Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1698
وعن بُرَيَدَةَ ﴿هُ: أَنَّ رَجُلاً نَشَدَ في المَسْجِدِ فَقَالَ: مَنْ دَعَا إِلَى الجَمَلِ الأَحْمَرِ ؟ فَقَالَ رسولُ
اللهِ ﴾: ((لا وَجَدْتَ؛ إِنَّمَا بُنِيَتِ المَسَاجِدُ لِمَا بُنِيَتْ لَهُ)) . رواه مسلم.
Buraydah 4% narrates: "A man made an announcement in the masjid saying:
'Is there anyone who can tell me where my red camel is?' The Messenger of
Allāh
said: 'May you not find it. Masjids are built for a specific purpose."
(Muslim, Ahmad)
Commentary
Scholars state that another reason why it is prohibited to announce for a lost item in the
masjid is that it disturbs and disrupts those who are engaged in any form of worship. For this
reason, to raise one's voice in a masjid is also prohibited. 'Abdullah ibn Mas'ud age narrated
that the Messenger
said: "In the final era, there will be people who will have (worldly)
discussions in their masjids. Allah will have no need for them." (Ibn Hibban)
In summary, masjids should be kept free of all such activities and discussions which are
purely worldly in nature. There is no problem with such discussions which are related to the
Hereafter or which will benefit the Muslims on a religious or collective level.
Hadith 1699
وعن عمرو بن شعيب، عن أبيه، عن جدِّهِ ﴿ه: أنَّ رسولَ اللهِ ﴿ نَهَى عَن الشِّراءِ والبَيْعِ
في المَسْجِدِ ، وَأَنْ تُنْشَدَ فِيهِ ضَالَّةٌ؛ أَوْ يُنْشَدَ فِيهِ شِعْرٌ . رواه أبو داود والترمذي ، وقال :
(( حديث حسن )) .
'Amr ibn Shu'ayb narrates from his father from his grandfather % that
the Messenger of Allah
prohibited buying and selling in the masjid, as
well as announcing the loss of an item, or reciting of poetry in it. (Abū
Dāwūd, Tirmidhī)
Commentary
Buying and selling of goods or services in a masjid is prohibited. Scholars have however
mentioned that a person in i'itikaf may engage in a transaction due to necessity provided
that no goods are brought into the masjid.
Poetry that is based on lies and futility is prohibited in a masjid. However, poetry that is

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recited in the praise of Allah &s and His Messenger
or for the purpose of expounding on
the beautiful teachings of Islam, is permissible. This is proven from the poetry of Hassan ibn
Thabit 4% who recited the praises of the Messenger
from the pulpit of Masjid al-Nabawī.
Hadith 1700
، قَالَ : كُنْتُ فِي المَسْجِدِ فَحَصَبَنِي رَجُلٌ ، فَنَظَرْتُ فَإِذَا
وعن السائب بن يزيد الصحابي
عُمَرُ بْنُ الخَطَّابِ ﴿هُ فَقَالَ: اذْهَبْ فَأَتِي بِهَذَينِ ، فَجِثْتُهُ بِهِمَا، فَقَالَ : مِنْ أَيْنَ أَنْتُمَا ؟ فَقَالَاَ
: مِنْ أهْلِ الطَّائِفِ ، فَقَالَ: لَوْ كُنْتُمَا مِنْ أَهْلِ البَلَدِ ، لَأَوْ جَعْتُكُمَا، تَرْفَعَانِ أَصْوَاتَكُمَا فِي
! رواه البخاري .
مَسْجِدِ رَسُولِ الله
Al-Sā'ib ibn Yazīd
narrates: "I was in the masjid when a man threw a
pebble at me. I looked up and it was 'Umar ibn al-Khattab 40g. He said: 'Go
and bring those two people to me.' I brought them to him and he asked
them: 'Where are you from?' They replied: 'We are from Ța'if.' He said:
'If you were residents of this city I would have punished you. You were
raising your voices in the masjid of the Messenger of Allah
¿! "" (Bukhārī)
Commentary
This hadith shows the prohibition of raising one's voice in the masjid and that such a person
may be punished in an Islamic state. The reason for this is that the house of Allah Je is
a place for șalāh, dhikr, tilāwah, du'a', learning, etc, and disturbances, noise or loud speech
distracts a worshipper's attention from Allah &S. It is also inappropriate to raise one's voice
in a place of sanctity and honour such as a masjid.
‘Umar
threw a pebble at the Sahabi aog to draw his attention and did not call him by
raising his voice due to the respect demanded by the masjid of the Messenger
Additional Points
v It is inappropriate to recite the Qur'an, engage in dhikr, etc in a loud tone when others
are also engaged in worship in the masjid.
v A Muslim should engage in commanding good and forbidding evil in and out of the masjid.
v One should not raise one's voice in public places such as the 'Idgah, the place of performing
Janāzah salah, gatherings of knowledge, walīmahs, etc as these also fall within the ambit
of this prohibition.
v It is prohibited to raise one's voice in the vicinity of the grave of the Messenger
because he is alive in his grave. One should instead adopt a humble manner out of respect

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for him
CHAPTER 311
باب نهي من أكل ثوماً أَوْ بصلاًّ أَوْ كراثً أَوْ غيرهِ مِمّا لَهُ رائحة كريهة عن دخول المسجد قبل زوال
رائحته إلا لضرورة
Chapter on the prohibition of eating onions, garlic, leeks and other similar
foul smelling foods before entering the masjid until the smell disappears,
except due to necessity
Hadīth 1701
، قَالَ : (( مَنْ أَكَلَ مِنْ هذِهِ الشَّجَرَةِ - يعني : الثُّومَ - فَلاَ
ابن عمر عنه: أنَّ النبيَّ ل﴿لـ
يَقْرَبَنَّ مَسْجِدَنَا )) . متفق عَلَيْهِ .
وفي روايةٍ لمسلم : (( مساجدنا )) .
Ibn 'Umar
narrates that the Messenger of Allah
said: "One who
has eaten from this tree, namely garlic, should not come near our masjid."
(Bukhārī, Muslim, Abū Dāwūd)
A narration of Muslim has: "our masjids."
Commentary
A person whose body or clothing emits an offensive odour should not enter a masjid. He
should first cleanse himself before entering.
Hadīth 1702
: : (( مَنْ أَكَلَ مِنْ هذِهِ الشَّجَرَةِ فَلاَ يَقْرَبَنَّا ، وَلاَ يُصَلِّيَنَّ
وعن أنس ر﴿هُ ، قَالَ : قَالَ النَّبِيُّ
مَعَنَا )) . متفق عَلَيْهِ .
Anas
narrates that the Messenger of Allah
said: "One who has
eaten from this tree should not come near us nor perform salah with us."
(Bukhārī, Muslim, Ahmad)

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Hadith 1703
: (( مَنْ أَكَلَ ثُوماً أَوْ بَصَلَا فَلْيَعْتَزلنا، أو فَلْيَعْتَزِلْ
وعن جابر و﴿هَ، قَالَ : قَالَ النبيُّ
مَسْجِدَنَا )) . متفقٌ عَلَيْهِ .
وفي روايةٍ لمسلم : (( مَنْ أَكَلَ البَصَلَ ، والثُّومَ ، والكُرَّاثَ ، فَلاَ يَقْرَبَنَّ مَسْجِدَنَا، فَإِنَّ
المَلائِكَةَ تَتَذَّى مِمَّا يَتَذَى مِنْهُ بَنُو آدَمَ )) .
Jābir 4% narrates that the Messenger of Allah
said: "One who has eaten
garlic or onions should keep away from us," or, "he should keep away from
our masjid."
A narration of Muslim has: "One who has eaten onions, garlic, or leeks should
not come near our masjid because the angels are inconvenienced by the
things which inconveniences human beings." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
Angels are the pure and sinless creation of Allah &S. They frequent the gatherings of salah
and worship in the masjid and are inconvenienced by offensive odours. Scholars state that
every such odour which inconveniences people falls within this prohibition such as cigarettes.
Hadīth 1704
لّهِ: أَنَّه خَطَبَ يومَ الجمْعَةِ فَقَالَ في خطبته: ثُمَّ إِنَّكُمْ أَيُّهَا النَّاسُ
وعن عمر بن الخطاب
تَأكُلُونَ شَجَرَتَيْنِ مَا أَرَاهُمَا إِلَّ خَبِشَيْن: البَصَلَ، وَالثُّومَ . لَقَدْ رَأَيْتُ رسولَ الله عليه، إِذَا
وَجِدَ رِيحَهُمَا مِنَ الرَّجُلِ فِي المَسْجِدِ أَمَرَ بِهِ ، فَأَخْرِجَ إِلَى الْبَقِيعِ ، فَمَنْ أَكَلَهُمَا ، فَلْيُمِنْهُمَا
طَبْخاً . رواه مسلم .
'Umar ibn al-Khattab 4% narrates that he delivered a sermon on Jumu'ah
in which he said: "O people, you eat from two plants which I consider
to be foul-smelling: onions and garlic. I saw that when the Messenger of
Allāh
got the smell of these coming from any person in the masjid, he
ordered that he be taken out to al-Baqi'. One who eats them should kill
their smell by cooking." (Muslim)
Commentary
A Muslim is one whose body emits a pleasant fragrance especially when he presents himself

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at the masjid. He should remove any clothing which is soiled or which emits a foul odour.
Scholars have stated that a person with a foul-smelling odour may be removed from the
masjid. Similarly, any person who disturbs the peace of the masjid by speaking loudly, arguing
and shouting may also be removed from the masjid.
Additional Points
v Islam encourages unity through mutual respect and consideration for the well-being of
others.
Those who are in charge of the upkeep of a masjid should ensure that it remains clean
and in a pleasant state for worship.
CHAPTER 312
باب كراهة الاحتباء يوم الجمعة والإمام يخطب لأنّه يجلب النوم فيفوت استماع الخطبة ويخاف
انتقاض الوضوء
Chapter on the undesirability of sitting with one's knees up against one's
chest while the Imam is delivering the sermon on the day of Jumu'ah
because it may make him fall asleep causing him to miss the sermon, and
possibly nullify his wudū'.
Hadith 1705
﴿ّ نَهَى عَنِ الحِبْوَةِ يَومَ الجُمعَةِ وَالإِمَامُ يَخْطُبُ
عن مُعاذٍ بن أنس الجُهَنِّ ◌َّهُ : أَنَّ النبيَّ
. رواه أبو داود والترمذي ، وقالا : (( حديث حسن )) .
Mu'adh ibn Anas al-Juhanī &og narrates: "The Messenger of Allah
prohibited sitting with one's knees against one's chest while the Imam is
delivering the sermon on the day of Jumu'ah." (Abū Dawud, Ahmad)
Commentary
Sitting in the posture described in the hadith easily brings on sleep which will deprive a
person of the benefit of hearing the sermon. One's wudu' may also be nullified necessitating
a fresh wudu' before the salah commences causing difficulty to oneself and others.
Additional Points
V A Muslim should remain in the appropriate physical and mental state which enables him

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to benefit maximally from the Jumu'ah sermon.
CHAPTER 313
باب نهي من دخل عَلَيْهِ عشر ذي الحجة وأراد أنْ يضحي عن أخذ شيء من شعره أَوْ أظفاره حَتَّى
یضحّي
Chapter on the prohibition of cutting any hair or nails in the first ten
days of Dhul Hijjah for one who intends sacrificing an animal until he has
completed his sacrifice
Hadith 1706
: (( مَنْ كَانَ لَهُ ذِبْحٌ يَذْبَحُهُ ، فَإِذَا أَهَلَّ هِلاَلُ
عن أُمّ سَلَمَةَ عِها، قالت: قَالَ رسولُ اللهِ لُهـ
ذِي الحِجَّةِ ، فَلاَ يَأْخُذَنَّ من شَعْرِهِ وَلاَ مِنْ أَظْفَارِهِ شَيْئاً حَتَّى يُضَحِّيَ )) . رواه مسلم .
Umm Salamah
narrates that the Messenger of Allah
said: "When a
person has an animal to sacrifice and the new moon of Dhul Hijjah is seen,
he should not cut his hair or his nails until he has sacrificed his animal."
(Muslim, Abū Dāwūd)
Commentary
Scholars have suggested that the wisdom of this prohibition is to imitate the Hujjaj who,
during ihrām, do not remove their hair and nails. Others have stated that by allowing the hair
and nails to grow enables Allah's & forgiveness to encompass all the portions of the body.
Allowing the hair and nails to grow during the first ten days of Dhul Hijjah is Mustahab.
CHAPTER 314
باب النهي عن الحلف بمخلوق كالنبي والكعبة والملائكة والسماء والآباء والحياة والروح
والرأس ونعمة السلطان وتربة فلان والأمانة ، وهي من أشدها نهياً
Chapter on the prohibition of taking an oath upon creation such as a
Messenger of Allah, the Ka'bah, the angels, the heavens, forefathers, life, the
soul, the head, the bounty of the king, soil of a particular land and trust. It

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is the strongest possible prohibition
Hadith 1707
، قَالَ : ((إنَّ الله تَعَالَى يَنْهَاكُمْ أَنْ تَحْلِفُوا بِآبَائِكُمْ ، فَمَنْ
عن ابن عمر عنه ، عن النبيِّ
كَانَ حَالِفاً ، فَلْيَحْلِفْ بِاللهِ ، أَوْ لِيَصْمُتْ )). متفق عَلَيْهِ .
وفي رواية في الصحيح : (( فَمَنْ كَانَ حَالِفاً فَلاَ يَحْلِفْ إِلَّ بِاللهِ ، أَوْ لِيَسْكُتْ )) .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Allah Ks
prohibits you from taking oaths upon your forefathers. One who wishes to
take an oath, should do so in the name of Allah, or remain silent."
Another narration states: "One who wishes to take an oath, should not do
so except in the name of Allah, or remain silent." (Bukhārī, Muslim, Ahmad,
Nasa'ī)
Commentary
The reason for this prohibition is that by taking an oath on an item or entity implies that it
enjoys greatness and grandeur, whereas all greatness and grandeur belongs to Allah des alone.
For this reason, according to some scholars, one who takes an oath on an entity believing it
to possess the greatness of Allah des, commits an act of kufr (disbelief).
While forefathers have been mentioned here, the prohibition applies to everything other
than Allah &S. Forefathers are used as an example because people would commonly take
oaths upon them during the era of ignorance.
This prohibition applies only to man. As for Allah &S, He has taken oaths upon various
things in the Qur'an such as the stars, heavens, winds, time, and so forth because He has
the authority to do so.
Hadīth 1708
﴿: ((لاَ تَحْلِفُوا بِالطَّوَاغِي ، وَلاَ
وعن عبد الرحمان بن سَمُرَةَ ◌ّهُ قَالَ : قَالَ رسولُ اللهِ
بِبَائِكُمْ)) . رواه مسلم .
(( الطّاغِي )): جَمْعُ طَاغِيَةٍ ، وهِيَ الأصنَامُ . وَمِنْهُ الحَدِيثُ : (( هذِهِ طَاغِيَةُ دَوْسٍ ))
أَيْ : صَنَمُهُمْ وَمَعْبُودُهُمْ . وَرُوِيَ في غير مسلم : (( بِالطَّوَاغِيتِ)) جَمِعُ طَاغُوتٍ، وَهُوَ

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الشَّيْطَانُ وَالصَّنَمُ .
'Abd al-Rahman ibn Samurah &
narrates that the Messenger of Allah
said: "Do not take oaths upon idols or upon your forefathers." (Muslim,
An-Nasa'ī, Ibn Mājah)
Commentary
During the days of ignorance people would take oaths upon their idols such as Lat and 'Uzza.
This practice has been categorically forbidden in this hadith.
Hadīth 1709
وعن بُرِيدَةَ ﴿هُ: أَنَّ رسولَ اللهِ ﴿، قَالَ: ((مَنْ حَلَفَ بِالأَمَانَةِ فَلَيْسَ مِنَّا )) حديث صحيح
، رواه أبو داود بإسناد صحيح .
Buraydah & narrates that the Messenger of Allah
said: "One who takes
an oath upon amanah (trust) is not of us." (Abū Dāwūd)
Vocabulary and Definitions
¿Li (trust) refers to the Faraid actions such as salah, Haj, fasting, etc. which Allah & placed
as a trust upon His servants.
Commentary
It is not permissible to take an oath on the Faraid actions because an oath may only be taken
upon Allah & or His attributes. According to Imam Abu Hanifah &, if such an oath is taken
it will be binding and kaffarah will need to be given in expiation. According to Imam Shafi'ī
the oath will not be valid.
Hadīth 1710
: (( مَنْ حَلَفَ فَقَالَ: إِنِّي بَرِيءٌ مِنَ الإسْلاَمِ ، فَإِنْ كَانَ
وعنه ، قَالَ: قَالَ رسولُ اللهِ اُـ
كَاذِباً، فَهُوَ كَمَا قَالَ ، وإِنْ كَانَ صَادِقاً، فَلَنْ يَرْجِعَ إِلَى الإسْلاَمِ سَالِماً)). رواه أَبُو داود .
Buraydah 4% narrates that the Messenger of Allah
said: "If one takes
an oath saying, 'I am free from Islam', and if he is lying, then he is as he
said, and if he is speaking the truth, he will not return to Islam blameless."
(Abū Dāwūd, Ahmad)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
One who takes an oath that he is free of Islam if he does a particular action, then if he does
it intending kufr (disbelief), he will indeed lose his īman. If he does not do the action, he will
still be guilty of having committed a major wrong by taking such an oath. For this reason,
scholars have mentioned that a person should not take an oath upon matters of faith.
Hadith 1711
وعن ابن عمر ظه: أَنَّهُ سَمِعَ رَجُلاً يقُولُ: لَاَ وَالكَعْبَةِ، فَقَالَ ابْنُ عُمَرَ : لاَ تَحْلِفْ بَغَيْرِ اللهِ ،
فَإِنِّي سَمِعْتُ رسولَ اللهِ ﴿، يقولُ: (( مَنْ حَلَفَ بِغَيرِ اللهِ ، فقد كَفَرَ أَوْ أَشْرَكَ )) . رواه
الترمذي ، وقال : (( حديث حسن )) .
قَالَ
وفَسَّرَ بَعْضُ الْعُلَمَاءِ قولَهُ: ((كَفَرَ أَوْ أَشْرَكَ )) عَلَى التَّغْلِيظِ ، كما روي أنَّ النبيَّ
: (( الرِّياءُ شِرْكٌ)) .
Ibn ‘Umar
narrates that he heard a man saying: "No, by the Ka'bah."
Ibn 'Umar said to him: "Do not take an oath upon anything besides Allah
because I heard the Messenger of Allah
saying: 'One who takes an oath
upon anything besides Allah, has committed an act of disbelief (kufr) or
(shirk) polytheism." (Tirmidhī, Ahmad, Hakim)
Some scholars say that the words "committed an act of disbelief (kufr) or
(shirk) polytheism" are used to show severity. This is similar to the hadith
wherein the Messenger of Allah
said: "Ostentation is (shirk) polytheism."
Commentary
Taking an oath on an entity besides Allah &s can take one of two forms:
1. Taking an oath upon something with the belief that it enjoys the greatness similar to the
greatness of Allāh &s. This is shirk (polytheism) and prohibited according to the consensus
of the scholars.
2. Taking an oath upon something due to the love or association people have with it, for
example, 'by the oath of your son,' or 'by the oath of your life.' This is also sinful, but not as
grave as the first type.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 315
باب تغليظ اليمين الكاذبة عمداً
Chapter on the severity of intentionally taking a false oath
Hadith 1712
، قَالَ : (( مَنْ حَلَفَ عَلَى مَالِ امْرِئٍ مُسْلِمٍ بِغَيْرِ حَقِّهِ ،
: أنّ النبيَّ
عن ابن مسعودٍ
لَقِيَ اللهَ وَهُوَ عَلَيْهِ غَضْبَانُ)) قَالَ: ثُمَّ قَرَأَ عَلَيْنَا رَسُولُ اللهِ ﴿، مِصْدَاقَهُ مِنْ كِتَابِ الله
وَّ: ﴿إِنَّ الَّذِيْنَ يَشْتَرُوْنَ بِعَهْدِ اللهِ وَاَيْمَانِهِمْ ثَمَنَا قَلِيْلًا﴾ إِلَى آخِرِ الآيَةِ ( آل عمران:
٧٧) . متفق عَلَيْهِ .
Ibn Mas‘ūd
" narrates that the Messenger of Allah
said: "One who
takes an oath in order to take possession of the property of a Muslim
unjustly will meet Allāh &s while He will be angry with him." Ibn Mas'ud
said: "The Messenger of Allah
then recited proof of this from the
Book of Allah &S: 'Those who sell the covenant of Allah and their own
oaths for a small price: they have no share in the Hereafter. Allah shall
neither speak to them, nor look at them on the day of Qiyamah, nor shall
He purify them. And for them is a painful punishment." (Sūrah Āl 'Imran,
77) (Bukhārī, Muslim)
Commentary
This hadith explains the grave sin of usurping the property of another Muslim by means of
a false oath. That Allah &s will be angry with him is an expression denoting that Allah de
will punish him for his wrong.
This particular sin is especially evil because he wrongly utilised the greatness of Allah's de
name in an oath for the purpose of acquiring a lowly item of this fleeting world.
Hadith 1713
وعن أَبِي أَمَامَة إياس بن ثعلبة الحارثي ﴿لَهُ: أَنَّ رسولَ الله ◌ُ﴾، قَالَ: ((مَنِ اقْتَطَعَ حَقَّ
امْرِىءٍ مُسْلِمٍ بِيِّمِينِهِ، فَقَدْ أَوْجَبَ اللهُ لَهُ النَّارَ. وَحَرَّمَ عَلَيْهِ الجَنَّةَ )) فَقَالَ لَهُ رَجُلٌ : وَإِنْ كَانَ
شَيْئاً يَسِيراً يَا رسولَ اللهِ ؟ قَالَ : ((وإِنْ كَانَ قَضِيباً مِنْ أَرَاكِ )) رواه مسلم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Umāmah Iyas ibn Tha labah al-Harithī 4% narrates that the Messenger
of Allāh
said: "One who usurps the right of a Muslim by taking an oath,
Allāh &s makes the Hell-fire obligatory for him and Paradise prohibited
for him." A man asked: "O Messenger of Allah, even if it was something
insignificant?" He replied: "Even if it was only a twig of the arak tree."
(Muslim, Ahmad, Nasa'ī)
Commentary
Like the previous hadith, this hadith also explains the severity of the sin of usurping the right
of another Muslim by means of a false oath. This hadith elaborates further on the punishment
by explaining that such a sinner will enter the Hell-fire. Scholars state that the mention of
him not entering Paradise in addition to him entering Hell-fire is to express the severity of
the crime or to show that he will forever remain in Hell if he assumed his sinful action to
be permissible.
The mention of the branch of the arak tree is to highlight that any degree of injustice is
sinful, irrespective of the magnitude.
Hadīth 1714
، قَالَ : (( الكَبَائِرُ : الإِشْرَاكُ بِاللهِ ،
مَنْهَا، عن النبيُّ
وعن عبد الله بن عمرو بن العاص
وَعُقُوقُ الوَالِدَيْنِ ، وَقَتْلُ النَّفْسِ ، والْيَمِينُ الغَمُوسُ )) . رواه البخاري .
*، فَقَالَ: يا رسولَ اللهِ مَا الكَبَائِرُ ؟ قَالَ: ((
وفي روايةٍ لَهُ : أَنَّ أَعْرابِياً جَاءَ إِلَى النبيّ
الإِشْرَاكُ بِاللهِ )) قَالَ: ثُمَّ مَاذا؟ قَالَ : ((الْيَمِينُ الغَمُوسُ)) قلتُ : وَمَا الْيَمِينُ الغَمُوسُ ؟
قَالَ : (( الَّذِي يَقْتَطِعُ مَالَ امْرِئٍ مُسْلِمٍ ! )) يعني بِيِّمِينِ هُوَ فِيهَا كَاذِبٌ .
'Abdullah ibn 'Amr ibn al-'Ās > narrates that the Messenger of Allah
said: "The major sins are associating partners with Allah &s, disobedience
to parents, murder and taking a false oath."
Another narration has: "A Bedouin came to the Messenger of Allah
and asked: 'O Messenger of Allah, what are the major sins?' He replied:
'Associating partners with Allāh.' He asked: 'Then what?' He replied: 'Taking
a false oath.' I asked: 'What is a false oath?' He replied: 'That which enables
a person to usurp the property of a believer.' In other words, by taking a
false oath." (Bukhārī, Ahmad, Nasa'ī)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith was mentioned in a previous chapter. See hadith 337. It mentions three major sins.
One of these is to intentionally take a false oath. This is a major sin and requires tawbah to
be forgiven. According to Imam Abu Hanifah , there is no expiation for it, but according
to Imam Shafi'ī & there is.
The severity of the sin of taking a false oath can be gauged from the fact that it has been
mentioned in the same breath as murder, disobedience to parents and associating partners
with Allah &, all of which entail oppression, immorality and impinging on the rights of
others.
In the second narration, the Messenger
mentioned only the sin of associating partners
with Allah &s, despite the Bedouin asking him about major sins - a question that demanded
a plurality in response. Scholars explain that it was as if the Messenger
explained that
the sin of associating partners with Allah &s incorporates many major sins and will draw
an everlasting punishment.
CHAPTER 316
باب ندب من حلف عَلَى يَمينِ فرأى غيرها خيراً مِنْهَا أنْ يفعل ذَلِكَ المحلوف عَلَيْهِ ثُمَّ يُكَفِّر عن
يمينه
Chapter on the desirability for one who took an oath and then became aware
of a better option, to do what he had taken an oath not to do and to pay an
expiation for breaking the oath
Hadith 1715
عن عبد الرحمان بن سَمُرَةَ ◌ّهُ قَالَ: قَالَ لِي رَسُولُ اللهِ ﴿١: ((وَإِذَا حَلَفْتَ عَلَى يَمِينٍ ،
فَرَأَيْتَ غَيْرَهَا خَيْراً مِنْهَا ، فَأَتِ الَّذِي هُوَ خَيْرٌ وَكَفِّرْ عَنْ يَمِينِكَ )). متفق عَلَيْهِ .
'Abd al-Rahman ibn Samurah 4% narrates: The Messenger of Allah
said
to me: "When you take an oath and you then become aware of a better
option, then do what is better and expiate your oath." (Bukhārī, Muslim)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1716
وعن أَبي هريرة طه: أنَّ رسولَ اللهِ ﴿، قَالَ: ((مَنْ حَلَفَ عَلَى يَمِينِ، فَرَأى غَيْرَهَا خَيْراً
مِنْهَا ، فَلْيُكَفِّرْ عَنْ يَمِينِهِ ، وَلْيَفْعَلِ الَّذِي هُوَ خَيْرٌ)) . رواه مسلم.
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
takes an oath and then becomes aware of a better option, should expiate
his oath and do what is better." (Muslim)
Hadith 1717
وعن أَبي موسى ﴿له: أنَّ رسولَ اللهِ ﴿ قَالَ: ((إنِّي واللهِ إنْ شاءَ اللهُ لا أحْلِفُ عَلَى يَمِينٍ
، ثُمَّ أَرَى خَيراً مِنْهَا إِلَّ كَفَّرْتُ عَنْ يَمِنِي ، وَأَيْتُ الَّذِي هُوَ خَيْرٌ)) . متفق عَلَيْهِ .
Abū Mūsā
narrates that the Messenger of Allah
said: "By Allāh, I
will never take an oath and then become aware of a better option without
expiating my oath and doing what is better." (Bukhārī, Muslim)
Commentary
If a person takes an oath to discard a Wajib obligation or to commit a Harām action, it
will be Wajib upon him to annul his oath. If a person takes an oath to discard a Mustahab
(commendable) or permissible action, or to do a Makrūh (detestable) action it will be Mustahab
for him to annul his oath. For example, if a person takes an oath not to speak to his father
for a period of one month, then he should immediately begin speaking to his father because
this option is better for him.
Expiation of an oath is done by freeing a slave, feeding ten poor people morning and evening,
or clothing ten poor people. If one does not have the ability to do any of this, then he should
fast for three days.
Hadith 1718
: (( لَنْ يَلَجَّ أَحَدُكُمْ فِي يَمِينِهِ فِي أَهْلِهِ آَثَمُ لَهُ
وعن أبي هريرة ﴿هُ قَالَ : قَالَ رسولُ اللهِ
عِنْدَ اللهِ تَعَالَى مِنْ أنْ يُعْطِي كَفَّارَتَهُ الَّتِي فَرَضَ اللهُ عَلَيْهِ )). متفق عَلَيْهِ .
قَوْلهُ : (( يَلَجّ )) بفتح اللام وتشديد الجيم أيْ : يَتَمَادَى فِيهَا ، وَلاَ يُكَفِّرُ ، وَقَولُهُ : (( آثَمُ
)) هُوَ بالثاء المثلثة ، أيْ : أَكْثَرُ إِثْماً .

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RIYĀD AL-ȘĀLIĶĪN
Abū Hurayrah 4
" narrates that the Messenger of Allah
said: "For one of
you to persist in his oath in respect of his family is more sinful in the sight
of Allah &s than him fulfilling the expiation which Allah has prescribed
upon him." (Bukhārī, Muslim)
Commentary
The hadith teaches us that a person should not persist upon an oath when a better option
exists. He should annul his oath by adopting the better option and give expiation.
According to Imam Abu Hanifah &, one should first annul the oath and then give expiation
for it. If expiation is given before the oath is annulled, it will not be valid. According to the
other three Imams, the expiation may be given before the oath is annulled.
CHAPTER 317
باب العفو عن لغو اليمين وأَنَّه لا كفارة فِيهِ، وَهُوَ مَا يجري عَلَى اللسان بغير قصد اليمين كقوله عَلَى
العادة : لا والله ، وبلى والله ، ونحو ذَلِكَ
Chapter explaining that a futile oath is forgiven and that there is no
expiation for it. It refers to an oath that is taken unintentionally in the form
of habitual speech such as 'No, by Allāh', 'Yes, by Allah', etc.
قَالَ الله تَعَالَى: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِىَ آَيْمَانِكُمْ وَلْكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْآَيْمَانَ
فَكَفَّارَتُهَ اِطْعَامُ عَشَرَةٍ مَسْكِيْنَ مِنْ أَوْسَطِ مَا تُطْعِمُوْنَ اَهْلِيْكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيْرُ رَقَةٍ
فَمَنْ لَّمْ يَجِدْ فَصِيَامُ ثَلَةِ آَيَّامٍ ذُلِكَ كَفَّارَةُ آَيْمَانِكُمْ إِذَا حَلَفْتُمْ وَاحْفَظُؤَّا أَيْمَانَكُمْ﴾ ( المائدة
: ٨٩ ) .
Allāh &s says: "Allah does not take you to task for your foolish oaths but
takes you to task for that oath which you resolved upon. So its expiation
is the feeding of ten needy persons with the average food which you give
to your family members, or the clothing of ten needy persons, or the
freeing of a slave. Thereafter whoever is unable to do so, should fast for
three days. This is the expiation for your oaths whenever you take oaths.
And safeguard your oaths." (Sūrah al-Mā'idah, 89)

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1719
وعن عائشة ﴿ه، قالت: أَنْزِلَتْ هذِهِ الآية: ﴿لَا يُؤَاخِذُكُمُ اللهُ بِاللَّغْوِ فِىّ آَيْمَانِكُمْ﴾
في قَوْلِ الرَّجُلِ : لا واللهِ ، وَبَلَى واللهِ . رواه البخاري .
'A'ishah ves narrates: "This verse, 'Allah will not take you to task for your
futile oaths,' was revealed with regard to a person saying: 'No, by Allah,'
and 'Yes, by Allāh." (Bukhārī)
Commentary
These apparent oaths are not generally intended as oaths, but are used as common forms of
speech and expression. It is therefore hoped that Allah &'S will forgive the use of such words.
According to Imam Shafi'ī 4%, a yamin laghw (futile oath) refers to an unintentional oath
regarding a past or future occurrence. According to Imam Abu Hanīfah , it refers to an
oath which a person takes regarding an occurrence thinking it to be true, but it is in fact
false. It is hoped that Allah &s will not take one to task for such an oath.
CHAPTER 318
باب كراهة الحلف في البيع وإنْ كان صادقاً
Chapter on the detestability of taking an oath when selling even if it is true
Hadīth 1720
يقولُ : ((الحَلِفُ مَنْفَقَةٌ لِلسِّلْعَةِ ، مَمْحَقَةٌ
عن أبي هريرةَ ﴿ه قال : سَمِعتُ رسُولَ اللهِ
لِلْكَسْبِ )) . متفق عليه .
Abū Hurayrah
narrates: I heard the Messenger of Allah
saying:
"An oath may produce a sale of goods but it removes the blessing in the
earnings." (Bukhārī, Muslim, Abū Dāwūd, Nasa'ī)
Hadīth 1721
، يقولُ : ((إِيَّكُمْ وَكَثْرَةَ الحَلِفِ فِي البَيْعِ ،
وعن أبي قتادة ﴿له: أنَّه سمعَ رسولَ اللهِ ﴿
فَإِنَّهُ يُنَفِّقُ ثُمَّ يَمْحَقُ )) . رواه مسلم .

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RIYĀD AL-ȘĀLIĶĪN
Abū Qatādah
narrates that he heard the Messenger of Allah
saying:
"Beware of taking excessive oaths when selling. It produces a sale but
removes the blessings." (Muslim, Ahmad)
Commentary
When a trader takes oaths to sell his goods, people are urged to believe his words and this
generates sales. However, because the blessed name of Allah & was used for the shameful
aim of acquiring worldly possessions, the income that is generated will not benefit a person
in this world or the Hereafter. If the oath is false, the sin is greater because such a trader
has made a mockery of Allah's & greatness and grandeur.
While oaths in business may generate immediate results in terms of sales, the long term result
in worldly terms is detrimental. One who develops the habit of readily taking oaths begins
to speak lies in order to generate sales. In the long run, people come to know of his false
objectives and abandon purchasing from him. Imam Suyūtī «>> also stated that the barakah
is removed because Allah & destroys his income by theft, fire, looting or he may be forced
to spend it in avenues such as purchasing medication, etc.
CHAPTER 319
باب كراهة أنْ يسأل الإنسان بوجه الله رقم غير الجنة ، وكراهة منع من سأل بالله تعالى وتشفع به
Chapter on the detestability of a person asking for anything in the name of
Allāh & apart from Paradise; and the detestability of refusing one who asks
in the name of Allah
Hadith 1722
: (( لاَ يُسْأَلُ بِوَجْهِ اللهِ الا الجَنَّةُ)) . رواه أبو داود .
قالَ : قالَ رسولُ اللهِ
عن جابر رضي لعبة
Jābir 4% narrates that the Messenger of Allah
said: "Nothing but Paradise
should be asked in the name of Allāh." (Abū Dāwūd)
Commentary
Everything is insignificant when compared to the greatness and loftiness of Allah &s. When
a person seeks to acquire something trivial by utilising the means of something honourable,
then it trivialises that which is honourable. For this reason, one should not take the name
of Allah & when requesting for the trivial possessions of this world. One may only take the

377
RIYĀD AL-ȘĀLIĶĪN
name of Allah &s when requesting Allah &s for Paradise or the rewards of the Hereafter.
Hadīth 1723
: (( مَنِ اسْتَعَاذَ بِاللهِ ، فَأَعِيذُوهُ ، وَمَنْ سَأَلَ
وعن ابن عمر لحظه، قال: قال رسُولُ اللهِ ،
بِاللهِ ، فَأَعْطُوهُ ، وَمَنْ دَعَاكُمْ ، فَأَجِيبُوهُ ، وَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفاً فَكَافِتُوهُ، فَإِنْ لَمْ تَجِدُوا ما
تُكَافِتُونَهُ فَادْعُوا لَهُ حَتَّى تَرَوْا أَنَّكُمْ قَدْ كَافَأْتُمُوهُ )) . حديث صحيح رواه أبو داود والنسائي
بأسانيد الصحيحين .
Ibn 'Umar
narrates that the Messenger of Allah
said: "Give refuge
to the one who seeks refuge in the name of Allah. Give to the one who
begs in the name of Allah. Respond to the call of the one who calls you.
Reciprocate the kindness of the one who shows kindness to you. If you do
not have anything by which to reciprocate, then continue supplicating for
him until you feel that you have repaid him." (Abū Dāwūd, Ahmad, Hakim)
Commentary
One who requests for help and assistance by taking the name of Allah &s should be granted
help and assistance as a sign of honour for the Being of Allah KS. However, beggars should
not utilise Allah's &s name to acquire worldly benefits, as mentioned in the previous hadith.
One who does a favour should be repaid in a similar manner and if this is not possible than
one should supplicate for him.
CHAPTER 320
باب تحريم قول شاهنشاه للسلطان وغيره لأن معناه ملك الملوك ، ولا يوصف بذلك غير الله بحانه
وتعالى
Chapter on the prohibition of addressing a ruler as Shahanshah because it
means "the king of kings" and none besides Allah can be described as
such
Hadīth 1724
قال : ((إِنَّ أَخْنَعَ اسْمٍ عِنْدَ اللهِ رَكَ رَجُلٌ تَسَمَّى مَلِكَ
وعن أبي هريرة تظلّه ، عن النبيِّ

378
RIYĀD AL-ȘĀLIĶĪN
الأَمْلاَكِ )) . متفق عليه .
قال سُفيانُ بن عُبَيْنَةَ : (( مَلِكُ الأَمْلاَكِ )) مِثْلُ : شَاهِنْ شَاهِ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The most
disgraceful name in the sight of Allah &s is that of a person who calls
himself, 'the king of kings'." (Bukhārī, Muslim, Hakim)
Commentary
Allāh & loves humility and simplicity and dislikes boastfulness and arrogance. One who
calls himself 'the king of kings' displays arrogance, hence it is forbidden for any man to
utilise this title.
CHAPTER 321
باب النهي عن مخاطبة الفاسق والمبتدع ونحوهما بِسَيِّد ونحوه
Chapter on the prohibition of addressing a flagrant sinner, innovator, etc. as
'master', etc
Hadith 1725
عن بُرِيَدَةَ عَلَّهُ قالَ: قالَ رسُولُ اللهِ ﴿: ((لاَ تَقُولُوا لِلْمُنَافِقِ سَيِّدٌ، فَإِنَّهُ إِنْ يَكُ سَيِّداً فَقَدْ
أسْخَطُمْ رَبَّكُمْ رڅ )) . رواه أبو داود بإسنادٍ صحيح.
Buraydah &og narrates that the Messenger of Allah
said: "Do not address
a hypocrite as 'master'. Even if he is a master, you would have angered
your Sustainer." (Abū Dāwūd, Ahmad)
Commentary
The word 'master' is a title of honour and should not be used to address a hypocrite because
he is never worthy of honour and respect. A hypocrite is an enemy of Allah & and should
therefore not be praised. Just as light and darkness cannot combine, the heart of a believer
cannot combine the love for Allah &s and the love for the enemy of Allah &s. The Qur'an
states,

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RIYĀD AL-ȘĀLIĶĪN
﴿لَا تَجِدُ قَوْمًا يُّؤْمِنُوْنَ بِاللهِ وَالْيَوْمِ الْآخِرِ يُؤَادُّوْنَ مَنْ حَذَّ اللهَ وَرَسُوْلَهُ﴾
You will not find people who believe in Allah and the Last Day befriending
those who oppose Allah and His Messenger. (Sūrah al-Mujādalah, 22)
Scholars state that a disbeliever, misguided individual, flagrant sinner and innovator should
similarly not be addressed in respectful terms. It is unfortunate that nowadays, disbelieving
sports players, musicians and actors are passionately praised and respected.
CHAPTER 322
باب کراهة سب الحمّی
Chapter on the detestability of cursing a fever
Hadith 1726
عن جابر ﴿ه: أنَّ رسُولَ اللهِ ﴿ دخلَ على أُمِّ السَّائِبِ، أو أُمِّ المُسَيّبِ فَقَالَ: (( مَا لَكِ يَا
أُمَّ السَّائِبِ - أو يَا أُمَّ المُسَيَّبِ - تُرَفْزِفِينَ؟ )) قَالَتْ: الحُمَّى لاَ بَارَكَ اللهُ فِيهَا ! فَقَالَ: ((
لاَ تَسُبِ الحُمَّى فَإِنَّهَا تُذْهِبُ خَطَايَا بَنِي آدَمَ كَمَا يُذْهِبُ الكِيْرُ خَبَثَ الحَدِيدِ )) . رواه مسلم .
((تُزَفْزِفِينَ)) أَيْ تَتَحَرَّكِينَ حَرَكَةً سَرِيعَةً ، وَمَعْنَاهُ: تَرْتَعِدُ . وَهُوَ بِضَمِّ التاء وبالزاي المكررة
والفاء المكررة ، وَرُوِيَ أيضاً بالراء المكررة والقافينِ .
Jābir dog narrates: "The Messenger of Allah
went to Umm al-Sā'ib - or
Umm al-Musayyab - and said: 'O Umm al-Sa'ib - or Umm al-Musayyab -
what is wrong, why are you trembling?' She replied: 'It is because of my
fever. May Allāh not bless it.' He said: 'Do not curse the fever because it
removes the sins of man just as the bellows remove the filth of iron."
(Muslim, Bayhaqī)
Commentary
Sickness is a blessing for a believer because it obliterates his sins. By cursing or speaking
evil of it, one does not appreciate this bounty and further expresses displeasure for Allah's
Eks decision. One should rather accept it as Allah's & decree and part of fate. It does not
mean that one should not seek a cure for it because seeking a cure is Sunnah and encouraged
in Islām.

380
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 323
باب النهي عن سب الريح ، وبیان ما يقال عند هبوبها
Chapter on the prohibition of cursing the wind, and what should be said
when it blows
Hadith 1727
: (( لاَ تَسُبُّوا الرِّيحَ ، فَإِذَا رَأَيْتُمْ
عن أبي المنذِرِ أَبي بن كعب ﴿ّه قال : قالَ رسولُ اللهِ
مَا تَكْرَهُونَ ، فَقُولُوا: اللَّهُمَّ إِنَّا نَسْأَلُكَ مِنْ خَيْرِ هذِهِ الرِّيحِ وَخَيْرِ مَا فِيهَا وخَيْرِ مَا أَمِرَتْ بِهِ
. وَنَعُوذُ بِكَ مِنْ شَرِّ هذِهِ الرِّيحِ وَشَرِّ مَا فِيهَا وَشَرِّ مَا أَمِرَتْ بِهِ )) . رواه الترمذي ، وقال :
(( حديث حسن صحيح )) .
Abu al-Mundhir Ubayy ibn Ka'b &os narrates that the Messenger of Allah
said: "Do not curse the wind. If you dislike anything of it, say: "O Allah,
we ask You for the good of this wind, the good that it contains, and the
good which it has been commanded to do. We seek refuge in You from the
evil of this wind, the evil that it contains, and the evil which it has been
commanded to do." (Tirmidhi, Ahmad)
Hadīth 1728
وعن أبي هريرة ﴿ه قال: سمعتُ رسُولَ اللهِ ﴿ يقولُ: ((الرِّيحُ مِنْ رَوحِ اللهِ ، تَأْتِي
بِالرَّحْمَةِ ، وَتَأْتِي بِالعَذَابِ ، فَإِذَا رَأَيْتُمُوهَا فَلاَ تَسُبُّهَا ، وَسَلُوا اللهَ خَيْرَهَا، وَاسْتَعِيذُوا باللهِ
مِنْ شَرِّهَا )) . رواه أبو داود بإسناد حسن .
قوله ﴿: ((مِنْ رَوْحِ اللهِ)) هو بفتح الراء : أي رَحْمَتِهِ بِعِبَادِهِ .
Abū Hurayrah 4% narrates: I heard the Messenger of Allah
saying: "The
wind is from the mercy of Allah. It brings mercy and punishment. When
you see it, do not curse it. Ask Allah for the good of it and seek refuge in
Him from the evil of it." (Abū Dāwūd, Ahmad, Hakim)
Hadīth 1729
وعن عائشة رعليها، قالت: كان النَّبِيُّ ◌ُ﴿ إذا عَصَفَتِ الرِّيحُ قال: ((اللَّهُمَّ إنِّي أسْألُكَ خَيْرَهَا