She began
screaming out in sorrow, but he was unable to say anything to her. When
he regained consciousness, he said: "I declare myself free of those from
whom the Messenger of Allah
declared himself free. The Messenger of
Allāh
declared himself free from the woman who wails, shaves off her
head or tears her clothing."

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The fact that the Messenger of Allah
declared himself free of those who wail and mourn
in a prohibited manner shows the severity of the prohibition and that their behaviour is
contrary to perfect belief and being pleased with divine decree.
Additional Points
v The Sahabah gave due importance to following the Sunnah, even at the time of their
demise.
Hadīth 1660
وعن المغيرة بن شعبة ﴿ه قال: سمعتُ رسُولَ اللهِ ﴿ يقولُ: ((مَنْ نِيحَ عَلَيْهِ ، فَإِنَّهُ يُعَذَّبُ
بِمَا نِيحَ عَلَيْهِ يَومَ القِيَامَةِ )) . متفق عليه .
Al-Mughīrah ibn Shu bah 4% narrates: I heard the Messenger of Allah
saying: "One who is wailed over, will be punished on the day of Qiyamah
on account of that wailing." (Bukhārī, Muslim)
Hadith 1661
عِندَ
وعن أُمِّ عَطِيَّةَ نُسَيْبَةَ - بِضَمِّ النون وفتحها - ◌ِهَا، قالت: أَخَذَ عَلَيْنَا رَسُولُ اللهِ
البَيْعَةِ أنْ لاَ نَنُوحَ . متفق عليه .
Umm 'Ațīyyah Nusaybah
narrates: "At the time of pledging allegiance,
the Messenger of Allah
made us pledge not to wail over the deceased."
(Bukhārī, Muslim)
Commentary
Wailing was a common practice amongst women in the days of ignorance, hence the
Messenger of Allah
made them pledge that they would renounce the practice in future.
Hadīth 1662
وعن النعمان بن بشير عظئها، قال: أَغْمِيَ عَلَى عَبدِ اللهِ بْنِ رَوَاحَةَ ﴿ه، فَجَعَلَتْ أُخْتُهُ تَبْكِي،
وَتَقُولُ : وَاجَبَلاهُ ، وَاكَذَا، وَاكَذَا: تُعَدِّدُ عَلَيْهِ . فقالَ حِينَ أَفَاقَ : مَا قُلْتِ شَيْئاً إلَّ قِيلَ لِي
أنْتَ كَذَلِكَ ؟ ! . رواه البخاري .
Al-Nu'mān ibn Bashīr
narrates: "'Abdullah ibn Rawahah 4% fell

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RIYĀD AL-ȘĀLIĶĪN
unconscious and his sister began weeping and saying: 'O, the mountain
among men! O, so-and-so,' enumerating his good qualities. When he regained
consciousness, he said: 'You did not say anything except that I was asked
whether I was really like that." (Bukhārī)
Commentary
We are prohibited from praising the deceased with such qualities which he did not possess.
Hadīth 1663
وعن ابن عمر عليها، قال: اشْتَكَى سَعْدُ بنُ عُبَادَةَ عَلَهُ شَكْوَى، فَأَتَاهُ رسُولُ اللهِ ﴾، يَعُودُهُ
مَعَ عَبدِ الرَّحمانِ بْنِ عَوفٍ ، وَسَعْدِ بن أبي وقَّاصٍ، وعبدِ اللهِ بن مسعودٍ طَ. فَلَمَّا دَخَلَ
عَلَيْهِ ، وَجَدَهُ فِي غَشْيَةٍ فَقالَ : (( أَقَضَى ؟ )) قالوا : لا يا رسول اللهِ ، فَبَكَى رسولُ اللهِ
، فَمَّا رَأَى القَوْمُ بُكَاءَ النَّبِّ:﴿ بَكَوْا ، قال: ((ألاَ تَسْمَعُونَ ؟ إنَّ اللهَ لاَ يُعَذِّبُ بِدَمْعِ العَيْنِ
، وَلاَ بِحُزْنِ القَلْبِ، وَلَكِنْ يُعَذِّبُ بِهِذَا)) - وَأَشَارَ إلَى لِسَانِهِ - أو يَرْحَمُ)) . متفق عليه.
Ibn 'Umar
narrates: "Sa'd ibn 'Ubadah 4% fell ill, so the Messenger
of Allāh
went to visit him together with 'Abd al-Rahman ibn 'Auf
Sa'd ibn Abi Waqas de and 'Abdullah ibn Mas ud . When he arrived, he
found him unconscious and asked: 'Has he passed away?' They replied: 'No,
O Messenger of Allah!' The Messenger of Allah
began to weep. When
the people saw the Messenger of Allah
weeping, they also wept. He
said: "Are you listening! Allah does not punish on account of tears of the
eyes or the grief of the heart, but He punishes or shows mercy on account
of this," and he pointed to his tongue. (Bukhārī, Muslim)
Commentary
Weeping and being sorrowful at the time of tribulations is permissible since it is a natural
human response. However, one will be rewarded if he is pleased with the decision of Allah
des, and punished if he exhibits anger and dislike for the divine decree.
Additional Points
v It is Mustahab (advisable) to visit the sick and to enquire about their health.
V The Messenger
displayed tremendous compassion towards his Șahabah.
V The Messenger
taught his Șahabah valuable lessons in the appropriate manner and
at opportune moments.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1664
: (( النَّائِحَةُ إذا لَمْ تَتُبْ قَبَلَ مَوْتِهَا
قال : قال رسول الله
وعن أبي مالك الأشعري
تُقَامُ يَوْمَ القِيَامَةِ وَعَلَيْهَا سِربَالٌ مِنْ قَطِرَانٍ ، وَدِرْعٌ مِنْ جَرَبٍ )) . رواه مسلم .
Abū Malik al-Ash'arī 4% narrates that the Messenger of Allah
said: "If
a woman who wails (over the deceased) does not repent before her death,
she will be made to stand on the day of Qiyamah wearing a shirt of tar coal
and an armour of scabies." (Muslim, Ahmad)
Vocabulary and Definitions
ollas refers to an extract of the savin tree which is used to coat camels, paint ships, etc. It is
black in colour, extremely repugnant in smell, and highly flammable.
Commentary
The hadith warns against wailing over the deceased and encourages those involved in it to
repent from it before death. The punishment for it in the Hereafter will resemble the nature
of the sin.
Hadith 1665
وعن أَسِيد بن أبي أُسِيدِ التابِعِيِّ ، عن امْرَأَةٍ مِنَ المُبَايِعاتِ ، قالت: كان فِيمَا أَخَذَ عَلَيْنَا رَسُولُ
اللهِ ﴿، فِي المَعْرُوفِ الَّذِي أَخَذَ عَلَيْنَا أنْ لاَ نَعْصِيَّهُ فِيهِ: أنْ لا نَخْمِشَ وَجْهَاً ، وَلاَ نَدْعُوَ
وَيْلاً ، وَلاَ نَشُقَّ جَيْباً ، وأنْ لاَ نَنْشُرَ شَعْراً . رواه أبو داود بإسناد حسن .
Usayd ibn Abī Usayd al-Tabi'ī & narrates from a woman who had pledged
allegiance. She said: "Among the pledges which the Messenger of Allah
made us abide to regarding correct behaviour in respect of which he
made us promise that we would not disobey him were that we should not
scratch our faces, ask for destruction, tear our clothes and pull out our
hair." (Abū Dāwūd, Ahmad)
Commentary
The actions mentioned here are remnants of the days of ignorance and should be shunned.

340
RIYĀD AL-ȘĀLIĶĪN
Hadith 1666
وعن أبي موسى عليه: أنَّ رَسُولَ الله ﴿، قال: ((مَا مِنْ مَيِّتِ يَمُوتُ فَيَقُومُ بَاكِيهِمْ فَيَقُولُ
: وَاجَبَلاَهُ، واسَيِّدَاهُ ، أو نَحْوَ ذلِكَ إلَّ وُكِّلَ بِهِ مَلَكَانٍ يَلْهَزَانِهِ: أَهكَذَا كُنْتَ ؟ )) . رواه
الترمذي ، وقال : (( حديث حسن )) .
(( اللَّهُزُ )) : الدَّفْعُ بِجُمْعِ اليَدِ فِي الصَّدْرِ .
Abū Mūsā &
narrates that the Messenger of Allah
said: "When a person
passes away and people cry over him by saying: 'O, the mountain among
men! O the leader of people!' or similar statements, then two angels are
appointed to prod him in his chest and ask: 'Were you really like that?"
(Tirmidhī)
Commentary
This hadith may either refer to one who has passed away or one who is about to pass away.
It teaches us that false praises should not be conferred upon the deceased as these are a
source of inconvenience for him.
Hadith 1667
وعن أبي هريرة ﴿له، قال: قال رسولُ اللهِ ﴿ه: ((اثْنَتَانِ فِي النَّاسِ هُمَا بِهِمْ كُفْرٌ: الطَّعْنُ
فِي النَّسَبِ ، وَالنِّيَاحَةُ عَلَى المَيِّتِ )) . رواه مسلم .
Abū Hurayrah 4
s narrates that the Messenger of Allah
said: "There
are two things people do which are actions of disbelief (kufr) in relation
to them: ridiculing lineage and wailing over the dead." (Muslim, Ahmad)
Commentary
This hadith was mentioned previously. See hadith 1578.
CHAPTER 303
باب النَّهي عن إتيان الكُهّان والمنجِّمين والعُرَّاف وأصحاب الرمل والطوارق بالحصى وبالشعير
ونحو ذلك
Chapter on the prohibition of going to fortune tellers, astrologers, diviners,