Indexed OCR Text

401
RIYĀD AL-ȘĀLIĶĪN
the Sunnah salah of Fajr in various ahādīth.
According to Imam Shafi'ī « and Imam Ahmad 0}, it is Makruh to perform any Sunnah or
Nafl salāhs once the Imam has commenced the Fard salah.
Additional Points
v If the Imam commences the Fard salah while a person is performing Sunnah and Nafl salah,
then he should hasten to complete it and not abandon it unless he fears that he may
miss the Fard salah altogether.
CHAPTER 345
باب كراهة تخصيص يوم الجمعة بصيام أوْ ليلته بصلاة من بين الليالي
Chapter on the detestability of selecting only the day of Jumu'ah for fasting
or its night for performing salah
Hadīth 1760
، قَالَ : (( لا تَخُصُّوا لَيْلَةَ الجُمُعَةِ بِفِيَامٍ مِنْ بَيْنِ اللََّالِي
عن أبي هريرة ﴿له ، عن
، وَلاَ تَخُصُّوا يَومَ الجُمُعَةِ بِصِيَامٍ مِنْ بَيْنِ الأَيَّامِ ، إِلَّ أَنْ يَكُونَ فِي صَومٍ يَصُومُهُ أَحَدُكُمْ ))
. رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Do not
select only the night of Jumu'ah over other nights for performing salah, and
do not select only the day of Jumu'ah over other days for fasting, unless it
is part of the fast which you normally keep." (Muslim, Hakim)
Hadīth 1761
وعنه ، قَالَ: سَمِعْتُ رسولَ اللهِ ﴿، يقولُ: ((لاَ يَصُومَنَّ أحَدُكُمْ يَوْمَ الجُمُعَةِ إِلَّ يَوماً
قَبْلَهُ أَوْ بَعْدَهُ )) . متفق عَلَيْهِ .
Abū Hurayrah
narrates: I heard the Messenger of Allah
saying:
"None of you should fast on the day of Jumu'ah unless he also fasts a day
before or after." (Bukhārī, Muslim, Abū Dāwūd, Tirmidhī)

402
RIYĀD AL-ȘĀLIĶĪN
Hadith 1762
وعن محمد بن عَبَّدٍ ، قَالَ: سَأَلْتُ جَابِراً ﴿هُ: أَنَهَى النَّبِّ :﴿هَ عَنْ صَومِ الجُمُعَةِ ؟ قَالَ :
نَعَمْ . متفق عَلَيْهِ .
Muhammad ibn 'Abbad narrates: "I asked Jabir de: 'Did the Messenger of
Allāh
forbid fasting on the day of Jumu'ah?' He replied: 'Yes." (Bukhārī,
Muslim)
Hadith 1763
فى طِّ: أَنَّ النَّبِيَّ: ﴿هَ دَخَلَ عَلَيْهَا يَوْمَ الجُمُعَةِ وهِيَ
وعن أُمِّ المُؤمِنِينَ جويرية بنت الحا
صَائِمَةٌ ، فَقَالَ: ((أصُمْتِ أمْسٍ؟)) قالت: لا ، قَال: ((تُرِيدِينَ أنْ تَصُومِي غَداً؟ )) قالتْ
: لاَ . قَالَ : (( فَأَفْطِرِي )) . رواه البخاري .
Umm al-Mu'minīn Juwayriyah bint al-Harith wos narrates that the Messenger
of Allāh
visited her on the day Jumu'ah and she was fasting. He asked:
"Did you fast yesterday?" She replied: "No." He asked: "Do you intend
fasting tomorrow?" She replied: "No." He said: "Then break your fast."
(Bukhārī, Ahmad, Abū Dāwūd)
Commentary
Various reasons have been given by the scholars for not fasting exclusively on the day of
Jumu ah:
1. One should focus on the other forms of worship on this day such as a special ghusl,
proceeding early to the masjid, listening attentively to the sermon, and engaging in du'a',
durūd, dhikr and Nafl salāh. By not fasting, one will have additional strength to exert oneself
in these forms of worship.
2. Jumu'ah has been called the day of 'Id and one cannot fast on the day of 'Id.
3. The Muslims should not exaggerate the greatness of Jumu'ah as the Jews and Christians
exaggerated their days of merit.
CHAPTER 346
باب تحريم الوصال في الصوم وَهُوَ أَنْ يصوم يَومَينِ أَوْ أكثر وَلاَ يأكل وَلاَ يشرب بينهما

403
RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of continuous fasting which is to fast for two or
more days without eating or drinking anything between them
Hadīth 1764
نهى عن الوصَالِ . متفق عَليْهِ.
: أنّ النبيَّ
عن أبي هريرة وعائشة
Abū Hurayrah 4% and 'A'ishah wes narrate that the Messenger of Allah
prohibited continuous fasting. (Bukhārī, Muslim, Ahmad)
Commentary
Fasting for two or more days without eating or drinking between them is prohibited because
it induces weakness in the body and this is harmful for other acts of worship. Such fasting
causes difficulty to a Muslim, whereas Allah & desires ease.
Hadith 1765
وَه، قَالَ: نَهَى رَسُولُ اللهِ وَ﴾َ عَنِ الوِصَالِ. قالوا: إنَّكَ تُواصِلُ؟ قَالَ: ((
وعن ابن عمر
إِنِّي لَسْتُ مِثْلَكُمْ ، إنِّي أُطْعَمُ وَأُسْقَى )). متفق عَلَيْهِ . وهذا لفظ البخاري .
Ibn 'Umar dog narrates: "The Messenger of Allah
prohibited continuous
fasting. The Șahabah
said to him: "But you fast continuously." The
Messenger of Allāh
replied: "I am not like you. I am provided with food
and drink." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
The Messenger
was permitted to fast for days at a time without eating or drinking because
of the following reasons:
1. The Messenger
was granted food and drink by Allah & from Paradise.
2. The Messenger
was given patience, willpower and physical strength by Allah &s.
3. According to Ibn Qayyim, the Messenger
was showered with such divine radiance from
Allah &s while fasting that made him independent of food and drink.
CHAPTER 347
باب تحریم الجلوس عَلَى قبر

404
RIYĀD AL-ȘĀLIĶĪN
Chapter on the prohibition of sitting on a grave
Hadīth 1766
: (( لأَنْ يَجْلِسَ أحَدُكُمْ عَلَى جَمْرَةٍ ، فَتُحْرِقَ
عن أَبي هريرة ﴿ّهُ قَالَ : قَالَ رسولُ الله
ثِيَابَهُ فَتَخْلُصَ إِلَى جِلْدِهِ خَيْرٌ لَهُ مِنْ أَنْ يَجْلِسَ عَلَى قَبْرٍ )). رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "For one
of you to sit on a burning coal which burns his clothes and reaches his skin
is better than sitting on a grave." (Muslim, Ahmad, Abū Dāwūd)
Commentary
It is not permissible to sit on a grave as this is contrary to the respect Islam demands for
fellow human beings.
CHAPTER 348
باب النهي عن تخصيص القبر والبناء عليه
Chapter on the prohibition of plastering or building over a grave
Hadith 1767
أن يُجَصَّصَ القَبْرُ ، وأنْ يُفْعَدَ عَلَيْهِ ، وَأَنْ يُبْنَى عَلَيْهِ
عن جابر بنطلّهُ قَالَ : نَهَى رسولُ الله
. رواه مسلم .
Jābir
g narrates: "The Messenger of Allah
prohibited plastering over
a grave, sitting on it, and building on it." (Muslim)
Commentary
It is not permissible to plaster a grave from the inside or outside, or to build a dome or
structure above it because it entails unnecessary wastage of wealth. In fact, if something has
been built on a grave, it is compulsory to remove it as 'Alī
s once did upon the command
of the Messenger

405
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 349
باب تغليظ تحريم إباق العبد من سيده
Chapter on the severe prohibition of a slave escaping from his master
Hadith 1768
: (( أَيُّمَا عَبْدِ أَبَقَ ، فَقَدْ بَرِئَتْ مِنْهُ الدِّمَّةُ
عن جرير بن عبد الله رضيّهُ قَالَ : قَالَ رسولُ اللهِ
)) . رواه مسلم .
Jarīr ibn 'Abdillah 4% narrates that the Messenger of Allah
said: "When
a slave escapes from his master, he loses his Islamic protection." (Muslim,
Ahmad)
Commentary
A slave who escapes from Dar al-Islam to Dar al-Harb and becomes a renegade, loses all the
rights and protection he enjoyed under Islam and should be killed.
Hadīth 1769
: ((إِذَا أَبَقَ العَبْدُ ، لَمْ تُقْبَلْ لَهُ صَلاَةٌ )) . رواه مسلم .
و عنه ، عن النبيِّ
وفي روايةٍ : (( فَقَدْ كَفَرَ )) .
Jarīr ibn 'Abdillah 4% narrates that the Messenger of Allah
said: “When
a slave escapes from his master, no salah of his is accepted."
Another narration has: "He has committed kufr (disbelief)." (Muslim, Ahmad)
Commentary
"No salah of his is accepted," means that he will not be rewarded by Allah && for performing
șalāh.
"He has committed kufr (disbelief)" means that he has been unappreciative of the bounties
of his master, or has committed an action that is tantamount to disbelief.
Additional Points
v One who is entrusted with a particular job or responsibility, should fulfil its requirements
to the best of his ability.

406
RIYĀD AL-ȘĀLIĶĪN
CHAPTER 350
باب تحريم الشفاعة في الحدود
Chapter on the prohibition of interceding in the hudud (Islamic penal laws)
قَالَ الله تَعَالَى: ﴿الزَّانِيَةُ وَالزَّانِ فَاجْلِدُوْا كُلَّ وَاحِدٍ مِّنْهُمَا مِائَةَ جَلْدَةٍ وَّلَا تَأْخُذْكُمْ بِهِمَا
رَأْقَةٌ فِىْ دِيْنِ اللهِ إِنْ كُنْتُمْ تُؤْمِنُوْنَ بِاللهِ وَالْيَوْمِ الْآخِرِ﴾ ( النور : ٢) .
Allāh &s says: "The female and male who commit fornication should both
be given a hundred lashes. Do not let pity for them take hold of you with
regard to Allah's religion, if you believe in Allah and the Last Day." (Sūrah
al-Nūr, 2)
Hadith 1770
وعن عائشة ه: أنَّ قُرَيْشاً أهَمَّهُمْ شَأْنُ المَرْأَةِ المَخْزُومِيَّةِ الَّتِي سَرَقَتْ ، فقَالُوا: مَنْ يُكَلِّمُ
؟ فقالوا : وَمَنْ يَجْتَرِىُّ عَلَيْهِ إِلَّ أُسَامَةُ بْنُ زَيْدٍ ، حِبُّ رَسُولِ اللهِ
فِيهَا رَسُولَ اللهِ
فَكَلَّمَهُ أُسَامَةُ ، فَقَالَ رَسُولُ اللهِ ﴿: ((أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللهِ تَعَالَى؟! )) ثُمَّ قَامَ
فاخْتَطَبَ، ثُمَّ قَالَ: (( إِنَّمَا أَهْلَكَ الَّذِينَ قَبْلَكُمْ أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ ،
وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ ، أَقَامُوا عَلَيْهِ الحَدَّ ، وَايْمُ اللهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ
لَقَطَعْتُ يَدَهَا )) . متفق عَلَيْهِ .
١ ، فَقَالَ : (( أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللهِ !؟ )) فَقَالَ
وفي روايةٍ : فَتَلَوَّنَ وَجْهُ رَسُولِ الله ◌ِّ
أُسَامَةُ : اسْتَغْفِرْ لِ يَا رَسُولَ اللهِ . قَالَ: ثُمَّ أَمَرَ بِتِلْكَ المَرْأَةِ فَقُطِعَتْ يَدُهَا .
'A'ishah was narrates: "The Quraysh were very concerned about the Makzūmī
woman who had committed theft and said: 'Who will speak to the Messenger
of Allāh
about her?' They said: 'Who will have the courage to do so except
Usamah ibn Zayd, the beloved of the Messenger of Allah
?' So Usāmah
spoke to him and the Messenger of Allah
said: 'Are you interceding
in one of the penal laws of Allah?' He then stood up and addressed the
people saying: 'The nations before you were destroyed because when a
noble person among them committed theft, they left him alone, but when
a weak person committed theft, they meted out the punishment to him.

407
RIYĀD AL-ȘĀLIĶĪN
By Allah, if Fatimah the daughter of Muhammad were to commit theft, I
will cut off her hand."
Another narration has: "The face of the Messenger of Allah
changed
colour and he said: 'Are you interceding in one of the penal laws of Allah?'
Usāmah
said: 'Seek forgiveness for me, O Messenger of Allah.' The
Messenger of Allah §
gave the order regarding the woman and her hand
was cut off." (Bukhārī, Muslim, Abū Dāwūd)
Commentary
The woman referred to here was the daughter of the brother of Abu Salamah &
The hadith
teaches us that Islam is a religion of justice and equality. It does not differentiate between
the rich and poor regarding the implementation of laws.
One may intercede in a case which demands the implementation of penal law before it reaches
an Islamic court. After it reaches the court, intercession will not be valid.
The hadith also highlights the virtue of Usamah ibn Zayd 4og and his status in the sight of
the Messenger
CHAPTER 351
باب النهي عن التغوط في طريق الناس وظلهم وموارد الماء ونحوها
Chapter on the prohibition of relieving oneself where people walk or seek
shade, at water sources, etc.
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ بِغَيْرِ مَا اكْتَسَبُوْا ، فَقَدِ احْتَمَلُوْا
بُهْتَانًا وَّاِثْمًا مُّبِيْنَا﴾ ( الأحزاب : ٥٨ ).
Allāh &s says: "Those who harm the believing men and women for no sin
on their part will bear the burden of slander and a manifest sin." (Sūrah
al-Aḥzāb, 58)
Hadith 1771
وعن أبي هريرة ﴿هُ: أَنَّ رَسُولَ اللهِ ﴿ قَالَ: ((اتَّقُوا اللَّعِنَيْنِ)) قالوا: وَمَا اللَّعِنَانِ؟

408
RIYĀD AL-ȘĀLIĶĪN
قَالَ : (( الَّذِي يَتَخَلَّى فِي طَرِيقِ النَّاسِ أَوْ فِي ظِلُّهِمْ )) . رواه مسلم .
Abū Hurayrah
s narrates that the Messenger of Allah
said: "Beware of
two actions which provoke curses." The Sahabah asked: "What are the
two actions which provoke curses?" He replied: "One who relieves himself
where people walk or seek shade." (Muslim, Ahmad, Hakim)
Commentary
This hadith teaches us that a Muslim should not harm or inconvenience others by relieving
himself in communal places.
CHAPTER 352
باب النهي عن البول ونحوه في الماء الراكد
Chapter on the prohibition of urinating in stagnant water
Hadith 1772
13
نَهَى أنْ يُبَالَ فِي المَاءِ الرَّاكِدِ . رواه مسلم .
: أن رسول الله
عن جابر رضي
Jābir
narrates: "The Messenger of Allah
prohibited urinating in
stagnant water." (Muslim, Ahmad)
Commentary
Stagnant water here refers to a small quantity of water such as a pond. It is prohibited to
urinate or defecate in such water because it will render the water impure. One should also
not urinate close to such water because the impurity may reach the water and contaminate
it. Scholars state that one should not even urinate in flowing water because if many people
do so it will also become impure after a time.
CHAPTER 353
باب كراهة تفضيل الوالد بعض أولاده على بعض في الهبة
Chapter on the detestability of a parent giving preference to some of his
children over others in gifts

409
RIYĀD AL-ȘĀLIĶĪN
Hadith 1773
فقال : إنِّي نَحَلْتُ ابْنِي هَذَا غُلاماً
عن النعمان بن بشير عليها: أنَّ أباه أتَى بِهِ رسُولَ اللهِ
: (( أَكُلَّ وَلَدِكَ نَحَلْتَهُ مِثْلَ هَذَا؟ )) فقال: لا ، فقالَ رسولُ
كان لِي ، فقال رسول الله
اللهِ ﴿: ((فَأَرْجِعُهُ)).
وفي روايةٍ: فقال رسولُ اللهِ ﴿: ((أَفَعَلْتَ هذَا بِوَلَدِكَ كُلُّهِمْ؟)) قال: لا، قال: (( اتّقُوا
الله واعْدِلُوا فِي أوْلادِكُمْ )) فَرَجَعَ أبي ، فَرَدَّ تِلْكَ الصَّدَقَةَ .
وفي روايةٍ: فقال رسولُ اللهِ ﴿: ((يَا بَشِيرُ أَلَكَ وَلَدٌ سِوَى هَذَا؟ )) فقالَ: نَعَمْ، قال: ((
أكُلُّهُمْ وَهَبْتَ لَهُ مِثْلَ هَذَا؟ )) قال: لا ، قال : ((فَلاَ تُشْهِدْنِي إذاً فَإِنِّي لاَ أَشْهَدُ عَلَى جَوْرٍ )) .
وفي روايةٍ : (( لاَ تُشْهِدْنِي عَلَى جَوْرٍ )) .
وفي رواية : (( أَشْهِدْ عَلَى هَذَا غَيْرِي! )) ثُمَّ قال: (( أَيَسُرُّكَ أنْ يَكُونُوا إِلَيْكَ فِي البِرِّ سَواءً ؟
)) قال: بَلَى ، قال: (( فَلا إذاً)) . متفق عليه .
Al-Nu'mān ibn Bashīr
narrates that his father brought him to the
Messenger of Allah
and said: "I gave this son of mine a slave that I
owned." The Messenger of Allah
asked: "Did you give all your children
a similar gift?" He replied: "No." The Messenger of Allah
said: "Then
take the slave back."
Another narration has: "The Messenger of Allah
asked: 'Did you do this
to all your children?' He replied: 'No.' He said: 'Fear Allah and treat your
children equally' My father returned and took back the charity."
Another narration has: "The Messenger of Allah
asked: 'O Bashīr, do you
have other children?' He replied: 'Yes.' He asked: 'Did you give a similar gift
to all of them?' He replied: 'No.' He said: 'Then do not make me a witness
to this because I cannot be a witness to an injustice."
Another narration has: "Do not make me a witness to an injustice."
Another narration has: "Make someone else a witness to this." He then
said: "Would you not like all of them to be equal in their obedience to
you?" He replied: "Yes, indeed." He said: "Then do not do that." (Bukhārī,

410
RIYĀD AL-ȘĀLIĶĪN
Muslim, Ahmad, Tirmidhī)
Commentary
Favouring some children over others causes enmity and disunity between them, hence it
should be avoided at all costs. According to Imam Ahmad , such a gift in which some are
favoured over others is Haram and not valid. According to the other Imams, the gift will be
valid but it will be Makrūh. However, if a parent assists a particular child due to some need,
such as poverty, then there is no harm.
CHAPTER 354
باب تحريم إحداد المرأة على ميت فوق ثلاثة أيام إلا على زوجها أربعة أشهر وعشرة أيام
Chapter on the prohibition for a woman to mourn for more than three days
over a deceased besides her husband, in whose case she should do so for
four months and ten days
Hadith 1774
عن زينب بنتِ أبي سلمة به، قالت: دَخَلْتُ عَلَى أُمِّ حَبِيبَةَ عَلَهَا، زَوجِ النَّبِّ ﴿﴾، حِينَ
تُوُفِّيَ أَبُوهَا أَبُو سُفْيَانَ بن حرب ◌ِّهِ، فَدَعَتْ بِطِيبٍ فِيهِ صُفْرَةُ خَلُوقٍ أوْ غَيْرِهِ ، فَدَهَنَتْ مِنْهُ
جَارِيَةً ، ثُمَّ مَسَّتْ بِعَارِضَيْهَا، ثُمَّ قَالَتْ: واللهِ مَا لِي بِالطِّيبِ مِنْ حَاجَةٍ ، غَيْرَ أَنِّي سَمِعْتُ
رسولَ اللهِ ﴿ يَقُولُ عَلَى الِمِنْبَرِ : (( لا يَحِلُّ لامْرَأَةٍ تُؤْمِنُ بِاللهِ وَاليَوْمِ الآخِرِ أنْ تُحِدَّ على
مَيِّتٍ فَوقَ ثَلاَثِ لَيَالٍ ، إلَّ عَلَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْراً)). قالَتْ زَيْنَبُ: ثُمَّ دَخَلْتُ عَلَى
زَيْنَبَ بِنْتِ جَحْشِ ﴾ حينَ تُوُفِّيَ أَخُوهَا ، فَدَعَتْ بِطِيبٍ فَمَسَّتْ مِنْهُ ثُمَّ قَالَتْ : أَمَا وَاللهِ
مَا لِي بِالطِّبِ مِنْ حَاجَةٍ ، غَيرَ أَنِّي سَمِعْتُ رسُولَ اللهِ ﴿ يَقُولُ عَلَى الِمِنْبَرِ : (( لا يَحِلُّ
لا مْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ أَنْ تُحِدَّ على مَيِّتٍ فَوقَ ثَلاَثٍ، إلَّ علَى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ
وَعَشْرا )). متفق عليه .
Zaynab bint Abī Salamah16
narrates: "I went to visit Umm Habībah
16 Zaynab bint Abī Salamah
, was the daughter of Umm Salamah w
from her marriage with Abū
Salamah &
. After the demise of Abu Salamah 4% in 4 Hijrī, Umm Salamah was married the Messenger
. The Messenger
would sprinkle water on the face of Zaynab as a loving gesture. The blessing
of this was that her face remained radiant until old age. She was married to 'Abdullah ibn Zam'ah &

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RIYĀD AL-ȘĀLIĶĪN
the wife of the Messenger of Allah
when her father, Abu Sufyan ibn
Harb4
s passed away. She asked for some yellow-coloured perfume or
something like that and applied some of it to a slave-girl. She then rubbed
some of it on her own cheeks and said: 'By Allah, I have no need for perfume,
however, I heard the Messenger of Allah
saying while on the pulpit: 'It
is not lawful for a woman who believes in Allah and the Last Day to mourn
over a deceased for more than three days besides her husband, for whom
she may do so for four months and ten days.' Zaynab said: 'I then went
to visit Zaynab bint Jahsh
when her brother passed away. She asked
for some perfume and applied some of it. She then said: 'Listen, by Allah,
I have no need for perfume, however, I heard the Messenger of Allah
saying while on the pulpit: 'It is not lawful for a woman who believes in
Allah and the Last Day to mourn over a deceased for more than three days
besides her husband, for whom she may do so for four months and ten
days." (Bukhārī, Muslim, Ahmad, Abū Dāwūd)
Commentary
In these incidents the blessed wives of the Messenger
applied perfume in order to display
the impermissibility for a woman to mourn for more than three days for anyone besides
her husband. A woman should mourn for this extended period for her husband because of
his noble right over her as a husband, the bond of love that existed between them and to
establish that she is not pregnant with his child.
CHAPTER 355
باب تحريم بيع الحاضر للبادي وتلقي الركبان والبيع على بيع أخيه والخِطبة على خطبته إلا أنْ يأذن
أو يردّ
Chapter on the prohibition of an urban-dweller selling on behalf of a rural-
dweller, meeting trade caravans in advance, requesting to purchase in the
midst of another brother's purchase, sending a marriage proposal when
another brother has proposed without permission or retraction
and bore him two children. She passed away in 73 Hijrī.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1775
عن أنس ﴿له، قالَ: نَهَى رسُولُ اللهِ ﴾﴿ أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ وإنْ كانَ أَخَاهُ لأَبِيِهِ وَأُمِّهِ .
متفق عليه .
Anas age narrates: "The Messenger of Allah
prohibited an urban-dweller
to sell on behalf of a rural-dweller even if he is a blood brother." (Bukhārī,
Muslim, Ahmad)
Commentary
The hadith commands that an urban-dweller should not sell an item on behalf of a rural-
dweller by agreement between them by raising the price when its market-value rises because
this creates a monopoly and causes harm to the general public. However, if the item is not
one of necessity in the area or not in great demand, then it will be permissible for the
urban-dweller to sell it.
Hadith 1776
: (( لاَ تَتَقَّوُا السَّلَعَ حَتَّى يُهْبَطَ بِهَا إِلَى
وعن ابن عمر فضلالله، قال: قالَ رسولُ اللهِ .
الأَسْوَاقِ )) . متفق عليه .
Ibn ‘Umar
narrates that the Messenger of Allah
said: "Do not go out
to meet goods before they reach the markets." (Bukhārī, Muslim)
Commentary
This hadith commands that trade caravans should not be intercepted before reaching the
market for purchase at a lower price because this prevents the sellers from ascertaining
the true market value of the goods. Such conduct also does harm to the genuine buyers and
sellers and allows people to generate excessive profits.
Hadith 1777
وعن ابن عباس ظه، قال: قالَ رسُولُ اللهِ ﴿: ((لاَ تَتَقَّوا الرُّكْبَانَ، وَلاَ يَعْ حَاضِرٌ
لِبَادٍ )) فقالَ لَهُ طَاووسٌ: مَا لاَ يَبْعِ حَاضِرٌ لِبَادٍ؟ قال: لاَ يَكُونُ لَهُ سِمْسَاراً . متفق عليه .
Ibn 'Abbas > narrates that the Messenger of Allah
said: "Do not go
ahead to meet caravans, and an urban-dweller should not sell on behalf of
a rural-dweller." Țā'ūs asked: "What does it mean that 'an urban-dweller

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RIYĀD AL-ȘĀLIĶĪN
should not sell on behalf of a rural-dweller'?" He replied: "He should not
be his agent." (Bukhārī, Muslim)
Hadith 1778
وعن أبي هريرة ﴿ه قال: نَهَى رسولُ الله ﴿ أَنْ يَبِيعَ حَاضِرٌ لِبَادٍ ، وَلاَ تَنَاجَشُوا وَلاَ يَبِيعِ
الرَّجُلُ عَلَى بَيْعِ أخْبِهِ ، وَلاَ يَخْطُبُ عَلَى خِطْبَةِ أَخِيهِ ، وَلاَ تَسْأَلُ المَرْأَةُ طَلاَقَ أُخْتِهَا لِتَكْفَأَ
مَا فِي إنائِهَا .
وفي رواية قال : نَهَى رَسُولُ اللهِ ﴿ عَنِ النَّلَقِّي، وَأَنْ يَبْتَاعَ المُهَاجِرُ لِلأَعْرَابِّ، وَأَنْ تَشْتَرِطَ
المَرْأَةُ طَلاَقَ أُخْتِهَا ، وأنْ يَسْتَامَ الرَّجُلُ على سَوْمٍ أخِيهِ ، وَنَهَى عَنِ النَّجْشِ والتَّصْرِيَةِ . متفق
عليه .
Abū Hurayrah & narrates: "The Messenger of Allah
prohibited an
urban-dweller to sell on behalf of a rural-dweller, offering to purchase in
order to raise the price, purchase in the midst of another brother's purchase,
sending a marriage proposal when another brother has proposed, and for a
woman to ask for her sister to be divorced so that she may take her place."
Another narration has: "The Messenger of Allah
prohibited from going
ahead to meet the trade caravans, an urban-dweller selling on behalf of a
rural-dweller, a woman demanding that her sister be divorced, raising the
price after the transaction has already been concluded, and he prohibited
offering to purchase in order to raise the price, and leaving milk in the
udders of an animal." (Bukhārī, Muslim, Nasa'ī)
Vocabulary and Definitions
Ludzi means to raise the price of an item while having no intention to purchase it. This
happens when a seller hires a person disguised as a buyer who pretends to purchase the item
at a higher price, while having no intention to purchase it. It is forbidden because it deceives
potential buyers into believing that the item is in demand at a higher price.
It is not permissible for a seller to offer an item to a buyer at a lower price when the latter
has already agreed to purchase it from another buyer at a higher price.
It is forbidden to send a marriage proposal to a woman when another man has proposed for
her and not yet received an answer because this generates enmity between people.

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RIYĀD AL-ȘĀLIĶĪN
A woman should not plan or request the divorce of another woman so that the former may
then marry the latter's husband.
One should not leave milk in the udders of an animal with the intention that a potential
buyer will be deceived into believing that it gives a large quantity of milk.
Additional Points
v Transactions which create difficulty for the general public or which generate enmity
between traders and merchants should be avoided.
Hadīth 1779
* قال : (( لاَ يَبَعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ ، وَلاَ يَخْطُبْ
وعن ابن عمر ظلها: أنَّ رسُولَ الله
عَلَى خِطْبَةِ أخِيهِ إلَّ أنْ يَأَذَنَ لَهُ )) . متفق عليه ، وهذا لفظ مسلم .
Ibn 'Umar
narrates that the Messenger of Allah
said: "You should
not purchase in the midst of another purchase, and you should not send
a marriage proposal when another brother has proposed unless he gives
permission." (Bukhārī, Muslim, Abū Dāwūd)
Hadith 1780
وعن عقبة بن عامر طلقله: أنَّ رسُولَ اللهِ ﴾® قال: ((المُؤْمِنُ أَخُو المُؤْمِنِ، فَلاَ يَحِلُّ لِمُؤْمِنٍ
أَنْ يَبْتَاعَ عَلَى بَيْعِ أَخِيهِ وَلاَ يَخْطُبَ عَلَى خِطْبَةِ أَخِيهِ حَتَّى يَذَرَ )) . رواه مسلم .
'Uqbah ibn 'Āmir 2
narrates that the Messenger of Allah
said: "A
believer is a brother of another believer and it is therefore not lawful for
a believer to purchase in the midst of another brother's purchase, and he
should not send a marriage proposal when another brother has proposed
unless he withdraws." (Muslim)
CHAPTER 356
باب النهي عن إضاعة المال في غير وجوهه التي أذن الشرع فيها
Chapter on the prohibition of squandering wealth in ways that Islam does
not permit

415
RIYĀD AL-ȘĀLIĶĪN
Hadith 1781
: (( إنَّ اللهَ تعالى يَرْضَى لَكُمْ ثَلاَثً، ويَكْرَهُ
عن أبي هريرة ﴿له قال : قال رسولُ اللهِ
لَكُمْ ثَلاَثً: فَرْضَى لَكُمْ أَنْ تَعْبُدُوهُ ، وَلاَ تُشْرِكُوا بِهِ شَيْئاً، وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللهِ جَمِيعاً
وَلاَ تَفَرَّقُوا ، وَيَكْرَهُ لَكُمْ: قِيلَ وَقَالَ ، وَكَثْرَةَ السُّؤَالِ، وإِضَاعَةَ المَالِ )) . رواه مسلم ،
وتقدم شرحه .
Abū Hurayrah
narrates that the Messenger of Allah
said: “Allāh
cks likes three things for you and dislikes three things for you. He likes
that you worship Him, that you do not ascribe any partners with Him, and
that you hold to the rope of Allah together without disuniting between
yourselves. He dislikes idle chatter, excessive questions, and squandering
of wealth." (Muslim, Ahmad, Malik)
Commentary
Excessive questions for the purposes of disputing and sparking enmity are not permissible.
The Qur'an also forbade this type of behaviour by highlighting the excessive questions posed
by the Banī Isra'il.
Allah & has created wealth for the functioning and operation of this worldly life. It should
be utilised in the correct way by giving zakat, lillah and purchasing items of necessity such
as food, clothing, etc.
Squandering of wealth by using it in impermissible avenues, purchasing items which are
useless or futile, spending exorbitant amounts on personal beautification and so forth is
prohibited. The Qur'an states,
﴿وَأْتِ ذَا الْقُرْبِى حَقَّهُ وَالْمِسْكِيْنَ وَابْنَ السَّبِيْلِ وَلَا تُبَدِّرْ تَبْذِيْرَا إِنَّ الْمُبَدِّرِيْنَ كَانُوَا اِخْوَانَ الشَّيْطِيْنِ﴾
Give the relative his right, as well as the poor and the traveller. And do not
be extravagant. Without doubt, the extravagant ones are the brothers of the
Shayāțīn. (Sūrah al-Isrā', 26-27)
Hadīth 1782
وعن ورَّادٍ كاتب المغيرة بْنُ شُعْبَةَ ، قال: أَمْلَى عَلَيَّ المُغِيرَةُ فِي كِتَابٍ إلَى مُعَاوِيَةَ ﴿له:
أَنَّ النَّبِيّ:﴿ كَانَ يَقُولُ فِي دُبُرِ كُلِّ صَلَةٍ مَكْتُوبَةٍ: (( لاَ إلهَ إلَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لهُ، لَهُ

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RIYĀD AL-ȘĀLIĶĪN
المُلْكُ وَلَهُ الحَمْدُ ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ ، وَلاَ مُعْطِيَ لِمَا
مَنَعْتَ ، وَلاَ يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ )) وَكَتَبَ إِلَيْهِ أَنَّهُ كَانَ يَنْهَى عَنْ قِيلَ وَقَالَ ، وَإِضَاعَةِ
المَالِ ، وَكَثْرَةِ السُّؤَالِ ، وَكَانَ يَنْهَى عَنْ عُقُوقِ الأَمَّهَاتِ ، وَوَأْدِ البَنَاتِ ، وَمَنْعِ وَهَاتِ . متفق
عليه ، وسبق شرحه .
Warrad, the scribe of al-Mughirah ibn Shu bah de, narrates: "Al-Mughīrah
dictated to me in a letter which he wrote to Mu awiyah 4og that the Messenger
of Allāh
used to say after every obligatory salah: "There is none worthy
of worship besides Allah. He is one and has no partner. His is the sovereignty
and to Him belongs all praise. He has power over everything. O Allah, none
can withhold what You give and none can give what You withhold. The
influence of any person who has it is of no avail against You."
He also wrote to him saying: 'He prohibited idle chatter, squandering of
wealth and excessive questions. He prohibited disobedience to mothers,
burying of daughters alive, refusing to give what is due upon you and
demanding what is not rightfully yours." (Bukhārī, Muslim)
Commentary
This du'a' was mentioned and explained previously. See hadith 1416.
Additional Points
Ahadith were written and recorded from the era of the Sahabah
CHAPTER 357
باب النهي عن الإشارة إلى مسلم بسلاح ونحوه سواء كان جاداً أو مازحاً ، والنهي عن تعاطي
السيف مسلولاً
Chapter on the prohibition of pointing a weapon at a Muslim, seriously or
jokingly, and the prohibition of handing over an unsheathed sword
Hadīth 1783
عن أبي هريرة لعلّه، عن رسولِ اللهِ ﴾ قال: ((لاَ يُشِرْ أحَدُكُمْ إِلَى أخِيهِ بِالسِّلاحِ، فَإِنَّهُ لاَ
يَدْرِي لَعَلَّ الشَّيْطَانَ يَنْزِعُ فِي يَدِهِ ، فَيَقَعِ فِي حُفْرَةٍ مِنَ النَّارِ )) . متفق عليه .

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RIYĀD AL-ȘĀLIĶĪN
: (( مَنْ أَشَارَ إِلَى أَخِيهِ بِحَدِيدَةٍ ، فَإِنَّ المَلاَئِكَةَ
وفي رواية لمسلم قال: قال أبو القاسم {
تَلْعَنُهُ حَتَّى يَنْزِعَ ، وَإِنْ كَانَ أَخَاهُ لأَبِهِ وَأُمِّهِ )) .
: (( يَنْزِع )) ضُبِطَ بالعين المهملة مع كسر الزاي ، وبالغين المعجمة مع فتحها،
قوله
ومعناهما مُتَقَارِبٌ، وَمَعَنَاهُ بالمهملةِ يَرْمِي ، وبالمعجمةِ أيضاً يَرْمِي وَيُفْسِدُ . وَأصْلُ النَّرْعِ
: الطَّعْنُ وَالفَسَادُ .
Abū Hurayrah & narrates that the Messenger of Allah
said: "None
of you should point a weapon at his brother because it is possible that
Shaitan may snatch it from his hand and thereby cause him to fall into a
pit of the Hell-fire."
A narration of Muslim has: Abu al-Qasim
said: "If someone points a
piece of iron at his brother, the angels curse him until he puts it down
even if it is his blood brother." (Bukhārī, Muslim, Hakim)
Commentary
The hadith warns against pointing a weapon towards another believer because Shaitan may
cause it to slip from his hand resulting in injury or death. This is not impossible since Shaitan
is forever waiting to cause harm and difficulty to a Muslim.
Hadith 1784
وعن جابر تظل ◌ّه قال: نهى رسولُ اللهِ ﴿ أَنْ يُتَعَاطَى السَّيْفُ مَسْلُولاً. رواه أبو داود والترمذي
، وقال : (( حديث حسن )) .
Jābir og narrates: "The Messenger of Allah
prohibited the handing over
of an unsheathed sword." (Abū Dawud, Tirmidhī, Ahmad, Hakim)
Commentary
The hadith warns us against handing over an unsheathed sword because it may easily slip
causing injury. In addition, it is Harām to create fear in the heart of a believer.
Scholars explain that a sword, knife or any sharp object should be handed over by placing
the handle towards the person it is being given to so that no harm may result.

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RIYĀD AL-ȘĀLIĶĪN
CHAPTER 358
باب كراهة الخروج من المسجد بعد الأذان إلا لعذر حتى يصلي المكتوبة
Chapter on the detestability of leaving the masjid after the adhan before
performing the Fard salah without a valid reason
Hadīth 1785
عن أبي الشَّعْنَاءِ ، قالَ: كُنَّا قُعُوداً مَع أبي هريرة ﴿هُ فِي المَسْجِدِ ، فَذَّن المُؤَذِّنُ ، فَقَامَ رَجُلٌ
مِنَ المَسْجِدِ يَمْشِي ، فَتْبَعَهُ أَبُو هُرِيرَةَ بَصَرَهُ حَتَّى خَرَجَ مِنَ المَسْجِدِ ، فقال أبو هريرة : أمَّا
. رواه مسلم .
هذَا فَقَدْ عَصَى أبا القَاسِمِ
Abu al-Sha'tha' narrates: "We were sitting with Abu Hurayrah des in the
masjid and the mu'adhdhin called out the adhan. A man stood up and walked
out of the masjid. Abu Hurayrah de watched him until he left the masjid.
Abū Hurayrah 4% then said: 'This person has disobeyed Abu al-Qasim
(Muslim)
Commentary
One should not unnecessarily leave the masjid after the adhan has been called because it
is possible that one may be deprived of performing the salah altogether, and it may also
create evil thoughts in the minds of others. However, if one has a valid excuse, then it will
be permissible.
CHAPTER 359
باب كراهة رد الريحان لغير عذر
Chapter on the detestability of refusing 'itr without any valid reason
Hadith 1786
عن أبي هريرة له قال: قال رسولُ اللهِ ﴿١: ((مَنْ عُرِضَ عَلَيْهِ رَيْحَانٌ ، فَلاَ يَرُدَّهُ، فَإِنَّهُ
خَفِيفُ المَحْمِلِ ، طَيِّبُ الرِّيحِ )) . رواه مسلم .
Abū Hurayrah
, narrates that the Messenger of Allah
said: "One who

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RIYĀD AL-ȘĀLIĶĪN
is offered perfume should not refuse it because it it light to carry and
fragrant in scent." (Muslim)
Commentary
One should not refuse the gift of 'itr because it is a pleasant gift. Ibn 'Umar
narrated
that a person should not refuse three things: a pillow, 'itr and milk.
Giving 'itr as a gift and applying it especially before attending a gathering is Mustahab.
Hadith 1787
كَانَ لاَ يَرُدُّ الطِّيبَ . رواه البخاري .
: أَنَّ النَّبِيَّ
وعن أنس بن مالكٍ
Anas ibn Malik 4% narrates: "The Messenger of Allah
would not refuse
perfume." (Bukhārī, Ahmad, Tirmidhī)
Commentary
Allamah 'Aini , stated that the Messenger
loved perfume because he would interact
with the angels who dislike offensive odours.
Scholars state that the hadith teaches the basic principle that one should not reject the gift
of 'itr or any other such beneficial item which is easy to give and receive.
CHAPTER 360
باب كراهة المدح في الوجه لمن خيف عليه مفسدة من إعجاب ونحوه، وجوازه لمن أمِنَ ذلك في حقه
Chapter on the detestability of praising a person to his face if it may cause
him to become proud, and its permissibility if he is safe from pride
Hadith 1788
وعن أبي موسى الأشعري معه قال: سَمِعَ النَّبِّ ﴿ رَجُلاً يُثْنِي عَلَى رَجُلٍ وَيُطْرِيهِ فِي المِدْحَةِ
، فقالَ : (( أَهْلَكْتُمْ - أوْ قَطَعْتُمْ - ظَهْرَ الرَّجُلِ )) . متفق عليه .
(( وَالإِطْرَاءُ)): المُبَالَغَةُ فِي المَدْحِ .
Abū Mūsā al-Ash'arī de narrates: "The Messenger of Allah
heard a
person praising someone excessively. He
said: 'You have destroyed him

420
RIYĀD AL-ȘĀLIĶĪN
- or you have broken the man's back."
Hadith 1789
، فَأَثْنَى عَلَيْهِ رَجُلٌ خَيْراً ، فقال النبيّ
وعن أبي بكرة ﴿ه : أنَّ رجلاً ذُكِرَ عند النبيِّ
(( وَيْحَكَ ! قَطَعْتَ عُنُقَ صَاحِبِكَ)) يَقُولُهُ مِرَاراً : (( إِنْ كَانَ أحَدُكُمْ مَادِحاً لاَ مَحَالَةَ فَلْيَقُلْ :
أَحْسِبُ كَذَا وَكَذَا إِنْ كَانَ يَرَى أَنَّهُ كَذَلِكَ وَحَسِبُهُ اللهُ، وَلاَ يُزَكّى عَلَى اللهِ أحَدٌ )). متفق عليه .
Abu Bakrah
narrates: "A person was mentioned in the presence of the
Messenger of Allah
and another praised him. The Messenger of Allah
said: 'Destruction to you! You have severed your friend's neck,' and repeated
it several times. 'If you really need to praise someone, say: 'I think he is
like this or like that', if you think him to be like that. Only Allah can call
him to account and none can claim purity before Allāh." (Bukhārī, Muslim)
Commentary
The hadith means that praising a person to his face may result in him developing pride, a
quality which will destroy his spirituality and rewards in the Hereafter. Praise is of three
types:
1. Praising an individual to his face is impermissible.
2. Praising an individual in his absence hoping that such praise will reach him is also
impermissible.
3. Praising an individual without any intention of such praise reaching him is permissible.
The hadith advises us that if it is necessary to praise an individual, then one should say that he
thinks him to be praiseworthy. That is, he should not praise him with certainty and conviction
because Allah & is the only one who knows the internal status and goodness of a person.
Hadīth 1790
وعن همام بن الحارث ، عن المِقْدَادِ ﴿ه: أنَّ رَجُلاً جَعَلَ يَمْدَحُ عُثْمَانَ بِّهِ ، فَعَمِدَ الِمِقْدَادُ
، فَجَثَا عَلَى رُكْبَيْهِ ، فَجَعَلَ يَحثو فِي وَجْهِهِ الحَصْبَاءَ . فقالَ لَهُ عُثْمَانُ : مَا شَأْنُكَ ؟ فقال : إنَّ
رسولَ اللهِ ﴿ قال: ((إِذَا رَأَيْتُمُ المَدَّاحِينَ، فَاحْثُوا فِي وُجُوهِهِمُ التّرَابَ )) . رواه مسلم .
فهذهِ الأحاديث في النَهي ، وجاء في الإباحة أحاديث كثيرة صحيحة . قال العلماءُ : وطريق
الجَمْعِ بين الأحاديث أنْ يُقَالَ: إنْ كان المَمْدُوحُ عِنْدَهُ كَمَالُ إيمانٍ وَيَقِينٍ ، وَرِيَاضَةُ نَفْسٍ ،