Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
mentions the seriousness of this crime in these words,
﴿وَمَنْ يَّقْتُلْ مُؤْمِنَا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خُلِدًا فِيْهَا وَغَضِبَ اللهُ عَلَيْهِ وَلَعَنَهُ وَاَعَدَّ لَهُ
عَذَابًا عَظِيْمًا ﴾
Whoever purposely murders a believer, his punishment shall be Hell-fire where
he shall live forever. Allah shall be angry with him, curse him and prepare for
him a dreadful punishment. (Sūrah al-Nisā', 93)
Hadith 1846
:: (( خُلِقَتِ المَلاَئِكَةُ مِنْ نُورٍ ، وَخُلِقَ الجَانُّ
وعن عائشة تظلّها ، قالت : قال رسول الله
مِنْ مَارِجٍ من نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ )) . رواه مسلم .
'A'ishah ws narrates that the Messenger of Allah
said: "The angels were
created from light, jinn were created from a flame of fire, and Adam was
created from what was described to you." (Muslim, Ahmad, Bayhaqī)
Commentary
The hadith indicates the power of Allah &s because He can create life in various forms
through light, fire and sand.
Man is created from a drop of sperm which is in turn formed by consuming food produced
from the soil, hence it can be said that man is created from sand.
Hadīth 1847
: القُرْآن . رواهُ مسلم في جملة حديث طويل .
وعنها رِيُّهَا ، قالت : كان خُلُقُ نَِّ اللهِ
'A'ishah wes narrates: "The character of the Messenger of Allah
was
the Qur'an." (Muslim, Ahmad)
Commentary
The hadith means that the Messenger
lived by the Qur'an. He was pleased with what it
declared Halal, he abstained from what it declared Haram, he practised upon its etiquettes,
and he did not exceed its restrictions.
Scholars state that just as the meanings of the Qur'an are unlimited, the qualities of the
Messenger
portraying the excellence of his character were also unlimited. In every

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RIYĀD AL-ȘĀLIĶĪN
situation, his outstanding behaviour, sublime personality and supreme knowledge were
matchless and indescribable. For these reasons, he served as a model and Messenger for not
only human beings and jinn but the entire universe.
Hadith 1848
وعنها، قالت: قال رسُولُ اللهِ ﴿: ((مَنْ أَحَبَّ لِقَاءَ اللهِ أحَبَّ اللهُ لِقَاءُهُ، وَمَنْ كَرِهَ لِقَاءَ
اللهِ كَرِهَ اللهُ لِقَاءهُ )) فقلتُ : يا رسولَ اللهِ ، أكَرَاهِيَّةُ المَوتِ ، فَكُلُّنَا نَكْرَهُ المَوتَ ؟ قال: ((
لَيْسَ كَذَلِكَ، ولكِنَّ المُؤْمِنَ إِذَا بُشِّرَ بِرَحْمَةِ اللهِ وَرِضْوَانِهِ وَجَنَِّهِ أحَبَّ لِقَاءَ اللهِ فَأَحَبَّ اللهُ
لِقَاءُهُ، وإِنَّ الكَافِرَ إذَا بُشِّرَ بِعَذابِ اللهِ وَسَخَطِ كَرِهَ لِقَاءَ اللهِ وكَرِهَ اللهُ لِقَاءُهُ)) . رواه مسلم .
'A'ishah
s narrates that the Messenger of Allah
said: "Allah desires to
meet one who desires to meet Him, and Allah dislikes to meet one who dislikes
to meet Him." I asked: "O Messenger of Allah, is it a dislike for death? All of us
dislike death." He replied: "That is not what it means. Rather, when a believer
is given the glad tidings of Allah's mercy, His pleasure and His Paradise, he
desires to meet Allah, and Allāh also desires to meet him. When a disbeliever
is given the tidings of the punishment and wrath of Allah, he dislikes to meet
Allāh, and Allāh also dislikes to meet him." (Muslim, Bukhārī, Ahmad, Ibn Mājah)
Hadith 1849
وَعَنْ أُمِّ الْمُؤْمِنِينَ صَفِيَّةَ بنتِ حُبِيٍّ له، قالتْ: كان النبيُّ: ﴿َ مُعْتَكِفاً، فَتَيْتُهُ أَزُورُهُ لَيْلاً ،
فَحَدَّثْتُهُ ثُمَّ قُمْتُ لأَنْقَلِبَ فَقَامَ مَعِي لِيَقْلِبَنِي، فَمَرَّ رَجُلاَنٍ مِنَ الأنْصَارِ ع﴿هَا، فَلَمَّا رَأَيَا النَّبِيَّ
﴿ : ((عَلَى رِسْلِكُمَا، إِنَّهَا صَفِيَّةُ بِنْتُ حُبَيٍّ)) فَقَالاَ : سُبْحَانَ اللهِ يَا
أسْرَعَا . فقال
رسولَ اللهِ ، فقالَ : ((إِنَّ الشَّيْطَانَ يَجْرِي مِنَ ابْنِ آدَمَ مَجْرَى الدَّمِ ، وَإِنِّي خَشِيْتُ أَنْ يَقْذِفَ
فِي قُلُوبِكُمَا شَرّاً - أَوْ قَالَ : شَيْئاً - )) . متفق عليه .
Umm al-Mu'minīn Safīyyah bint Huyayy
narrates: "I went to visit the
Messenger of Allah
one night while he was in I'tikāf. I spoke to him and
then stood up to leave. He stood up with me to accompany me. Two men
from the Ansar passed by. When they saw the Messenger of Allah
, they
hastened. He said to them: 'Take it easy. This is Safiyyah bint Huyayy' They
said: 'Glory be to Allah, O Messenger of Allah!' He said: 'Shaitan flows in the
body of man like blood and I feared that he might implant evil thoughts -
or things - into your hearts."" (Bukhārī, Muslim, Ahmad, Abū Dāwūd)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
Ibn Hajar As stated that the Messenger
clarified to the two Sahabah , that the woman
was his wife because even the slightest form of suspicion regarding his blessed being would
have been detrimental to their īmān.
"Shaitan flows in the body of man like blood," means that he moves in the body of man like
blood flows in the blood vessels of the body. 'Allamah Tibi & stated that it means that just
as blood flows easily throughout the body, Shaitan spares no effort in attempting to lead
man astray.
Based on this hadith, scholars state that the righteous should go the extra mile to avoid
places of suspicion and doubt.
Hadith 1850
وعن أبي الفضل العباس بن عبد المطلب ﴿ه قال: شَهِدْتُ مَعَ رَسُولِ اللهِ ﴿ يَومَ حُنَيْن،
فَزِمْتُ أنا وأبو سُفْيَانَ بن الحارثِ بن عبد المطلب رَسُول اللـه ◌ُ﴾، فَلَمْ نُفَارِقُهُ، وَرَسُولُ
اللهِ تُ﴿، عَلَى بَغْلَةٍ لَهُ بَيْضَاءَ ، فَلَمَّا النَقَى المُسْلِمُونَ وَالْمُشْرِكُونَ ، وَلَّى الْمُسْلِمُونَ مُدْبِرِينَ
، فَطَفِقَ رَسُولُ اللهِ ﴿، يَرْكُضُ بَغْلَهُ قِبِلَ الْكُفَّارِ ، وأنا آخِذٌ بِلِجَامِ بَغْلَةِ رَسُولِ اللهِ
، أَكُفُّهَا إِرَادَةَ أَنْ لاَ تُسْرِعَ ، وأَبُو سُفْيَانَ آَخِذٌ بِرِكَابٍ رَسُولِ اللهِ ﴿١، فقالَ رَسُولُ الله
: ((أَيْ عَبَّاسُ، نَادِ أَصْحَابَ السَّمُرَةِ)). قالَ العَبَّاسُ - وَكَانَ رَجُلاً صَيّاً - فَقُلْتُ بِأَعْلَى
صَوْتِي : أَيْنَ أصْحَابُ السَّمُرَةِ ، فَوَ اللهِ لَكَأَنَّ عَطْفَتَهُمْ حِينَ سَمِعُوا صَوْتِي عَطْفَةُ الْبَقَرِ عَلَى
أَوْلاَدِهَا، فقالوا: يَا لَبِّكَ يَا لَبَيْكَ ، فَاقْتَلُوا هُمْ وَالْكُفَّارُ ، وَالدَّعْوَةُ فِي الأَنْصَارِ يَقُولُونَ :
يَا مَعْشَرَ الأَنْصَارِ ، يَا مَعْشَرَ الأنْصَارِ ، ثُمَّ قَصُرَتِ الدَّعْوَةُ عَلَى بَنِي الحَارِثِ بْنِ الخَزْرَجِ ،
فَنَظَرَ رَسُولُ اللهِ ﴿ن، وَهُوَ عَلَى بَغْلَتِهِ كَالْمُتَطَاوِلِ عَلَيْهَا إِلَى قِتَالِهِمْ، فَقَالَ : (( هَذَا حِينَ
حَمِيَ الوَطِيسُ ))، ثُمَّ أَخَذَ رَسُولُ اللهِ ﴿، حَصَيَاتٍ فَرَمَى بِهِنَّ وُجُوهَ الكُفَّارِ، ثُمَّ قَالَ: ((
انْهَزَمُوا وَرَبِّ مُحَمَّدٍ))، فَذَهَبْتُ أَنْظُرُ فَإِذَا الْقِتَالُ عَلَى هَيْتِهِ فِيمَا أَرَى، فَوَاللهِ مَا هُوَ إلاَّ أنْ
رَمَاهُمْ بِحَصَيَاتِهِ ، فَمَا زِلْتُ أَرَى حَدَّهُمْ كَلِيلاً وَأَمْرَهُمْ مُدْيِراً . رواه مسلم .
(( الوَطِيسُ)) التَّنُّورُ، ومعناهُ: اشْتَدَّتِ الحَرْبُ. وقوله: ((حَدَّهُمْ)) هو بالحاء المهملة
: أَيْ بَأْسَهُمْ .
Abu al-Fadl al-'Abbas ibn 'Abd al-Muttalib &og narrates: "I was present with
the Messenger of Allah
during the expedition of Hunayn. Abū Sufyan ibn

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RIYĀD AL-ȘĀLIĶĪN
al-Harith ibn 'Abd al-Muttalib
% and I remained close to the Messenger
of Allāh
and did not leave him. The Messenger of Allah
was on a
white mule. When the Muslims and polytheists faced each other in battle,
the Muslims turned around and fled. The Messenger of Allah
began
prompting his donkey towards the polytheists while I was holding its reins,
stopping it from hastening forward. Abu Sufyan 4,
, was holding the saddle
of the Messenger of Allah
The Messenger of Allah
said: 'O 'Abbās,
call those who pledged allegiance under the tree (at Bay'at al-Ridwan)".
Al-'Abbas &
who had a loud voice, said: "I shouted in my loudest voice:
'Where are those who pledged allegiance under the tree?' By Allah, they
turned to my call just as a cow turns to the call of its calf. They said: 'Here
we are, here we are.' And they fought against the disbelievers. The call to
the Ansar was made, saying: 'O people of Ansar! O people of Ansar!' The
call was then confined to the Banu al-Harith ibn al-Khazraj. The Messenger
of Allāh
remained on his mule and looked at them fighting as if he
was stretching out his neck. He said: 'Now the oven is hot.' He then took
some pebbles and threw them towards the disbelievers and said: 'They are
defeated, by the oath of the Lord of Muhammad.' I went to have a look and
the battle was raging as it had been previously, but as soon as he threw
those pebbles, I saw their strength waning and they fled." (Muslim, Hakim)
Commentary
Hunayn was a valley between Makkah and Taif where the tribe of Hawazin resided. They
rose against the Muslims and fought them in battle in 8 Hijrī.
Scholars state that the stones thrown by the Messenger
in that battle miraculously
penetrated the eye of every disbeliever bringing victory to the Muslims. It was the assistance
of Allah & that came to the fore as the Qur'an states,
﴿ وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلكِنَّ اللهَ رَمَى ﴾
You did not throw when you threw, but it was Allah Who threw. (Sūrah Anfal, 17)
Additional Points
v Some of the Muslims felt that they could not be defeated in that battle because of their
large number, however Allah &'s taught them through the initial defeat that the true
strength of Islam lies in īman and supplicating to Allah &s.

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RIYĀD AL-ȘĀLIĶĪN
A Muslim leader must be a model of bravery and courage.
Hadith 1851
وعن أبي هريرة ﴿ه قال: قال رسولُ اللهِ ﴿ه: ((أَيُّهَا النَّاسُ، إِنَّ اللهَ طَيِّبٌ لاَ يَقْبَلُ إلَّ
طَيِّباً، وإِنَّ اللهَ أَمَرَ المُؤمِنِينَ بِمَا أَمَرَ بِهِ المُرْسَلِينَ . فقال تعالى: ﴿يَآَيُّهَا الرُّسُلُ كُلُوْا مِنَ
الطَّيْتِ وَاعْمَلُوْا صَالِحًا﴾ (المؤمنون: ٥١)، وقال تعالى: ﴿يَايُّهَا الَّذِيْنَ أُمَنُوا كُلُوْا
مِنْ طَيِّنْتِ مَا رَزَقْنَكُمْ﴾ ( البقرة: ١٧٢ ). ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ
إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، ومَلبسُهُ حرامٌ ، وَغُدِّيَ بِالْحَرَامِ
، فَأَنَّى يُسْتَجَابُ لِذَلِكَ ؟ رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "O people,
Allah is pure and accepts only that which is pure. Allah issued the same
command to the believers as He issued to the Messengers. He said: 'O
Messengers, eat of the pure and do good,' and He said: 'O believers, eat of
the pure which We provided you with.' He then mentioned a person who
undertakes a long journey, with dishevelled hair and dusty clothing. He
stretches out his hands towards the heavens saying: 'O my Sustainer! O
my Sustainer!' But his food is unlawful, his drink is unlawful, his clothing
is unlawful, and his sustenance is unlawful. How can his supplication be
accepted?"" (Muslim, Ahmad)
Commentary
This hadith highlights the fundamental Islamic principle that a person should choose that
which is Halal over that which is Haram because the former draws him closer to Allah des while
the latter distances him from Allah &S. The description provided in the hadith convincingly
highlights the importance of earning, consuming and utilising that which is Halal.
Hadith 1852
9
: (( ثَلاَثَةٌ لاَ يُكَلِّمُهُمُ اللهُ يَوْمَ الِيَامَةِ ، وَلاَ يُزَكِّيهِمْ ، وَلاَ
وعنه رَاللّهُ ، قال : قال رسول اللهِ
يَنْظُرُ إِلَيْهِمْ ، وَلَهُمْ عَذَابٌ أَلِمٌ: شَيْخُ زَانٍ ، وَمَلِكٌ كَذَّابٌ ، وَعَائِلٌ مُسْتَكْبِرٌ )) . رواه مسلم .
(( العَائِلُ )) : الفَقِيرُ .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Allah will

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RIYĀD AL-ȘĀLIĶĪN
not speak to three people on the day of Qiyamah, neither will He purify them
nor look at them. For them will be a painful punishment: an old adulterer,
a lying king, and a poor person who is proud." (Muslim, Ahmad, Nasa'ī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 617. Qadi 'Iyad > stated that
these three individuals have been specifically mentioned because their sin was unnecessary
and could have been avoided quite easily: adultery is to be expected from a young man
bursting with desires, not an old man; a king has power and authority and has no need to
speak lies to prove his case; and pride is expected from the wealthy, not the poor.
Hadith 1853
: (( سَيْحَانُ وَجَيْحَانُ وَالفُرَاتُ وَالنِيلُ كُلِّ مِنْ أَنْهَارِ
وعنهُ طَّهُ قال : قال رسولُ اللهِ
الجَنَّةِ )). رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "The Oxus,
Jaxartes, Euphrates and the Nile are all rivers from Paradise." (Muslim, Ahmad)
The Oxus and Jaxartes are two major rivers of Central Asia. The Euphrates
runs through Iraq, and the Nile through Egypt.
Commentary
This hadith has been interpreted in various ways. Some scholars have stated that the source
of these rivers may truly be in Paradise. Others state that their waters are sweeter than that
of other rivers, hence they have been referred to as rivers of Paradise. Yet other scholars
state that the cities through which they flow are blessed with īman, hence their association
with Paradise.
Hadīth 1854
بِيَدِي فَقَالَ : (( خَلَقَ اللهُ التُّرْبَةَ يَومَ السَّبْتِ ، وَخَلَقَ فيها
وعنه ، قال: أخَذَ رسُولُ اللهِ حُ﴾
الجِبَالَ يَوْمَ الأَحَدِ ، وَخَلَقَ الشَّجَرَ يَومَ الإِثْنَيْنِ ، وَخَلَقَ المَكْرُوهَ يَومَ الثُّلاَثَاءِ ، وَخَلَقَ النُّورَ
يَوْمَ الأَرِبِعَاءِ، وَبَثَّ فِيهَا الدَّوابَّ يَومَ الخَمِيسِ ، وَخَلَقَ آدَمَ لُهَا، بَعْدَ العَصْرِ مِنْ يَومِ الجُمُعَةِ
في آخِرِ الخَلْقِ فِي آخِرِ سَاعَةٍ مِنَ النَّهَارِ فِيَمَا بَيْنَ العَصْرِ إِلَى اللَّيْلِ )). رواه مسلم .
Abū Hurayrah 44
š narrates: "The Messenger of Allah
held my hand
and said: 'Allah created the earth on Saturday; He created the mountains

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RIYĀD AL-ȘĀLIĶĪN
on Sunday; He created the trees on Monday; He created detestable things
on Tuesday; He created light on Wednesday; He spread out the animals
on earth on Thursday; and He created Adam & after 'Asr on Jumu'ah as
His last creation in the last hour of the day, between 'Asr and the night."
(Muslim, Ahmad, Hakim)
Commentary
The hadith informs us that Allah's des final creation was Adam &
who was created on
Jumu ah. From other ahadith we learn that the world will also terminate on the day of Jumu'ah.
Hadith 1855
وعن أبي سليمان خالد بن الوليد ﴿هُ قَالَ: لَقَدِ انْقَطَعَتْ فِي يَدِي يَوْمَ مُؤْتَةَ تِسْعَةُ أسْيَافٍ ،
فَمَا بَقِيَ فِي يَدِي إِلَّ صَفِيحَةٌ يَمَانِيَّةٌ . رواه البخاري .
Abū Sulayman Khalid ibn al-Walīd 4% narrates: "Nine swords broke in my
hand in the battle of Mu'tah and only one small Yemeni sword remained
with me." (Bukhārī)
Commentary
The Battle of Mu'tah took place in 8 Hijrī. The Messenger
had sent Harith ibn Amīr
with a letter inviting the Persian king to Islam, however enroute the Sahābī was killed by
Sharahbil. The Messenger
sent an army of 3000 Șahabah to avenge his murder. During
the ensuing battle, Zaid ibn Harithah de, Ja'far ibn Abi Talib
and 'Abdullah ibn Rawahah
each led the army, but were martyred in turn. Finally, Khalid ibn Walid dos assumed
leadership and the Muslims attained victory. This hadith highlights his bravery and it was
for this reason that the Messenger
gave him the title, 'the sword of Allah.'
Hadith 1856
بن العاص ﴿ه: أَنَّه سَمِعَ رسولَ اللهِ ﴿، يقولُ: ((إِذَا حَكَمَ الحَاكِمُ فَاجْتَهَدَ
، ثُمَّ أَصَابَ ، فَلَهُ أَجْرَانِ ، وَإِذَا حَكَمَ وَاجْتَهَدَ ، فَأَخْطَأَ ، فَلَهُ أَجْرٌ )) متفق عَلَيْهِ .
'Amr ibn al-'Ās do narrates that he heard the Messenger of Allah
saying: "When a judge passes judgment making every effort to be correct
and then reaches the correct decision, he receives two rewards. When he
passes judgment making every effort to be correct and reaches an incorrect
decision, he receives one reward." (Bukhārī, Muslim, Ahmad, Abū Dāwūd)

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RIYĀD AL-ȘĀLIĶĪN
Commentary
The hadith teaches us that a competent and knowledgeable scholar or judge may engage in
ijtihad. Ijtihād means to exercise judgment in order to determine the truth in legal matters
regarding which no clear ruling exists in the Qur'an and Sunnah. It further teaches us that
such ijtihād will draw a reward whether the ultimate decision is correct or not.
Hadith 1857
، قَالَ : ((الحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَبْرِدُوهَا بِالمَاءِ )) متفق عَلَيْهِ .
: : أنَّ النبيَّ
و عن عائشة پپھا
'A'ishah ves narrates that the Messenger of Allah
said: "Fever is from
the intense heat of Hell, so cool it down with water." (Bukhārī, Muslim,
Ahmad, Hakim)
Commentary
Scholars state that fever here does not include all types of fevers because in certain cases
applying water to a fever will worsen it.
Hadith 1858
﴿، قَالَ : (( مَنْ مَاتَ وَعَلَيْهِ صَوْمٌ، صَامَ عَنْهُ وَلِيُّهُ)) متفق عَلَيْهِ .
و عنها ڭ، عن النبيِّ
وَالمُخْتَارُ جَوَازُ الصَّومِ عَمَّنْ مَاتَ وَعَلَيْهِ صَوْمٌ لِهَذَا الحَدِيثِ ، وَالمُرادُ بالوَلِيِّ : القَرِيبُ
وَارِثاً كَانَ أَوْ غَيْرَ وَارِثٍ .
'A'ishah wes narrates that the Messenger of Allah
said: "If one who
passes away has outstanding fasts, his next of kin should fast on his behalf."
(Bukhārī, Muslim, Bayhaqī, Ahmad)
The preferred opinion based on this hadith is that it is permissible to fast
on behalf of a deceased person who has outstanding fasts. The 'next of
kin' refers to a relative, whether he is an heir or not.
Commentary
According to the majority of scholars, namely Imam Abu Hanīfah , Imam Shafi'T , and
Imam Malik , others may only give fidya (compensation in kind) on behalf of the deceased
who omitted fasts. According to Imam Ahmad , others may fast on behalf of the deceased
to compensate for his missed fasts. Imam Ahmad & utilises this hadith as his proof. The
other scholars prove their case by stating that this hadith is abrogated or that fidya is the

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same as fasting.
Hadith 1859
وعن عوف بن مالك بن الطَّفَيْلِ: أنَّ عائشة عليه، حُدِّثَتْ أَنَّ عبدَ اللهِ بن الزبيرِ عَهَا، قَالَ
فِي بَيْعِ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ علّه: واللهِ لَنْتَهِيَّنَّ عَائِشَةُ أَوْ لَأَحْجُرَنَّ عَلَيْهَا، قَالَتْ: أَهُوَ قَالَ
هَذَا ! قالوا : نَعَمْ . قَالَتْ: هُوَ للهِ عَلَيَّ نَذْرٌ أنْ لا أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَداً ، فَاسْتَشْفَعَ ابْنُ الزُّبِيْرِ
إِلَيْهَا حِيْنَ طَالَتِ الهِجْرَةُ . فَقَالَتْ : لاَ ، واللهِ لاَ أَشفعُ فِيهِ أبداً ، وَلاَ أَتَحَنَّثُ إِلَى نَذْرِي .
فَلَمَّا طَالَ ذَلِكَ عَلَى ابْنِ الزُّبَيْرِ كَلَّمَ الِمِسْوَرَ بْنَ مَخْرَمَةَ ، وَعبَدَ الرحْمَانِ ابْنَ الأَسْوَدِ بْنِ عَبْدِ
يَغُوثَ وَقَالَ لَهُمَا: أَنْشُدُكُمَا اللهَ لَمَا أَدْخَلْتُمَانِي عَلَى عَائِشَةَ عَه، فَإِنَّهَا لاَ يَحِلُّ لَهَا أَنْ تَنْذِرَ
قَطِيعَتِي ، فَأَقْبَلَ بِهِ المِسْوَرُ ، وَعَبْدُ الرَحْمَانِ حَتَّى اسْتَأْذَنَا عَلَى عَائِشَةَ فَقَالاَ: السَّلاَمُ عَلَيْكِ
وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ ، أَنَدْخُلُ ؟ قالت عَائِشَةُ: ادْخُلُوا. قالوا: كُلُنَا؟ قالتْ: نَعَمْ ادْخُلُوا
كُلُّكُمْ ، وَلاَ تَعْلَمُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيرِ ، فَلَمَّا دَخَلُوا دَخَلَ ابْنُ الزُّبَيرِ الحِجَابَ فَاعْتَقَ عَائِشَةَ
، وَطَفِقَ يُنَاشِدُهَا وَيَبْكِي، وَطَفِقَ المِسْوَرُ ، وَعَبدُ الرَّحْمَانِ يُنَاشِدَانِهَا إِلَّ كَلَّمَتْهُ وَقَبِلَتْ
مِنْهُ، وَيَقُولانِ: إِنَّ النَّبِّ :﴿ نَهَى عَمَّا قَدْ عَلِمْتِ مِنَ الهِجْرَةِ؛ وَلاَ يَحِلُّ لِمُسْلِمٍ أنْ يَهْجُرَ
أَخَاهُ فَوقَ ثَلاَثِ لَيَالٍ ، فَلَمَّا أَكْثَرُوا عَلَى عَائِشَةٍ مِنَ النَّذْكِرَةِ وَالنَّحْرِيجِ ، طَفِقَتْ تُذَكِّرُ هُمَا
وَتَبْكِي ، وَتَقُولُ: إِنِّي نَذَرْتُ وَالَّذْرُ شَدِيدٌ ، فَلَمْ يَزَالاَ بِهَا حَتَّى كَلَّمَتِ ابْنَ الزُّبَيرِ ، وأَعْتَقَتْ
فِي نَذْرِهَا ذَلِكَ أَرْبَعِينَ رَقَبَةً ، وَكَانَتْ تَذْكُرُ نَذْرَهَا بَعدَ ذَلِكَ فَتَبَكِي حَتَّى تَبَّلَّ دُمُوعُهَا خِمَارَهَا
. رواه البخاري .
'Auf ibn Malik ibn al-Țufayl narrates that 'A'ishah
was informed that
'Abdullah ibn al-Zubayr 4% said with regard to a certain transaction or gift
which 'A'ishah wes had made: "By Allah, if 'A'ishah does not abstain from
this, I will impose restrictions on her." She said: "Did he really say that?"
They replied: "Yes." She said: "I take an oath in the name of Allah that I
will never speak to Ibn al-Zubayr again." When the separation continued
for some time, Ibn al-Zubayr 4og asked someone to intercede on his behalf,
but she said: "By Allah, I will never accept intercession in this regard and I
will never break my oath." When it had gone on too long for Ibn al-Zubayr
he spoke to al-Miswar ibn Makhramah and 'Abd al-Rahman ibn al-Aswad
ibn 'Abd Yaguth, and said: "I beg you in the name of Allah to take me to
'A'ishah ws because it is not lawful for her to take an oath to sever ties
with me." So Al-Miswar and 'Abd al-Rahman went along with him and they

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RIYĀD AL-ȘĀLIĶĪN
two sought permission to enter the home of 'A'ishah ws. They said: "Peace
be upon you together with Allah's mercy and blessings. May we enter?"
She said: "You may enter." They asked: "All of us?" She said: "Yes, you may
all enter," not knowing that Ibn al-Zubayr
was with them. When they
entered, Ibn al-Zubayr dog went behind the curtain and embraced 'A'ishah
weeping and beseeching her. Al-Miswar and 'Abd al-Rahman also began
to beseech her to speak to him and accept his apology. They said: "You
know very well that the Messenger of Allah
forbade the breaking of
relations and said that it is not lawful for a Muslim to sever relations with
his brother for more than three days." When they continued reminding
and advising her, she began reminding them of her oath and began crying.
She said: "I took an oath and an oath is a very serious matter." But they
persisted until she spoke to Ibn al-Zubayr 4.2. In expiation of her oath,
she freed forty slaves. Whenever she subsequently remembered her oath,
she would weep until her veil would become wet with her tears. (Bukhārī)
Commentary
'A'ishah wos was the maternal aunt of 'Abdullah ibn Zubayr &g
. He did not agree with a
certain transaction she had made and tried to make her forsake it, however she felt offended
because she had done it in good spirit.
One may ask why 'A'ishah wos did not speak to her nephew for more than three days when
the hadith forbids it. The answer to this is that one may abandon ties with another based
on a valid Islamic reason.
The freeing of a single slave would have sufficed, however 'A'ishah
s freed forty slaves
due to her piety.
Hadīth 1860
خَرَجَ إِلَى قَتْلَى أُحُدٍ ، فَصَلَّى عَلَيْهِمْ بَعْدَ ثَمَانِ
وعن عُقْبَةَ بن عامِرٍ ﴿للهِ: أنَّ رَسُولَ اللهِ ﴾
سِنِينَ كَالمُؤَدِّعِ لِلأَحْيَاءِ وَالأَمْوَاتِ ، ثُمَّ طَلَعَ إِلَى الِمِنبَرِ، فَقَالَ: (( إِنِّي بَيْنَ أَيْدِيكُمْ فَرَطٌ وَأَنَا
شَهِيدٌ عَلَيْكُمْ وَإِنَّ مَوْعِدَكُمُ الحَوْضُ ، وإِنِّي لَأَنْظُرُ إِلَيْهِ مِنْ مَقَامِي هَذَا ، أَلاَ وإِنِّي ◌َسْتُ أَخْشَى
عَلَيْكُمْ أنْ تُشْرِكُوا ، وَلَكِنْ أخْشَى عَلَيْكُمُ الدُّنْيَا أَنْ تَنَافَسُوهَا)) قَالَ: فَكَانَتْ آخِرَ نَظْرَةٍ نَظَرْتُهَا
إِلَى رَسُولِ اللِ حُ﴾. متفق عَلَيْهِ .
وفي رواية : (( وَلَكِنِّي أَخْشَى عَلَيْكُمُ الدُّنْيَا أَنْ تَنَافَسُوا فِيهَا، وَتَقْتِلُوا فَتَهْلِكُوا كما هَلَكَ مَنْ

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كَانَ قَبْلَكُمْ )). قَالَ عُقْبَةُ: فكانَ آخِرَ مَا رَأيْتُ رَسُولَ اللهِ ﴿ عَلَى الْمِنْرِ.
وفي روايةٍ قَالَ : (( إنِّي فَرَطْ لَكُمْ وَأَنَا شَهِيدٌ عَلَيْكُمْ وإِنِّي واللهِ لَنْظُرُ إِلَى حَوْضِي الآنَ،
وإِنِّي أَعْطِيتُ مَفَاتِيحَ خَزَائِنِ الأَرْضِ، أَوْ مَفَاتِيحَ الأَرْضِ، وإِنِّي واللـهِ مَا أَخَافُ عَلَيْكُمْ أنْ
تُشْرِكُوا بَعْدِي، وَلَكِنْ أَخَافُ عَلَيْكُمْ أَنْ تَنَافَسُوا فِيهَا )) .
وَالْمُرَادُ بِالصَّلاَةِ عَلَى قَتْلَى أُحُدٍ : الدُّعَاءُ لَهُمْ ، لَاَ الصَّلاَةُ المَعْرُوفَةُ .
'Uqbah ibn 'Āmir
" narrates: "The Messenger of Allah
went out to
those who were martyred at Uhud and supplicated for them (for forgiveness)
eight years after the battle as if he was bidding farewell to the living and
the dead. He then climbed onto the pulpit and said: 'I am your forerunner
and I will be a witness for you. You will meet me at al-Haud (the Fountain).
I can see it from where I am now. Listen, I do not fear that you will ascribe
partners with Allah, but I do fear this world for you and that you will
compete with each other for it.' This was the last time I saw the Messenger
of Allah
Another narration has: "But I fear this world for you and that you will
compete with each other for it, and that you will fight one another and
destroy yourselves as those before you were destroyed." 'Uqbah he said:
"That was the last time I saw the Messenger of Allah
on the pulpit."
Another narration has: "I am your forerunner and I will be a witness for
you. By Allah, I am presently looking at my Haud. I have been given the keys
to the treasures of the earth - or the keys to the earth. By Allah, I do not
fear that you will ascribe partners with Allah after me, but I do fear that
you will compete with each other for it." (Bukhārī, Muslim, Bayhaqī, Nasa'ī)
Commentary
The hadith teaches us to be wary of competing for this world and its riches. The Messenger
was given the keys to the treasures of this world but he refused it due to his preference
for the Hereafter.
Additional Points
v One should visit the graveyard and also continuously supplicate for the forgiveness of
the deceased.
The Haud is a reality and exists just as Paradise and Hell exists.

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Hadith 1861
وعن أَبي زيد عمرٍو بن أخْطَبَ الأنصاريِّ ◌ِلَّهُ قَالَ: صَلَّى بِنَا رَسُولُ اللهِ:﴿ه الفَجْرَ، وَصَعِدَ
المِنْبَرَ ، فَخَطَبَا حَتَّى حَضَرَتِ الظُّهْرُ ، فَزَلَ فَصَلَّى، ثُمَّ صَعِدَ الِمِنْبَ حَتَّى حَضَرَتِ العَصْرُ،
ثُمَّ نَزَلَ فَصَلَّى، ثُمَّ صَعِدَ الِمِنْبَرَ حَتَّى غَرَبَتِ الشَّمْسُ ، فَأَخْبَرَنَا مَا كَانَ وَمَا هُوَ كَائٌِ ، فَأَعْلَمُنَا
أَحْفَظُنَا . رواه مسلم .
Abū Zayd 'Amr ibn Akhtab al-Ansarī &
narrates: "The Messenger of Allah
led us in the Fajr salah and then climbed the pulpit and addressed us
until the Zuhr salah. He descended, performed salah, and climbed the pulpit
again until the 'Așr salah. He descended the pulpit, performed salah, and
climbed the pulpit again until sunset. He informed us of what had occurred
and what is yet to occur. The most knowledgeable of us is the one who
remembers the most." (Muslim)
Commentary
The Messenger
informed the Șahabah A
about the events that will unfold close to
Qiyamah. This knowledge was granted to him by Allah & as a miracle. It was not on account
of his own knowledge.
It was the mercy of the Messenger
that he taught the Ummah whatever was necessary
for their eternal success and well-being in this world.
Hadith 1862
وعن عائشة ﴿ها، قالت: قَالَ النَّبِيُّ :﴿: ((مَنْ نَذَرَ أنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ
يَعْصِيَ اللهَ فَلاَ يَعْصِهِ )) . رواه البخاري .
'A'ishah wes narrates that the Messenger of Allah
said: "One who takes
a vow to obey Allah should obey Him. One who takes an oath to disobey
Allāh should not disobey him." (Bukhārī, Ahmad, Abū Dāwūd, Ibn Mājah)
Commentary
Oaths that conform to Islamic teachings should be fulfilled, while those that oppose them
should be broken.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1863
وعن أمِّ شَرِيكٍ ﴿هَ: أَنَّ رسولَ اللهِ ﴿ أمرها بِقَتْلِ الأَوْزَاغِ وقال: ((كَانَ يَنْفُخُ عَلَى إِبْرَاهِيمَ
)) متفق عَلَيْهِ .
Umm Sharik wos narrates that the Messenger of Allah
ordered her to kill
chameleons, saying: "It blew on Ibrahim &
& (in the fire)." (Bukhārī, Muslim)
Commentary
That a chameleon blew into the fire in which Ibrahim &
was thrown, in order to intensify
it, was evidence of its enmity to a Messenger of Allah
EN. The hadith teaches us that Allah
cks dislikes even the slightest dissent or disobedience to His commands.
Hadith 1864
: (( مَنْ قَلَ وَزَغَةً فِي أَوَّلِ ضَرْبَةٍ فَلَهُ كَذَا
وعن أَبي هريرة عُهُ قَالَ : قَالَ رسولُ اللهِ .
وَكَذَا حَسَنَةً ، وَمَنْ قَتَلَهَا فِي الضَّرْبَةِ الثَّانِيَةِ فَهُ كَذَا وَكَذَا حَسَنَةً دُونَ الأولَى ، وَإِنْ قَلَهَا فِي
الضَّرْبَةِ الثَّالِثَةِ فَلَهُ كَذَا وَكَذَا حَسَنَةً )).
وفي رواية : (( مَنْ قَتَلَ وَزَغَا فِي أَوَّلِ ضَرْبَةٍ كُتِبَ لَهُ مِنَّهُ حَسَنَةٍ ، وفي الثَّانِيَةِ دُونَ ذَلِكَ ، وفي
الثَّالِثَةِ دُونَ ذَلِكَ )) . رواه مسلم .
قَالَ أهلُ اللُّغة : ((الوَزَغُ)) الِعِظَامُ مِنْ سَامَّ أَبْرَصَ .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
kills a chameleon with the first strike, will receive such-and-such good
deeds. One who kills it with the second strike, will receive such-and-such
good deeds, less than the first. If he kills it with the third strike, he will
receive such-and-such good deeds."
Another narration has: "One who kills a chameleon with the first strike, a
hundred good deeds are recorded in his favour. The second strike has less
than that, and the third strike has even less than that." (Muslim)
Hadith 1865
قَالَ : ((قَالَ رَجُلٌ لأَنَصَدَّقَنَّ بِصَدَقَةٍ ، فَخَرَجَ بِصَدَقَتِهِ
وعن أبي هريرة ﴿هُ أَنَّ رَسُول اللهِ

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فَوَضَعَهَا فِي يَدِ سَارِقٍ ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى سَارِقٍ ! فَقَالَ: اللَّهُمَّ لَكَ الحَمْدُ
عَلَى سَارِقٍ! لأَتَصَدَّقَنَّ بِصَدَقَةٍ ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ ؛ فَأَصْبَحُوا يَتَحَدَّثُونَ
: تُصُدِّقَ اللَّيْلَةَ عَلَى زَانِيَةٍ ! فَقَالَ: اللَّهُمَّ لَكَ الحَمْدُ عَلَى زَانِيَةٍ ! لأَتَصَدَّقَنَّ بِصَدَقَةٍ ، فَخَرَجَ
بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيٍّ ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى غَنِيِّ ؟ فَقَالَ : اللَّهُمَّ لَكَ
الحَمْدُ عَلَى سَارِقٍ وَعَلَى زَانِيَةٍ وعلى غَنِيٍّ ! فَأَتِيَ فقيل لَهُ : أمَّ صَدَقَتُكَ عَلَى سارقٍ فَلَعَلَّهُ
أنْ يَسْتَعِفَّ عَنْ سَرِقَتِهِ ، وأمَّا الَّانِيَةُ فَلَعَلَّهَا تَسْتَعِفُّ عَنْ زِنَاهَا، وأَمَّا الغَنِيُّ فَلَعَلَّهُ أَنْ يَعْتَبِرَ
فَيُنْفِقَ مِمَّا آتَاهُ اللهُ)) . رواه البخاري بلفظه ومسلم بمعناه .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "A man
said: 'I will definitely give some charity' He went out with his charity and
placed it in the hand of a thief. The next morning, people began talking:
'Charity was given to a thief.' The man said: 'O Allah, all praise is due to
You for the thief. I will definitely give some charity.' He went out with his
charity and placed it in the hand of a prostitute. The next morning, people
began talking: 'Charity was given to a prostitute last night.' The man said:
'O Allah, all praise is due to You for the prostitute. I will definitely give
some charity.' He went out with his charity and placed it in the hand of a
rich person. The next morning, people began talking: 'Charity was given to
a rich person.' The man said: 'O Allah, all praise is due to You for a thief,
a prostitute and a rich person.' That night he saw a dream in which he
was told: 'Perhaps your charity to the thief will cause him to abstain from
stealing. Perhaps your charity to the prostitute will cause her to abstain
from prostitution. Perhaps your charity to the rich person, will cause him to
take a lesson and spend from that which Allah gave him."" (Bukhārī, Muslim)
Commentary
The hadith teaches us that Allah &s rewards a person based on his intention and not merely
on the outcome of his action. Hence, if charity is given with sincerity and reaches one who
is not really deserving of it, the donor should regard it as Allah's & wisdom and remain
hopeful of divine reward. It also teaches us that we should continue giving charity for the
pleasure of Allah &s.
Hadīth 1866
؛ فِي دَعْوَةٍ ، فَرُفِعَ إِلَيْهِ الذِّرَاعُ ، وَكَانَتْ تُعْجِبُهُ ، فَنَهَسَ
وعنه ، قَالَ : كَنَّا مَعَ رَسُولِ اللهِ

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مِنْهَا نَهْسَةً وقال : (( أنا سَيِّدُ النَّاسِ يَوْمَ القِيَامَةِ ، هَلْ تَدْرُونَ مِمَّ ذَاكَ؟ يَجْمَعُ اللهُ الأوَّلِينَ
وَالآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، فَيُبْصِرُهُمُ النَّاظِرُ، وَيُسْمِعُهُمُ الدَّاعِي، وَتَدْنُو مِنْهُمُ الشَّمْسُ،
فَبْلُغُ النَّاسِ مِنَ الغَمِّ وَالكَرْبِ مَا لاَ يُطِقُونَ وَلاَ يَحْتَمِلُونَ ، فَقُولُ النَّاسُ: أَلَّ تَرَوْنَ مَا
أَنْتُمْ فِيهِ إِلَى مَا بَلَغَكُمْ ، ألاَ تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ :
أَبُوكُمْ آدَمُ ، فَيَأْتُونَهُ فَيَقُولُونَ: يَا آدَمُ أَنْتَ أَبُو الْبَشَرِ، خَلَقَكَ اللهُ بِيَدِهِ، وَنَفَخَ فِيكَ مِنْ رُوحِهِ،
وأمَرَ المَلاَئِكَةَ فَسَجَدُوا لَكَ ، وأَسْكَنَكَ الجَنَّةَ ، أَلاَ تَشْفَعُ لَنَا إِلَى رَبِّكَ ؟ ألاَ تَرَى مَا نَحْنُ
فِيهِ وَمَا بَلَغْنَا؟ فَقَالَ: إِنَّ رَبِّي غَضِبَ غَضَبَاً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلا يَغْضَبُ بَعْدَهُ مِثْلَهُ،
وَإِنَّهُ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُ ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى نُوحٍ
، فَيَأْتُونَ نوحاً فَيَقُولُونَ: يَا نُوحُ ، أَنْتَ أوَّلُ الرُّسُلِ إِلَى أهلِ الأرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْدَاً
شَكُوراً ، ألاَ تَرَى إِلَى مَا نَحْنُ فِيهِ ، أَلاَ تَرَى إِلَى مَا بَلَغْنَا، أَلاَ تَشْفَعُ لَنَا إِلَى رَبِّكَ ؟ فَيَقُولُ :
إِنَّ رَبِّي غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّهُ قَدْ كَانَتْ لِي
دَعْوَةٌ دَعَوْتُ بِهَا عَلَى قَوْمِي، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى إِبْرَاهِيمَ ،
فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ: يَا إِبْرَاهِيمُ ، أَنْتَ نَبِّ اللهِ وَخَلِيلُهُ مِنْ أَهْلِ الأَرْضِ ، اشْفَعْ لَنَا إِلَى
رَبِّكَ، أَلاَ تَرَى إِلَى مَا نَحْنُ فِيهِ ؟ فَيَقُولُ لَهُمْ : إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ
مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّي كُنْتُ كَذَبْتُ ثَلاثَ كَذِبَاتٍ ؛ نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا
إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُوسَى، فَيَأْتُونَ مُوسَى فَيَقُولُونَ : يَا مُوسَى أَنَتَ رَسُولُ اللهِ ، فَضَّلَكَ
اللهُ بِرسَالاَتِهِ وَبِكَلاَمِهِ عَلَى النَّاسِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ، ألاَ تَرَى إِلَى مَا نَحْنُ فِيهِ ؟ فِيقُولُ :
إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَباً لَمْ يَغْضَبْ قَبَلَهُ مِثْلَهُ ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ ، وَإِنَّي قَدْ قَلْتُ
نَفْساً لَمْ أُومَرْ بِقَتْلِهَا ، نَفْسِي نَفْسِي نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ؛ اذْهَبُوا إِلَى عِيسَى . فَيَأْتُونَ
عِيسَى فَيَقُولُونَ: يَا عِيسَى، أَنْتَ رَسُولُ الله وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ
النَّاسَ فِي المَهْدِ ، اشْفَعْ لَنَا إِلَى رَبِّكَ ، أَلاَ تَرَى إِلَى مَا نَحْنُ فِهِ ؟ فَقُولُ عِيسَى: إنَّ رَبِّي قَدْ
غَضِبَ اليَوْمَ غَضَباً لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَلَمْ يَذْكُرْ ذَنْباً، نَفْسِي نَفْسِي
نَفْسِي ، اذْهَبُوا إِلَى غَيْرِي ، اذْهَبُوا إِلَى مُحَمَّدٍ
وفي روايةٍ : (( فَيَأْتُونِي فَيَقُولُونَ: يَا مُحَمَّدُ أنتَ رَسُولُ اللهِ وخَاتَمُ الأَنِْياءِ، وَقَدْ غَفَرَ اللهُ
لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ ، اشْفَعْ لَنَا إِلَى رَبِّكَ، ألاَ تَرَى إِلَى مَا نَحْنُ فِيهِ ؟ فَأَنْطَلِقُ فَآَتِي
تَحْتَ العَرْشِ فَأَقَعُ سَاجِداً لِرَبِّي، ثُمَّ يَفْتَحُ اللهُ عَلَّ مِنْ مَحَامِدِهِ ، وَحُسْنِ الثَّاءِ عَلَيْهِ شَيْئاً لَمْ
يَفْتَحْهُ عَلَى أحَدٍ قَبْلِي ، ثُمَّ يُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ ، سَلْ تُعْطَهُ ، وَاشْفَعْ تُشَفَّعْ ، فَأَرْفَعُ

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رَأْسِي ، فَأَقُولُ : أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، أُمَِّي يَا رَبِّ، فَيُقَالُ: يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ
مَنْ لاَ حِسَابَ عَلَيْهِمْ مِنَ الْبَابِ الأَيْمَنِ مِنْ أَبْوَابِ الجَنَّةِ ، وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ
مِنَ الأَبْوَابِ )). ثُمَّ قَالَ: (( وَالَّذِي نَفْسِي بِيَّدِهِ، إِنَّ مَا بَيْنَ المِصْرَاعَيْنِ مِنْ مَصَارِيعِ الجَّةِ
كَمَا بَيْنَ مَكَّةَ وَهَجَرَ ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى ))
Abū Hurayrah 4% narrates: "We were with the Messenger of Allah
at
an invitation for meals. The shoulder portion was offered to him, and he
was fond of that, so he took a bite and said: 'I will be the leader of the
people on the day of Qiyamah. Do you know why? Allah will gather the
first and the last of people on one plain so that an observer will be able to
see all of them and a caller will be able to make them hear. The sun will
draw so close to them and people will suffer such grief and pain which
they will not be able to bear and endure. The people will say: 'Do you not
see your condition and the extent of your suffering? Why do you not find
someone who will intercede before your Lord on your behalf?' They will
say: 'Your father is Adam.' They will go to him and say: 'O Adam! You are
the father of mankind. Allah created you with His hands, blew His spirit
into you, ordered the angels to prostrate before you, and made you dwell
in Paradise. Will you not intercede before your Lord on our behalf? Do you
not see our condition and the extent of our suffering?' He will reply: 'My
Lord is extremely angry. He was never as angry before nor will He ever be
as angry again. He prohibited me from (eating of) a particular tree but I
did not obey. I am worried about myself. I am worried about myself. I am
worried about myself. Go to someone else. Go to Nūh."
"They will go to Nuh and say: 'O Nuh, you were the first Messenger sent to
earth and Allah referred to you as a grateful servant. Do you not see our
condition and the extent of our suffering? Will you not intercede before
your Lord on our behalf?' He will reply: 'My Lord is extremely angry today.
He was never as angry before nor will He ever be as angry again. I had the
choice of a supplication and I supplicated against my people. I am worried
about myself. I am worried about myself. I am worried about myself. Go
to someone else. Go to Ibrahim."
"They will go to Ibrahim and say: 'O Ibrahim, you are the Messenger of
Allah and His bosom friend among the inhabitants of the earth. Intercede

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before your Lord on our behalf. Do you not see our condition?' He will
say to them: 'My Lord is extremely angry today. He was never as angry
before nor will He ever be as angry again. I made three false statements. I
am worried about myself. I am worried about myself. I am worried about
myself. Go to someone else. Go to Mūsā."
"They will go to Musa and say: 'O Mūsa, You are the Messenger of Allah. He
favoured you with His message and His conversation with you. Intercede
before your Lord on our behalf. Do you not see our condition?' He will
say to them: 'My Lord is extremely angry today. He was never as angry
before nor will He ever be as angry again. I killed a person whom I was
not ordered to kill. I am worried about myself. I am worried about myself.
I am worried about myself. Go to someone else. Go to 'Īsā."
"They will go to 'Isa and say: 'O 'Isa, you are the Messenger of Allah and
His Word which He cast into Maryam, and you are a spirit from Him. You
spoke to the people while in the cradle. Intercede before your Lord on
our behalf. Do you not see our condition?' He will say to them: 'My Lord
is extremely angry today. He was never as angry before nor will He ever
be as angry again.' He will not mention any error which he made. He will
say: 'I am worried about myself. I am worried about myself. I am worried
about myself. Go to someone else. Go to Muhammad."
Another narration has: "They will come to me and say: 'O Muhammad! You
are the Messenger of Allah and the seal of the Messengers. Allah forgave
you your past and future shortcomings. Intercede before your Lord on our
behalf. Do you not see our condition?' I will proceed and go beneath the
Throne. I will then fall into prostration before my Lord. Allah will then
inspire me to utter such words of praise and glorification which He never
inspired anyone before me to utter. He will then say: 'O Muhammad! Raise
your head. Ask and you will be given. Intercede and your intercession will
be accepted.' I will raise my head and say: 'O my Lord! I am worried about
my Ummah. O my Lord! I am worried about my Ummah.' He will say: 'O
Muhammad! Take from your Ummah those who will not be held to account
and enter through the right-hand door of Paradise.' They may also join the
others in entering from the other doors." He then said: "By the oath of that
Being in whose control is my life, the distance between the two sides of

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RIYĀD AL-ȘĀLIĶĪN
the doors of Paradise is like that between Makkah and Hajar (in Bahrain)
or between Makkah and Busrā (in Syria)." (Bukhārī, Muslim, Ahmad, Tirmidhī)
Commentary
This hadith describes the agonising scenario on the day of Qiyamah when all of humanity will
anxiously await the commencement of the reckoning. They will approach various Messengers
but each of them will excuse himself. They will finally approach the only person worthy
of this honour, the Messenger
Allah Jes has kept this sequence in order to reveal the
Messenger's
superiority over all the Messengers &D. He will then praise Allah &s in
words beyond description and Allah &s will allow him to intercede for his Ummah. This is
his lofty and prestigious position referred to in the Qur'an,
﴿ عَسَى أَنْ يَّبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُوْدًا ﴾
Soon Your Lord will accord to you the Maqām Mahmud. (Sūrah al-Isra', 79)
We believe that all the Messengers of Allah&
were sinless, hence their proclamation of
sins is not interpreted literally, but subject to a correct interpretation. Due to their elevated
rank and closeness to Allah &s, they regarded their oversight in some matters as sins. In
this light, Mūsā's
killing a person referred to the incident when he mistakenly killed
a Copt. Ibrāhīm's
De proclamation that he "made three false statements," refers to three
occasions when he considered three of his statements as lies, but they were in fact not so.
These were as follows:
1. By his statement, "I am ill," he meant "soon I will be unwell" or that he was not totally
healthy due to every person having some aches and pains.
2. His statement, "No, the biggest of them did it," meant that if they could speak. It was
meant to show their foolishness in worshipping idols.
3. His reference to Sarah as his sister meant that she was his sister in faith.
Additional Points
The Messenger
was the greatest of Allah's & Messengers.
V The intercession of the Messenger
on the day of Qiyamah is an established fact.
Hadith 1867
◌َّ بِأُمّ إِسْماعِيلَ وَبِابْنِهَا إِسْمَاعِيلٍ وَهِيَ تُرْضِعُهُ
وعن ابن عباس ◌َالله، قال: جَاءَ إبراهيم عـ

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، حَتَّى وَضَعْهَا عِنْدَ البَيْتِ ، عِنْدَ دَوْحَةٍ فَوقَ زَمْزَمَ في أَعْلَى الْمَسْجِدِ، وَلَيْسَ بِمَكَّةً يَوْمَئِذٍ
أَحَدٌ ، وَلَيْسَ بِهَا مَاءٌ، فَوَضَعَهُمَا هُنَاكَ ، وَوَضَعَ عِنْدَهُمَا جِرَاباً فِيِهِ تَمْرٌ ، وَسِقَاءً فِيهِ مَاءٌ
، ثُمَّ قَفَّى إِبْرَاهِيمُ مُنْطَلِقاً ، فَتَبِعَتْهُ أُمُّ إِسْمَاعِيلَ فَقَالَتْ: يَا إِبْرَاهِيمُ ، أَيْنَ تَذْهَبُ وَتَتْرُكُنَا
بِهذَا الوَادِي الَّذِي لَيْسَ فِيهِ أَنِسٌ وَلاَ شَيْءٌ ؟ فَقَالَتْ لَهُ ذَلِكَ مِرَاراً ، وَجَعَلَ لاَ يَلْتَفِتُ
إِلَيْهَا ، قَالَتْ لَهُ: اللهُ أَمَرَكَ بِهَذَا؟ قَالَ: نَعَمْ ، قَالَتْ: إذاً لاَ يُضَيِّعُنَا؛ ثُمَّ رَجَعَتْ ،
فَانْطَلَقَ إِبْرَاهِيمُ ﴾، حَتَّى إِذَا كَانَ عِنْدَ النَِّيَّةِ حَيْثُ لاَ يَرُونَهُ ، اسْتَقْبَلَ بِوَجْهِهِ البَيْتَ ،
ثُمَّ دَعَا بِهِؤُلاءِ الدَّعَوَاتِ ، فَرَفَعَ يَدَيْهِ فَقَالَ: ﴿ رَبََّآَ إِنِّ أَسْكَنْتُ مِنْ ذُرِّيَتِى بِوَادٍ غَيْرِ ذِئْ
زَرْعٍ) حَتَّى بَلَغَ ﴿ يَشْكُرُوْنَ﴾ (إبراهيم: ٣٧). وَجَعَلَتْ أُمُّ إِسْمَاعِيلَ تُرْضِعُ إِسْمَاعِيلَ
وَتَشْرَبُ مِنْ ذَلِكَ الَاءِ ، حَتَّى إِذَا نَفِدَ مَا فِي السِّقَاءِ عَطِشَتْ ، وَعَطِشَ ابْنُهَا ، وَجَعَلتْ
تَنْظُرُ إِلَيْهِ يَتَوَّى - أَوْ قَالَ يَتَبَّطُ - فَانْطَلَقَتَ كَرَاهِيَةَ أَنْ تَنْظُرَ إِلَيْهِ ، فَوَجَدَتِ الصَّفَا أَقْرَبَ
جَبَلٍ فِي الأَرْضِ يَلِيهَا ، فَقَامَتْ عَلَيْهِ ، ثُمَّ اسْتَقْبَلَتِ الوَادِي تَنْظُرُ هَلْ تَرَى أَحَداً ؟ فَلَمْ
تَرَ أَحَداً . فَهَبَطَّتْ مِنَ الصَّفَا حَتَّى إِذَا بَلَغَتِ الوَادِي ، رَفَعَتِ طَرِفَ دِرْعِهَا، ثُمَّ سَعَتْ
سَعْيَ الإنْسَانِ المَجْهُودِ حَتَّى جَاوَزَتِ الوَادِي ، ثُمَّ أَتَتِ الْمَزْوَةَ فَقَامَتْ عَلَيْهَا ، فَنَظَرَتْ هَلْ
تَرَى أَحَداً؟ فَلَمْ تَرَ أَحَداً ، فَفَعَلَتْ ذَلِكَ سَبْعَ مَرَّاتٍ. قَالَ ابن عباس ع﴿ه : قَالَ النبيُّ
: ((فَلَذَلِكَ سَعْيُ النَّاسِ بَيْنَهُمَا))، فَلَّا أَشْرَفَتْ عَلَى المَرْوَةِ سَمِعَتْ صَوْتاً ، فَقَالَتْ
: صَهْ - تُرِيدُ نَفْسَهَا - ثُمَّ تَسَمَّعَتْ ، فَسَمِعَتْ أَيضاً، فَقَالَتْ : قَدْ أَسْمَعْتَ إِنْ كَانَ عِنْدَكَ
غَوَاتٌ ، فَإِذَا هِيَ بِالَلَكِ عِنْدَ مَوْضِعِ زَمْزَمَ ، فَبَحَثَ بِعَقِبِهِ - أَوْ قَالَ بِجَنَاحِهِ - حَتَّى ظَهَرَ
المَاءُ ، فَجَعَلَتْ تُحَوَّضُهُ وَتَقُولُ بِيَدِهَا هَكَذَا، وَجَعَلَتْ تَغْرِفُ المَاءِ فِي سِقَائِهَا وَهُوَ يَفُورُ
بَعْدَ مَا تَغْرِفُ. وفي رواية: بِقَدَرِ مَا تَغْرِفُ. قَالَ ابن عباس عِنْهُ: قَالَ النبيُّ ﴿ٍ: ((
رَحِمَ اللهُ أُمَّ إِسْمَاعِيلَ لَوْ تَرَكَتُ زَمْزَمَ - أَوْ قَالَ لَوْ لَمْ تَغْرِفْ مِنَ الْمَاءِ - لَكَانَتْ زَمْزَمُ عَيْنَاً
مَعِيناً )) قَالَ: فَشَرِبَتْ وَأَرْضَعَتْ وَلَدَهَا، فَقَالَ لَهَا الْمَلَكُ: لَاَ تَخَافُوا الضَّيْعَةَ فَإنَّ هَاهُنَا
بَيَّاَ للهِ بَيْنِهِ هَذَا الْغُلاَمُ وَأَبُوهُ ، وإِنَّ اللهَ لاَ يُضَيِّعُ أَهْلَهُ ، وكان البَيْتُ مُرْتَفِعاً مِنَ الأرْضِ
كَالرَّابِيَةِ ، تَأْتِ السُّيُولُ ، فَتَأْخُذُ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ ، فَكَانَتْ كَذَلِكَ حَتَّى مَرَّتْ بِهِمْ
رُفْقَةٌ مِنْ جُرْهُمْ ، أَوْ أَهْلُ بَيْتٍ مِنْ جُرْهُمْ مُقْبِلِينَ مِنْ طَرِيقِ كَدَاءَ ، فَزَلُوا فِي أسْفَلِ مَكَّةً
؛ فَرَأَوْا طَائِراً عَائِفاً، فَقَالُوا: إنَّ هَذَا الطَّائِرَ لَّيَدُورُ عَلَى مَاءٍ، لَعَهْدُنَا بهذا الوَادِي وَمَا فِهِ
مَاء. فَأَرْسَلُوا جَرِيّاً أَوْ جَرِيَّيْنِ، فَإِذَا هُمْ بِالمَاءِ. فَرَجَعُوا فَأَخْبَرُوهُمْ ؛ فَأَقْبِلُوا وَأُمُّ إِسْمَاعِيلَ
عِنْدَ الْمَاءِ ، فقالوا: أَتَأْذَنِينَ لَنَا أَنْ نَنْزِلَ عِنْدَكِ ؟ قَالَتْ: نَعَمْ، وَلَكِنْ لاَ حَقَّ لَكُمْ فِي المَاءِ،

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RIYĀD AL-ȘĀLIĶĪN
: (( فَلْفَى ذَلِكَ أُمَّ إِسْمَاعِيلَ ، وهي تُحِبُّ
قَالُوا : نَعَمْ . قَالَ ابن عباس : قَالَ النبيُّ
الأَنْسَ )) فَتَزَلُوا، فَأَرْسَلُوا إِلَى أَهْلِهِمْ فَزَلُوا مَعَهُمْ، حَتَّى إِذَا كَانُوا بِهَا أَهْلَ أَبْيَاتٍ وَشَبَّ
الغُلامُ وَتَعَلَّمَ العَرَبِيَّ مِنْهُمْ ، وَأَنْفَسَهُمْ وَأَعْجَبَهُمْ حِيْنَ شَبَّ ، فَلَّا أَدْرَكَ زَوَّجُوهُ امْرَأَةً
مِنْهُمْ : وَمَاتَتْ أُمُّ إِسْمَاعِيلَ، فَجَاءَ إِبْرَاهِيمُ بَعْدَما تَزَوَّجَ إِسْمَاعِيلُ يُطَالِعُ تَرِكَتَهُ ، فَلَمْ يَجِدْ
إِسْمَاعِيلَ ؛ فَسَأَلَ امْرَأَتَهُ عَنْهُ فَقَالَتْ : خَرَجَ يَبْتَغِي لَنَا - وفي روايةٍ : يَصِيدُ لَنَا - ثُمَّ سَأَا
عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ ، فَقَالَتْ: نَحْنُ بِشَرِّ ، نَحْنُ فِي ضِيقِ وَشِدَّةٍ ؛ وَشَكَتْ إِلَيْهِ ، قَالَ :
فَإِذَا جَاءَ زَوْجُكِ اقْرَئِي عَلَيْهِ السَّلاَمَ ، وَقُولِي لَهُ يُغَيِّرْ عَتَبَةَ بَابِهِ . فَلَمَا جَاءَ إِسْمَاعِيلُ كَأَنَّهُ
أَنَسَ شَيْئاً، فَقَالَ: هَلْ جَاءَكُمْ مِنْ أحَدٍ؟ قَالَتْ: نَعَمْ ، جَاءَنَا شَيْخٌ كَذَا وَكَذَا ، فَسَأَلَنَا
عَنْكَ فَأَخْبَرْتُهُ ، فَسَأَلَنِي : كَيْفَ عَيْثُنَا، فَأَخْبَرْتُهُ أَنَّا فِي جَهْدٍ وَشِدَّةٍ . قَالَ : فَهَلْ أَوْصَاكِ
بِشَيءٍ ؟ قَالَتْ: نَعَمْ ، أَمَرَنِي أَنْ أَقْرَأَ عَلَيْكَ السَّلاَمَ ، وَيَقُولُ: غَيِّرْ عَتَبَةَ بَابِكَ ، قَالَ :
ذَاكَ أَبِي وَقَدْ أَمَرَنِي أنْ أُفَارِفَكِ ! الْخَقِي بِأَهْلِكِ . فَطَلََّهَا وَتَزَوَّجَ مِنْهُمْ أُخْرَى ، فَلَبِثَ
عَنْهُمْ إِبْرَاهِيمُ مَا شَاءَ اللهُ ، ثُمَّ أَتَاهُمْ بَعْدُ فَلَمْ يَجِدْهُ، فَدَخَلَ عَلَى امْرَأْتِهِ فَسَألَ عَنْهُ . قَالَّتْ
: خَرَجَ يَبْتَغِي لَنَا قَالَ: كَيفَ أَنْتُمْ ؟ وَسَأَهَا عَنْ عَيْشِهِمْ وَهَيْئَتِهِمْ ، فَقَالَتْ: نَحْنُ بِخَيرِ
وَسَعَةٍ ، وَأَثْنَتْ عَلَى اللهِ تعالى. فَقَالَ: مَا طَعَامُكُمْ؟ قَالَّتْ: اللَّحَمُ، قَالَ: فَمَا شَرَابُكُمْ؟
: وَلَمْ يَكُنْ هُمْ يَوْمَئِذٍ
قَالَت: الماءُ ، قَالَ: اللَّهُمَّ بَارِكْ لَهُمْ فِي اللَّحْمِ وَالْمَاءِ. قَالَ النَّبِيُّ
حَبٌّ وَلَوْ كَانَ لَهُمْ دَعَا لَهُمْ فِهِ، قَالَ : فَهُمَا لَ يَخْلُو عَلَيْهِمَا أَحَدٌ بِغَيْرِ مَكَّةَ إِلَّ لَمْ يُوَافِقَاهُ .
وَفي رواية : فجاء فَقَالَ : أَيْنَ إِسْمَاعِيلُ ؟ فَقَالَتْ امْرأْتُهُ: ذَهَبَ يَصِيدُ ؛ فَقَالَتْ امْرَأْتُهُ :
أَلاَّ تَنْزِلُ ، فَتَطْعَمَ وَتَشْرَبَ؟ قَالَ: وَمَا طَعَامُكُمْ وَمَا شَرَابُكُمْ؟ قَالَتْ: طَعَامُنَا اللَّحْمُ
وَشَرَابَتَا الَاءُ، قَالَ : اللَّهُمَّ بَارِكْ لُهُمْ فِي طَعَامِهِمْ وَشَراِهِمْ . قَالَ : فَقَالَ أَبُو القاسم
بَرَكَةُ دَعوَةِ إِبْرَاهِيمَ ﴾. قَالَ: فإذَا جَاءَ زَوْجُكِ فَاقْرَئِي عَلَيْهِ السَّلاَمَ وَمُرِبِهِ يُثَبِّتُ عَتَبَةَ
بَابِهِ. فَلَا جَاءَ إِسْمَاعِيلُ قَالَ: هَلْ أَتَاكُمْ مِنْ أَحَدٍ ؟ قَالَتْ: نَعَمْ، أَتانًا شَيْخُ حَسَنُ الهَيْئَةِ
، وَأَثْنَتْ عَلَيْهِ ، فَسَأَنِي عَنْكَ فَأَخْبَرَتُهُ، فَسَأَلَنِي كَيْفَ عَيْشُنَا فَأَخْبَرْتُهُ أَنَّا بِخَيْرِ . قَالَ :
فَأَوْصَاكِ بِشَيءٍ ؟ قَالَتْ: نَعَمْ، يَقْرَأُ عَلَيْكَ السَّلاَمَ وَيَأْمُرُكَ أَنْ تُثَبَّتَ عَتَبَةَ بَابِكَ. قَالَ :
ذَاكَ أبي ، وأنْتِ العَتَبَةُ ، أمَرَنِي أنْ أَمْسِكَكِ. ثُمَّ لَبِثَ عَنْهُمَ مَا شَاءَ اللهُ، ثُمَّ جَاءَ بَعدَ ذَلِكَ
وإِسْمَاعِيلُ يَبْرِي نَبْلاً لَهُ تَحْتَ دَوْحَةٍ قَرِيباً مِنْ زَمْزَمَ ، فَلَّا رَآهُ قَامَ إِلَيْهِ ، فَصَنَعَا كَمَا يَصْنَعُ
الوَالِدُ بِالوَلَدِ وَالوَلَدُ بِالوَالِدِ . قَالَ: يَا إِسْمَاعِيلُ ، إِنَّ اللهَ أمَرَنِي بِأَمْرٍ ، قَالَ : فَاصْنَعْ مَا
: