Indexed OCR Text

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RIYĀD AL-ȘĀLIĶĪN
أمَرَكَ رَبُّكَ؟ قالَ: وَتُعِينُّنِي ، قَالَ: وَأُعِينُكَ ، قَالَ: فَإِنَّ اللّهَ أمَرَنِي أَنْ أَبْنِي بَيْتاً هاهُنَا
، وأَشَارَ إِلَى أَكَمَةٍ مُرْتَفِعَةٍ عَلَى مَا حَوْلَهَا ، فَعِنْدَ ذَلِكَ رَفَعَ القَوَاعِدَ مِنَ الْبَيْتِ ، فَجَعَلَ
إِسْمَاعِيلُ يَأْتِي بِالْحِجَارَةِ وَإِبْرَاهِيمُ يَيْنِي حَتَّى إِذَا ارْتَفَعَ الِنَاءُ، جَاءَ بِهِذَا الحَجَرِ فَوَضَعَهُ
لَّهُ فَقَامَ عَلَيْهِ ، وَهُوَ يَبْنِي وَإِسْمَاعِيلُ يُنَاوِلُهُ الحجارة وَهُمَا يَقُولاَنِ: ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ
أَنْتَ السَّمِيْعُ الْعَلِيْمُ﴾ ( البقرة : ١٢٧ ).
وفي روايةٍ: إنَّ إِبْرَاهِيمَ خَرَجَ بِإِسْمَاعِيلَ وَأُمَّ إِسْمَاعِيلَ، مَعَهُمْ شَنَّةٌ فِيهَا مَاءٌ ، فَجَعَلَتْ أُمُّ
إِسْمَاعِيلَ تَشْرَبُ مِنَ الثَّنَّةِ فَيَدِرُّ لَبِنُهَا عَلَى صَبِيِّهَا، حَتَّى قَدِمَ مَّةَ ، فَوَضَعَهَا تَحْتَ دَوْحَةٍ ، ثُمَّ
رَجَعَ إِبْرَاهِيمُ إِلَى أَهْلِهِ ، فَاتََّعَنْهُ أُمُّ إِسْماعيلَ حَتَّى لَمَّا بَلَغُوا كَدَاءَ نَادَتْهُ مِنْ وَرَائِهِ : يَا إِبْرَاهِيمُ
إِلَى مَنْ تَتْرُكُنَا؟ قَالَ : إِلَى اللهِ ، قَالَتْ: رَضِيْتُ باللهِ ، فَرَجَعَتْ وَجَعَلَتْ تَشْرَبُ مِنَ الشِّنَّةِ
وَيَدِرُّ لَبُِّهَا عَلَى صَبِيِّهَا، حَتَّى لَمَّا فَنِيَ المَاءُ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ لَعَلِّي أُحِسُّ أَحَداً . قَالَ
: فَذَهَبَتْ فَصَعِدَتِ الصَّفَا، فَنَظَرَتْ وَنَظَرَتْ هَلْ تُحِسُّ أحداً، فَلَمْ تُحِسَّ أَحَداً، فَلَمَّا بَلَغَتِ
الوَادِي سَعَتْ ، وأَتَتِ المَرْوَةَ ، وَفَعَلَتْ ذَلِكَ أَشْوَاطَا، ثُمَّ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ مَا فَعَلَ
الصَّبِيُّ، فَذَهَبَتْ وَنَظَرَتْ فَإِذَا هُوَ عَلَى حَالِهِ ، كَأَنَّهُ يَنْشَغُ لِلْمَوْتِ ، فَلَمْ تُقِرَّهَا نَفْسُهَا فَقَالَتْ :
لَوْ ذَهَبْتُ فَنَظَرْتُ لَعَلِّي أُحِسُّ أحَدَاً ، فَذَهَبَتْ فَصَعِدَتِ الصَّفَا ، فَنَظَرَتْ ونظَرَتْ فَلَمْ تُحِسَّ
أَحَداً ، حَتَّى أَتَمَّتْ سَبْعاً، ثُمَّ قَالَتْ: لَوْ ذَهَبْتُ فَنَظَرْتُ مَا فَعَلَ ، فَإِذَا هِيَ بِصَوْتٍ ، فَقَالَتْ :
أَغِثْ إِنْ كَانَ عِنْدَكَ خَيْرٌ، فَإِذَا جِبْرِيلُ فَقَالَ بِعِقِبِهِ هَكَذَا، وَغَمَزَ بِعَقِبِهِ عَلَى الأَرْضِ ، فَانْبَثَقَ
المَاءُ فَدَهِشَتْ أُمُّ إِسْمَاعِيلَ ، فَجَعَلَتْ تَحْفِنُ ... وَذَكَرَ الحَديثَ بِطُولِهِ ، رواه البخاري بهذه
الروايات كلها .
(( الدَّوْحَةُ )) الشَّجَرَةُ الكَبِيرَةُ . قولُهُ: ((قَفَّى )): أيْ: وَلَّى. ((وَالْجَرِبُّ)): الرَّسُولُ .
(( وَأَلْفَى)): معناه وَجَدَ . قَولُهُ: (( يَنْشَغُ )) : أيْ : يَشْهَقُ .
Ibn 'Abbas ( narrates: "Ibrahim & brought the mother of Isma'il and her
son, Isma'il, whom she was suckling, and left her by the House near a large
tree above Zamzam at the highest point of the masjid. At the time, no one
resided in Makkah and there was no water. He left them there with a bag
of dates and a water-skin. Ibrahim & then turned and began to leave on
the path he had come. The mother of Isma'il
followed him and asked:
'O Ibrahim! Where are you going, leaving us in a valley where there is no
companionship or anything else?' She repeated the question several times

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RIYĀD AL-ȘĀLIĶĪN
but he paid no attention to her. She asked: 'Has Allah ordered you to do
this?' He replied: 'Yes.' She said: 'In that case, He will not allow harm to
come to us,' and went back. Ibrahim
& continued until he reached al-
Thanīyyah, where they could not see him. He turned towards the House
and supplicated, raising his hands: 'O my Sustainer! I have settled some
of my offspring in a valley that is barren, near Your Sacred House. O our
Sustainer! So that they may establish salah. Therefore, make the hearts of
some people to incline towards them and provide them with fruits, perhaps
they may be grateful.' (Sūrah Ibrahim, 37)
The mother of Isma'il &
continued suckling Isma'il and drinking from
the water until it was depleted. She was thirsty and her son was thirsty.
She looked at him twisting about - or rolling around - and then walked
away as she could not endure looking at him. She noticed that Mt. Safa
was the closest mountain to her, so she went towards it and climbed it,
facing the valley to see if she could see anyone. But she could see no one.
She descended from Mt. Safa and when she reached the valley, she raised
the edge of her garment and ran like a person in distress until she crossed
the valley. She then came to Mt. Marwah, climbed to the top of it to see if
she could see anyone. But she saw no one. She did this seven times."" Ibn
‘Abbās
said: "The Messenger of Allah
said: 'This is why people run
between these two mountains.' While looking out from Mt. Marwah, she
heard a sound and said, 'Shh,' to herself to listen more attentively. Again
she heard the sound and she said: 'You made me hear your sound, but can
also offer any help?' Suddenly, an angel appeared at the spot of Zamzam.
He dug the ground with his heels - or his wings - until water appeared.
She gathered the water with her hands into a pond and began scooping it
into the water-skin. It continued gushing forth each time she scooped."
Another narration has, "equal to the amount she scooped."
Ibn 'Abbas les said: "The Messenger of Allah
said: 'May Allah be merciful
to the mother of Isma'il. If she had left Zamzam - or had she not scooped
out the water - it would have been a flowing stream.""
He continued, "She drank and suckled her child and the angel said to her:
'Do not fear any harm, as a House will be built here for Allah by this child

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and his father. Allah will not allow any harm to come to his family. The
house was elevated from the ground like a hill, and flood waters would flow
away to the right and left of it. She remained there until some travellers
from the Jurhum tribe or a family from the Jurhum tribe arrived by way
of the path of Kada'. They halted at the lower part of Makkah and saw a
bird circling above. They said: 'This bird is circling over water although we
know from past experience that this valley has no water.' They sent one or
two scouts and when they found the water, they returned and informed
the others. They approached and found the mother of Isma'il at the water.
They asked her: 'Do you allow us to reside here with you?' She replied:
'Yes, but you have no right to the water' They replied: 'Fine."
Ibn 'Abbas % said: "The Messenger of Allah
said: 'The mother of Isma'il
was pleased with this because she liked company' They settled down and
sent for their families who also came and settled down with them until
several families resided there. The boy (Isma'il) grew up and learnt Arabic
from them. As a youth, he was greatly admired and loved by them. When
he reached the age of maturity, they married him to one of their women.
The mother of Isma'il passed away and Ibrahim returned after Isma'il had
been married. Ibrahim came in search of his family but did not find Isma'il.
He asked his wife where he was and she replied: 'He has gone out to find
some food for us.'
Another narration has: 'He went out to hunt for us.' He (Ibrahim &) then
asked her about their life and conditions. She replied: 'We are living in
misery, difficulty and hardship,' and continued complaining to him. He
said: 'When your husband returns, convey my greetings of peace to him
and tell him to change his door frame.' When Isma'il returned, he sensed
that something had transpired and asked: 'Did anyone come?' She replied:
'Yes. A certain old man came and inquired about you, so I told him. He also
asked me about our life and I informed him that we were living in difficulty
and hardship.' He asked: 'Did he give you any advice?' She replied: 'Yes. He
asked me to convey the greetings of peace to you and said that you should
change your door frame.' Isma'il said: 'That was my father and he ordered
me to separate from you. Return to your family.' So he divorced her and
married another woman from the tribe."

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Ibrahim remained away from them for as long as Allah willed and then
returned to visit them. He did not find Isma'il so he went to his wife and
inquired about him. She replied: 'He has gone out to find some food for us.'
He asked: 'How are you?' and inquired about their life and conditions. She
replied: 'We are well and at ease,' and she praised Allah. He asked: 'What
food do you eat?' She replied: 'Meat.' He asked: 'What do you drink?' She
replied: 'Water.' He said: 'O Allah, bless them in their meat and water.' The
Messenger of Allah
said: 'They did not have grain at that time. If they
had, he would have supplicated for blessing in it as well.' Ibn 'Abbas
said: "No one besides the people of Makkah can suffice on just these two,
without his health being adversely affected."
Another narration has: "He came and asked: 'Where is Isma'il?' His wife
replied: 'He went out hunting.' She then said: 'Would you not like to come
in and have something to eat and drink?' He asked: 'What is your food
and drink?' She replied: 'Our food is meat and our drink is water.' He
said: 'O Allah! Bless them in their food and drink.' Ibn 'Abbas
% said:
'The Messenger of Allah
said: 'This is the blessing of the supplication
of Ibrahim.' Ibrahim
said: 'When your husband returns, convey the
greetings of peace to him and instruct him to retain his door frame.' When
Ismā'il returned, he asked: 'Did anyone come to you?' She replied: 'Yes, an
old man of handsome appearance visited us,' and she spoke highly of him.
She said: 'He asked me about you and I informed him. He then asked me
about our life and I informed him that we are well.' He asked: 'Did he give
you any advice?' She replied: 'Yes. He conveyed the greetings of peace to
you and instructed that you retain your door frame.' He said: 'That was my
father and you are the door frame. He instructed me to keep you with me."
"He (Ibrahim ) remained away from them for as long as Allah willed. He
then returned one day while Isma'il was sharpening his arrows beneath a
large tree near Zamzam. When he saw him, he went towards him. They each
conducted themselves as a father does to his son, and a son to his father.
Ibrahim & said: 'O Isma'il, Allah has given me a command.' He said: 'Do
what your Sustainer has commanded you to do.' He asked: 'Will you help
me?' He replied: 'I will help you.' He said: 'Allah commanded me to build a
house here,' and he pointed to an elevated spot. It was there that he raised
the foundations of the House. Isma'il brought the rocks and Ibrahim

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RIYĀD AL-ȘĀLIĶĪN
did the building. When the building was quite high, he brought this rock
(the Maqām Ibrahim), and placed it before him (Ibrahim .). He stood
on it and continued building while Isma'il continued passing the rocks to
him. Both of them were supplicating: 'O our Sustainer! Accept this from
us, surely You are All-Hearing, All-Knowing."
Another narration has: "Ibrahim & went out with Isma'il and his mother.
They had a water-skin filled with water. Isma'il's mother began drinking
from it and was therefore able to suckle her child until they reached Makkah.
Ibrahim & left her beneath a large tree and then left to return to his
family. The mother of Isma'il followed him and when they had reached
Kada', she called out to him from behind: 'O Ibrahim, with whom are you
leaving us?' He replied: 'With Allah.' She replied: 'I am pleased with Allah.'
She returned and continued drinking from that water-skin and was able
to suckle her child until the water was depleted. She thought to herself: 'I
should go and look around. I might find someone.' She went and climbed
Mt. Șafā. She looked all around to see if she could see someone, but she
saw no one. When she descended down into the valley, she ran and went
to Mt. Marwah. She ran several times between them. She then thought to
herself: 'I should go and see what has happened to my child.' She went
and looked and saw that he was as he had been, on the verge of dying. She
was worried and said to herself: 'I should go and look around. I might find
someone.' She went and climbed Mt. Safa. She looked all around to see if
she could see someone, but she saw no one. She did this seven times. She
then thought to herself: 'I should go and see what has happened to him.'
Suddenly, she heard a sound. She said: 'Help me if you have any goodness.'
Jibra'il appeared. He struck the ground with his heel and water gushed
forth. Isma'il's mother was astonished and she began gathering the water
with her hands." He then narrated the hadith in full. (Bukhārī, Ahmad)
Commentary
Hajirā was a Coptic woman who was given to Sarah, the wife of Ibrahim &ale, as a gift by the
king of Egypt. Ibrāhīm
& then married Hajira. Hajira's contentment with Allah's & order
to her husband was astonishing. The firmness of her īman led her to easily accept that by
accepting Allah's &s command, He would never allow harm to come to her or her son. Her
sacrifice and effort was so beloved to Allah & that He enshrined her search for water as an
incumbent ritual of Haj and 'Umrah.

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RIYĀD AL-ȘĀLIĶĪN
Additional Points
( The Messengers of Allah
hasten to obey His commands even if it means sacrificing
their wives and offspring.
v The virtue and nobility of Makkah and its precincts is established.
It is disliked to complain about one's difficulties, and advisable to praise Allah &s in all
conditions.
v A son should accept the advice of his father unless the latter instructs him to disobey
the laws of Islam.
v One should adopt the noble ways and habits of the righteous.
v One should give preference to Allah's &'s obedience over the things of this world.
The piety of a mother manifests itself in her children.
Hadith 1868
وعن سعيد بن زيد ه قَالَ: سَمِعْتُ رَسُولَ اللهِ ﴾ يقولُ: ((الكَمْأَةُ مِنَ المَنِّ، وَمَاؤُهَا
شِفَاءٌ لِلْعَيْنِ )) متفق عَلَيْهِ .
Sa'id ibn Zayd 4% narrates: I heard the Messenger of Allah
saying:
"The mushroom is a type of manna and its water is a cure for the eyes."
(Bukhārī, Muslim, Ahmad)
Commentary
Manna was a type of food which Allah &s provided as sustenance to the Banu Isra'il. According
to the scholars, mushrooms have been compared to manna because both these foods are
acquired without effort or cultivation.
كتاب الاستغفار
THE BOOK OF SEEKING FORGIVENESS
CHAPTER 371
باب الأمر بالاستغفار وفضله
Chapter on the command to seek forgiveness and its virtue

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RIYĀD AL-ȘĀLIĶĪN
قال الله تعالى: ﴿وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ﴾ (محمد: ١٩)،
Allāh &s says: "Seek forgiveness for your shortcomings and for the believing
men and believing women." (Sūrah Muhammad, 19)
وقال تعالى: ﴿وَاسْتَغْفِرِ اللّهَ اِنَّ اللهَ كَانَ غَفُوْرًا رَّحِيْمًا﴾ (النساء: ١٠٦)،
Allāh &S says: "Seek forgiveness from Allah. Surely Allah is Most Forgiving, Most
Merciful." (Sūrah al-Nisā', 106)
وقَالَ تَعَالَى: ﴿ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّابًا﴾ (النصر: ٣)،
Allāh && says: "Glorify the praises of your Sustainer and seek forgiveness
from Him. Surely He is the Greatest Acceptor of repentance." (Sūrah al-
Nașr, 3)
وقال تعالى: ﴿لِلَّذِيْنَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنْتُ تَجْرِئْ﴾ إِلَى قَولِهِ رَّ: ﴿وَالْمُسْتَغْفِرِيْنَ
بِالْأَسْحَارِ ﴾ ( آل عمران: ١٥ - ١٧)،
Allāh &s says: "For those who have taqwa are gardens by their Sustainer,
beneath which rivers flow. There they shall live forever purified spouses and
Allah's pleasure. Allah sees His servants. Those who say: 'O our Sustainer!
We certainly believe, so forgive our sins and save us from the punishment
of the Fire.' Those who exercise patience, the truthful, the obedient, the
charitable, and those who seek forgiveness in the early hours of the morning."
(Sūrah Āl 'Imrān, 15-17)
وقال تعالى : ﴿وَمَنْ يَّعْمَلْ سُؤَءَا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللهَ يَجِدِ اللهَ غَفُوْرًا رَّحِيمًا﴾
( النساء : ١١٠ )،
Allāh &s says: "Whoever commits an evil or wrongs his self, then seeks
forgiveness from Allāh, he will find Allāh to be forgiving, merciful." (Sūran
an-Nisa', 110)
وقال تعالى : ﴿ وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيْهِمْ وَمَا كَانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُوْنَ ﴾

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( الأنفال : ٣٣ ) ،
Allāh &s says: "Allah will not punish them while you are among them and
Allah will not punish them while they seek forgiveness." (Sūrah al-Anfal, 33)
وقال تعالى: ﴿ وَالَّذِيْنَ إِذَا فَعَلُوْا فَاحِشَةً أَوْ ظَلَّمُوْا أَنْفُسَهُمْ ذَكَرُوا اللهَ فَاسْتَغْفَرُوْا لِذُنُوْبِهِمْ
وَمَنْ يَغْفِرُ الذُّنُوْبَ إِلَّ اللهُ وَلَمْ يُصِرُّوْا عَلَى مَا فَعَلُوْا وَهُمْ يَعْلَمُوْنَ﴾ (آل عمران: ١٣٥
) والآيات في الباب كثيرة معلومة
Allāh &s says: "Those who, if they carry out an open immoral act or oppress
themselves, they remember Allah and seek forgiveness for their sins. Who
can forgive sins besides Allah? And they do not intentionally persist in
what they do." (Sūrah Al 'Imran, 135)
There are many other well-known verses in this regard.
Hadīth 1869
قال : ((إِنَّهُ لَيُّغَانُ عَلَى قَلْيِي ، وإنِّي لَأَسْتَغِفِرُ
وعن الأَغَرِّ المزني ﴿يَهُ : أَنَّ رسُول اللـهِ
اللهَ في الْيَوْمِ مِثَةَ مَرَّةٍ )) . رواه مسلم .
Al-Agharr al-Muzanī
narrates that the Messenger of Allah
said:
"Cloudiness comes over my heart and I seek forgiveness from Allah a hundred
times a day." (Muslim, Ahmad)
Commentary
The "cloudiness" referred to here is not a solid barrier. It is merely a partial covering similar
to a light cloud in the sky which does not block out the rays of the sun.
Scholars have provided various explanations for this hadith:
1. The Messenger
would occasionally be occupied in something which prevented him
from his routine state of remembering Allah &s such as eating, engagement with family,
etc. This was by no means a shortcoming, however he considered it to be a shortcoming
because of his piety.
2. The Messenger
would sometimes choose rukhsah (concessionary law) instead of 'azīmah
(absolute law) or he would choose the less preferable of two permissible options. When he
would later come to realise that he could have chosen better, he would be greatly distressed.

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3. Due to the elevated spiritual status of the Messenger
he regarded his worship and
good actions as deficient and inadequate.
4. Divine radiance continuously descended on the blessed being of the Messenger
hence
his continuous progression made him feel that his previous state was unsatisfactory.
5. Some scholars state that the precise meaning of this is beyond our understanding, hence
it is not appropriate for us to delve into analysing its meaning.
Hadīth 1870
وعن أبي هريرة ﴿ه، قال: سَمعتُ رَسُول اللهِ ﴿ه، يقولُ: ((وَاللهِ إِنِّي لاَسْتَغْفِرُ اللهَ
وَأَتُوبُ إِلَيْهِ فِي الْيَومِ أَكْثَرَ مِنْ سَبْعِينَ مَرَّةً )) رواه البخاري .
Abū Hurayrah &% narrates: I heard the Messenger of Allah
saying: "By
Allah, I seek forgiveness from Allāh and turn to Him in repentance more
than seventy times a day." (Bukhārī)
Hadith 1871
وعنه رب ◌ّه، قال: قال رسولُ اللهِ ﴿: ((وَالَّذِي نَفْسِي بِيَدِهِ لَوْ لَمْ تُذْنِبُوا، لَذَهَبَ اللهُ تَعَالَى
بِكُمْ ، وَلَجَاءَ بِقَوْمٍ يُذْنِبُونَ، فَيَسْتَغْفِرُونَ اللهَ تَعَالَى ، فَيَغْفِرُ لَهُمْ )) رواه مسلم .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "By the
oath of that Being in whose control is my life, if you do not commit sins,
Allah will remove you and replace you with a people who will commit
sins and seek forgiveness from Allah, and He will forgive them." (Muslim)
Commentary
The hadith does not mean that sin is encouraged, rather it highlights Allah's & mercy and
forgiveness and that, at times, sin is a means towards safety from pride. In other words, it
encourages us to engage in abundant repentance for the sins we are bound to commit as
Allāh &s never fails to accept those who turn to Him. Allah & loves a repentant sinner
more than one who is content with his good actions because the former turns to Allah &
and expresses his weakness while the latter exhibits pride.
Hadith 1872
وعن ابن عمر ﴿ه، قال: كُنَّا نَعُدُّ لرسولِ اللهِ ﴿ فِي المَجْلِسِ الواحِدِ مثَةَ مَرَّةٍ : (( رَبِّ
اغْفِرْ لِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ)). رواه أبو داود والترمذي ، وقال: (( حديث

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حسن صحيح )) .
Ibn 'Umar
% narrates: "We used to sit in the gathering of the Messenger of
Allāh
and count him saying a hundred times: "O my Sustainer! Forgive
me and turn to me. You are Forgiving, Merciful." (Abū Dāwūd, Tirmidhī)
Commentary
Ahādīth which mention the abundant repentance of the Messenger
do not imply that he
committed sin, but serve as encouragement for his Ummah to do likewise. It is also possible
that because of his continuous advancement in spirituality, he regarded his past state as one
worthy of repentance.
Hadith 1873
: (( مَنْ لَزِمَ الاسْتِغْفَارَ جَعَلَ اللهُ لَهُ مِنْ كُلِّ
فَهَا ، قال : قال رسولُ اللهِ
وعن ابن عباس ◌ٌ
ضِيقِ مَخْرَجاً، وَمِنْ كُلِّ هَمِّ فَرَجاً ، وَرَزَقَهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ )). رواه أبو داود .
Ibn 'Abbas > narrates that the Messenger of Allah
said: "When a
person regularly seeks forgiveness, Allah provides for him a way out of
every difficulty, relieves him from every anxiety, and provides him with
sustenance from avenues he never expected." (Abū Dāwūd)
Hadīth 1874
: (( مَنْ قَالَ: أسْتَغْفِرُ اللهَ الَّذِي لاَ إِلَهَ إلاَّ
وعن ابن مسعود اللّه قال : قال رسول الله
هُوَ الحَيُّ القَيُّومُ وَأَتُوبُ إِلَيْهِ ، غُفِرَتْ ذُنُوبُهُ ، وإنْ كانَ قَدْ فَرَّ مِنَ الزَّحْفِ )) . رواه أبو داود
والترمذي والحاكم ، وقال : (( حديث صحيح على شرط البخاري ومسلم )) .
Ibn Mas'ud 4% narrates that the Messenger of Allah
said: "One who
says, 'I seek forgiveness from Allah apart from whom there is none worthy
of worship, the Living, the All-Sustaining, and I turn to Him in repentance,'
will have his sins forgiven even if he fled from the battlefield." (Abū Dāwūd,
Ļākim)
Commentary
According to Abū Nu aym al-Isbahanī , this hadith proves that some major sins are forgiven
by virtue of repentance. These major sins exclude sins related to the rights of human beings.

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Hadith 1875
وعن شَدَّادِ بْنِ أَوسِ ﴿ه، عن النبيّ ﴿، قال: ((سَيِّدُ الاسْتِغْفَارِ أَنْ يَقُولَ العَبْدُ: اللَّهُمَّ
أَنْتَ رَبِّي لاَ إِلهَ إِلَّ أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ ، أعُوذُ بِكَ
مِنْ شَرِّ مَا صَنَعْتُ ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ ، وأَبُوءُ بِذَنْبِي ، فَاغْفِرْ لِي ، فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ
إلَّ أَنْتَ . مَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنَاً بِهَا ، فَمَاتَ مِنْ يَوْمِهِ قَبَلَ أَنْ يُمْسِي ، فَهُوَ مِنْ أَهْلِ الجَنَّةِ
، وَمَنْ قَالَهَا مِنَ اللَّيْلِ ، وَهُوَ مُوقِنٌ بِهَا ، فَمَاتَ قَبْلَ أنْ يُصْبِحَ ، فَهُوَ مِنْ أَهْلِ الجَنَّةِ )) . رواه
البخاري .
(( أبوءُ)) بياءٍ مَضمومةٍ ثم واوِ وهمزة ممدودة ومعناه: أقِرُّ وَأَعْتَرِفُ .
Shaddad ibn Aus 4
narrates that the Messenger of Allah
said: "The
best way of seeking forgiveness is for a servant to say: 'O Allah! You are
my Sustainer. There is none worthy of worship besides You. You created
me and I am Your servant. I will abide to Your covenant and Your promise
to the best of my ability. I seek refuge in You from the evil which I have
committed. I acknowledge Your bounties on me, and I acknowledge my sins,
so forgive me. None forgives sins except You.' One who says these words
during the day with total conviction in them and passes away before the
evening, will be from the people of Paradise. One who says them with total
conviction at night and passes away before the next morning, will be from
the people of Paradise." (Bukhārī, Ahmad)
Commentary
This du'a' is said to be the best way of seeking forgiveness because, according to Ibn Abī
Jamrah ds, it incorporates various profound meanings and beautiful words of expression.
In it a person acknowledges Allah's & Oneness and that He is the Creator, and he admits to
the covenant made to Allah and expresses hope of Allah's Les promises. One acknowledges
his evil and the bounties of His Sustainer, and attributes sin to himself. He displays his desire
for attaining forgiveness and confesses that none but Allah &s can forgive him.
Hadith 1876
وعن ثوبان ﴿ّه قال: كانَ رَسُولُ اللهِ ﴿ إِذَا انْصَرَفَ مِنْ صَلاَتِهِ، اسْتَغْفَرَ اللهَ ثَلاَثً وَقَالَ: ((
اللَّهُمَّ أَنْتَ السَّلاَمُ، وَمِنْكَ السَّلاَمُ، تَبَارَكْتَ يَاذَا الجَلاَلِ وَالإْرَامِ )) قيلَ لِلأَوْزَاعِّ - وَهُوَ
أَحَدُ رُوَاتِهِ - : كَيْفَ الاسْتِغْفَارُ ؟ قال: يقُولُ : أَسْتَغْفِرُ اللهَ ، أَسْتَغْفِرُ اللهَ. رواه مسلم.

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Thauban &% narrates: "When the Messenger of Allah
used to complete
his șalāh, he would seek forgiveness three times and say: 'O Allah, You are
peace and all peace is from You. You are most blessed, O possessor of might
and honour!" Al-Auza'i, one of the narrators of this hadith, was asked: "How
should one seek forgiveness?" He replied: "Say, 'I seek forgiveness from
Allāh. I seek forgiveness from Allāh."" (Muslim, Ahmad, Nasa'ī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 1415.
Hadith 1877
يُكْثِرُ أَنْ يَقُولَ قَبْلَ مَوْتِهِ : (( سُبْحَانَ اللهِ
وعن عائشة تظلّها ، قالت : كان رَسُول الله
وَبِحَمْدِهِ ، أَسْتَغْفِرُ اللهَ ، وأتوبُ إِلَيْهِ )) متفق عليه .
'A'ishah ws narrates: "Before the Messenger of Allah
passed away he
used to excessively say: "Glory be to Allah and praise be to Him. I seek
forgiveness from Allāh and I turn to Him in repentance." (Bukhārī, Muslim,
Ahmad, Nasa'ī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 114. It teaches that one should
increase in good deeds towards the end of one's life in emulation of the practice of the
Messenger
. It also teaches us that īman in Allah & is a prerequisite for forgiveness
because it is the foundation for the acceptance of good deeds. Without īman, one cannot be
forgiven, nor will one receive any reward in the Hereafter for any of his good deeds.
Hadith 1878
وعن أنس ﴿ه قال: سمعتُ رسولَ اللهِ ﴿ يقولُ: ((قَالَ اللهُ تَعَالَى: يَا ابْنَ آدَمَ، إِنَّكَ مَا
دَعَوْتَنِي وَرَجَوْتَنِي غَفَرْتُ لكَ عَلَى مَا كَانَ مِنْكَ وَلاَ أَبَالِ ، يَا ابْنَ آدَمَ ، لَوْ بَلَغَتْ ذُنُوبُكَ
عَنَانَ السَّمَاءِ ، ثُمَّ اسْتَغْفَرْتَنِي ، غَفَرْتُ لَكَ وَلاَ أُبَالِ ، يَا ابْنَ آدَمَ ، إِنَّكَ لَوْ أَتَيْتِي بِقُرَابٍ
الأَرْضِ خَطَايَا، ثُمَّ لَقِيَنِي لا تُشْرِكُ بِي شَيْئاً، لاَتَيْئُكَ بِقُرابِهَا مَغْفِرَةً )) . رواه الترمذي ،
وقال : (( حديث حسن )) .
((عَنَانَ السَّمَاءِ)) بفتح العين: قِيلَ هُوَ السَّحَابُ، وَقِيلَ: هُوَ مَا عَنَّ لَكَ مِنْهَا، أَيْ ظَهَرَ .
(( وَقُرَابُ الأَرْضِ )) بضم القاف، ورُوي بكسرِها، والضم أشهر . وَهُوَ ما يُقَارِبُ مِالأَها .

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Anas &
narrates: I heard the Messenger of Allah
saying: "Allah &s
says: 'O son of Adam! I will forgive you as long as you continue supplicating
to Me and having hope in Me and I will not mind. O son of Adam! I will
forgive you even if your sins reach the height of the skies and you then
seek forgiveness from Me and I will not mind. O son of Adam! If you come
to Me with sins equivalent to the size of the earth and you then meet Me
without having ascribed any partners with Me, I will come to you with the
equivalent amount of forgiveness." (Tirmidhī)
Commentary
This hadith was mentioned in a previous chapter. See hadith 442. It is repeated here to
emphasise the overwhelming mercy of Allah & and that one should never regard one's
sins as too great for Allah &s to forgive.
Hadith 1879
، قال : (( يا مَعْشَرَ النِّسَاءِ تَصَدَّقْنَ، وأَكْثِرْنَ مِنَ الاسْتِغْفَارِ
ها : أنَّ النبيَّ
وعن ابن عمر رقـ
؛ فَإِنِّي رَأَيْتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ )) قالت امرأةٌ مِنْهُنَّ: مَا لَنَا أَكْثَرَ أَهْلِ النَّارِ ؟ قَالَ : (( تُكْثِرْنَ
اللَّعْنَ ، وَتَكْفُرْنَ العَشِيرَ ، مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَغْلَبَ لِذِي لُبٍّ مِنْكُنَّ)) قالت
: ما نُقْصَانُ العَقْلِ وَالدِّينِ ؟ قال : (( شَهَادَةُ امْرَأَتَيْنِ بِشَهَادَةِ رَجُلٍ، وَتَمْكُثُ الأَيَّامَ لاَ تُصَلِّي
)). رواه مسلم .
Ibn 'Umar le
narrates that the Messenger of Allah
said: "O assembly
of women! Give sadaqah and seek forgiveness in abundance because I have
seen that you are the majority of the inmates of the Hell-fire." One of the
women asked: "Why are we the majority of the inmates of the Hell-fire?"
He replied: "You curse a lot and you are ungrateful to your husbands.
Despite the fact that I see you deficient in intellect and religion, you can
overpower a man of intelligence." She asked: "What is the deficiency in our
intellect and religion?" He said: "The testimony of two women is equal to
that of one man, and there are some days when you do not perform salah
(due to menstruation)." (Muslim, Ahmad, Ibn Mājah)
Commentary
"You are ungrateful to your husbands," means that women generally deny the favours and
goodness of their husbands. A narration of Bukhārī explains this further: "If you are good to
her for a long period of time and she happens to notice an error from you, she will say that

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she never saw any goodness in you."
"You can overpower a man of intelligence," means that men are frequently overwhelmed by
women due to the latter's temptations and plots. The Qur'an declares,
﴿إِنَّ كَيْدَكُنَّ عَظِيْمٌ﴾
"Your trickery is indeed very dangerous." (Sūrah Yusuf, 28)
Additional Points
v Women, like men, should engage abundantly in good deeds and give in sadaqah.
v Good deeds obliterate sins.
V It is a major sin for women to disobey their husbands.
v Cursing people is a major sin.
v Due to the emotional nature of women and their ability to be easily influenced by others,
some of the laws of Islam, such as giving testimony, apply differently to them.
V That the Messenger
advised the women towards good deeds highlights the importance
Islam places upon their spiritual development.
CHAPTER 372
باب بيان مَا أعدَّ اللهُ تَعَالَى للمؤمنين في الجنة
Chapter on what Allah &s has prepared for the believers in Paradise
قَالَ الله تَعَالَى: ﴿إِنَّ الْمُتَّقِيْنَ فِىْ جَنُّتٍ وَعُيُوْنٍ أُدْخُلُوْهَا بِسَلْمٍ أُمِنِيْنَ وَنَزَعْنَا مَا فِى صُدُوْرِهِمْ
مِّنْ غِلِّ اِخْوَانًا عَلَى سُرُرٍ مُتَقْبِيْنَ لَا يَمَسُّهُمْ فِيْهَا نَصَبٌ وَّمَا هُمْ مِّنْهَا بِمُخْرَجِيْنَ﴾ (الحجر
: ٤٥ - ٤٨ ) .
Allāh &s says: "Those who adopt taqwa will definitely be in gardens and
springs. Enter it with peace and safety. We shall remove any ill-feelingys
that may be in their breasts. As brothers they will be seated on couches,
facing each other. No difficulty shall afflict them there, neither will they
be removed from there." (Sūrah al-Hijr, 45-48)

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وقال تَعَالَى: ﴿يُعِبَادِ لَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَآَ أَنْتُمْ تَحْزَنُوْنَ الَّذِيْنَ أُمَنُوْا بِأَيْتِنَا وَكَانُوْا
مُسْلِمِيْنَ أُدْخُلُوا الْجَنَّةَ آَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُوْنَ يُطَافُ عَلَيْهِمْ بِصِحَافٍ مِّنْ ذَهَبٍ وَاكْوَابٍ
وَفِيْهَا مَا تَشْتَهِيْهِ الْأَنْفُسُ وَتَلَذُّ الْأَعْيُنُ وَاَنْتُمْ فِيْهَا خُلِدُوْنَ وَتِلْكَ الْجَنَّةُ الَّتِى أُوْرِثْتُمُوْهَا بِمَا
كُنْتُمْ تَعْمَلُوْنَ لَكُمْ فِيْهَا فَاكِهَةٌ كَثِيْرَةٌ مِّنْهَا تَأْكُلُوْنَ﴾ (الزخرف: ٦٨ - ٧٣ ).
Allāh & says: "O My servants! You shall have no fear today, neither will
you grieve. Those who believed in Our verses and were obedient. You and
your spouses should enter into Paradise happily. Bowls and cups of gold will
be passed around between them and in Paradise there shall be whatever
the heart desires and whatever pleases the eye. You will live there forever.
That is the Paradise which you have been made to inherit because of the
good deeds you carried out. In it you will have an abundance of fruit to
eat." (Sūrah al-Zukhruf, 68-73)
وقال تعالى: ﴿إِنَّ الْمُتَّقِيْنَ فِى مَقَامِ آَمِيْنٍ فِىْ جَنُّتٍ وَّعُيُوْنٍ يَلْبَسُوْنَ مِنْ سُنْدُسِ وَّاِسْتَبْرَقٍ
مُتَقْبِيْنَ كَذَلِكَ وَزَوَّجْنُهُمْ بِحُوْرٍ عِيْنٍ يَدْعُوْنَ فِيْهَا بِكُلِّ فَاكِهَةٍ أُمِنِيْنَ لَا يَذُوْقُوْنَ فِيْهَا الْمَوْتَ
إِلَّا الْمَوْتَةَ الْأُوْلَى وَوَقُهُمْ عَذَابَ الْجَحِيْمِ فَضْلاً مِّنْ رَّبِّكَ ذلِكَ هُوَ الْفَوْزُ الْعَظِيمُ﴾ (
الدخان : ٥١ - ٥٧ ) .
Allāh &s says: "Verily those with taqwa shall be in a place of peace. In
gardens and springs. They will wear clothing of fine silk and thick silk, and
will be seated facing each other. This is how it will be. We will also marry
them to fair large-eyed damsels. In comfort, they will call for all types
of fruit there. They will not taste death there except for the first death.
Allah will save them from the punishment of the Blazing Fire as a favour
from your Sustainer. This is the greatest success." (Sūrah al-Dukhan, 51-57)
وقال تعالى : ﴿إِنَّ الْأَبْرَارَ لَفِىْ نَعِيْمٍ عَلَى الْآَرَآئِكِ يَنْظُرُوْنَ تَعْرِفُ فِى وُجُوْهِهِمْ نَضْرَةَ النَّعِيْمِ
يُسْقَوْنَ مِنْ رَّحِيْقٍ مَّخْتُوْمٍ خِتُمُهُ مِسْكٌ وَفِى ذُلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُوْنَ وَمِزَاجُهُ مِنْ تَسْنِيْمِ
عَيْنَا يَّشْرَبُ بِهَا الْمُقَرَّبُوْنَ﴾ ( المطففين: ٢٢ - ٢٨) والآيات في الباب كثيرة معلومة .
Allāh &'s says: "Verily the righteous will be enjoying bounties while looking
on from couches. You will recognise the radiance of bounties on their faces.
They will be given pure sealed wine to drink. The seal of which is musk. It

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is for this that competitors should compete. Its mixture shall be of Tasnim.
A spring from which those close to Allah drink." (Sūrah al-Mutaffifin, 22-28)
There are numerous other verses in this regard.
Hadith 1880
جابر ﴿هُ قَالَ: قَالَ رسولُ اللهِ ﴿: (( يَأْكُلُ أَهْلُ الجَنَّةِ فِيهَا ، وَيَشْرَبُونَ ، وَلاَ يَتَغَوَّطُونَ
، وَلاَ يَمْتَخِطُونَ ، وَلاَ يَبُولُونَ ، وَلكِنْ طَعَامُهُمْ ذَلِكَ جُشَاءٌ كَرَشْحِ المِسْكِ ، يُلْهَمُونَ الَّسْبِحَ
وَالتَّكْبِيرَ ، كَمَا يُلْهَمُونَ النَّفَسَ )) . رواه مسلم .
Jābir
narrates that the Messenger of Allah
said: "The inhabitants of
Paradise will eat and drink. They will have no need to defecate, blow their
noses or urinate, rather, their food will produce a burp with the fragrance
of musk. Glorifying Allah (tasbīh) and expressing His greatness (tahmīd) will
be as natural to them as breathing." (Muslim)
Commentary
Paradise is a place of pristine purity. It is free of all forms of impurity, filth or dirt. A Muslim
scholar was once asked how it was possible for Muslims to believe that they would not
defecate or urinate in Paradise despite eating food. He replied that the concept was not
farfetched because a foetus in the mother's womb is nourished with food but does not
defecate or urinate.
Imām Qurțubī
stated that the dhikr of the people of Paradise has been compared to
breathing because both are performed without any effort. They will instinctively praise
and glorify Allah & because their hearts will be radiant and overflowing with Allah's de
recognition and love.
Hadīth 1881
: (( قَالَ اللهُ تَعَالَى: أَعْدَدْتُ لِعِبَادِي
وعن أبي هريرة ﴿هُ قَالَ: قَالَ رسولُ اللهِ ،
الصَّالِحِينَ مَا لاَ عَيْنٌ رَأَتْ ، وَلاَ أُذُنُّ سَمِعَتْ ، وَلاَ خَطَرَ عَلَى قَلْبٍ بَشَرِ ، وَاقْرَؤُوا إِنْ
شِئْتُمْ : ﴿ فَلَا تَعْلَمُ نَفْسٌ مَّ أُخْفِىَ لَهُمْ مِّنْ قُرَّةِ اَعْيُنٍ جَزَآءَ بِمَا كَانُوا يَعْمَلُوْنَ﴾ ( السجدة
: ١٧))) . متفق عَلَيْهِ .
Abū Hurayrah
s narrates that the Messenger of Allah
said: "Allāh

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RIYĀD AL-ȘĀLIĶĪN
des said: 'I have prepared for My righteous servants that which no eye has
seen, no ear has heard, and no heart has imagined.' Read if you wish: 'No
soul knows what pleasures are hidden for him as a reward for the deeds
he carries out." (Sūrah al-Sajdah, 17) (Bukhārī, Muslim)
Hadith 1882
وعنه ، قَالَ: قَالَ رسولُ اللهِ ﴿: ((أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الجَنَّةَ عَلَى صُورَةِ القَمَرِ لَيْلَةَ البَدْرِ
، ثُمَّ الَّذِينَ يَلُونَهُمْ عَلَى أَشَدِّ كَوْكَبِ دُرِِّّ فِي السَّمَاءِ إضَاءَةً ، لاَ يَبُولُونَ ، وَلاَ يَتَغَوَُّونَ ، وَلَ
يَتْفُلُونَ ، وَلاَ يَمْتَخِطُونَ . أمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ المِسْكُ، وَمَجَامِرُهُمُ الأَلْوَّةُ - عُودُ
الطِّيبِ - أزْوَاجُهُمُ الحُورُ العِيْنُ ، عَلَى خَلْقِ رَجُلٍ وَاحِدٍ ، عَلَى صُورَةٍ أَبِهِمْ آدَمَ سِتُّونَ ذِرَاعاً
فِي السَّمَاءِ )) متفق عَلَيْهِ .
وفي رواية البخاري ومسلم : (( آنِيَتُهُمْ فِيهَا الذَّهَبُ، وَرَشْحُهُمُ المِسْكُ. وَلِكُلِّ وَاحِدٍ مِنْهُمْ
زَوْجَتَانِ يُرَى مُخُّ سَاقِهِمَا مِنْ وَرَاءِ اللَّحْمِ مِنَ الحُسْنِ ، لَا اخْتِلاَفَ بَيْنَهُمْ، وَلاَ تَبَاغُضَ، قُلُوبُهُمْ
قَلْبُ وَاحِدٍ ، يُسَبِّحُونَ اللهَ بُكْرَةً وَعَشِياً )) .
قوله : ((عَلَى خَلْقِ رَجُلٍ واحدٍ )) . رواه بعضهم بفتح الخاء وإسكان اللام وبعضهم
بضمهما وكلاهما صحيح .
Abū Hurayrah
narrates that the Messenger of Allah
said: "The first
group to enter Paradise will be like the full moon. The next group will
be like the brightest star in the sky. They will have no need to urinate,
defecate, spit or blow their noses. Their combs will be of gold and their
perspiration of musk. Their burners will burn fragrant aloes-wood. Their
wives will be the wide-eyed damsels. All the men will be in appearance
like their father, Adam, sixty cubits in length."
Another narration has: "Their utensils will be of gold and their perspiration
of musk. Each of them will have two wives whose shin bones will be seen
through the flesh because of their beauty. There will be no differences
between them nor any hatred. Their hearts will be united, glorifying Allah
morning and evening." (Bukhārī, Muslim, Ahmad)
Commentary
Some may ask why they will have fragrant burners when their bodily fragrance will be

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RIYĀD AL-ȘĀLIĶĪN
one of musk. The answer is that the fragrances of Paradise will be merely for pleasure and
enjoyment and not due to necessity.
Men in Paradise will all be handsome in form and features. None will be excessively tall,
short, fat or thin. They will be around 30 meters in length because Paradise will similarly
be huge in size.
Each man will have a minimum of two wives excluding the damsels. The reference to their
shin bones being seen through the flesh is to indicate their exceptional purity and beauty.
Their hearts will be united and free from hatred because they will be purified of every
distasteful quality before entering Paradise.
Hadīth 1883
، قال: ((سألَ مُوسَى عَلَ رَبَّهُ: ما أَدْنَى
وعن المغيرة بن شعبة ◌ّه ، عن رسُولِ الله
أَهْلِ الجَنَّةِ مَنْزِلَةً؟ قال: هُوَ رَجُلٌ يَجِيءُ بَعْدَ مَا أُدْخِلَ أَهْلُ الجَنَّةِ الجَنَّةَ، فَيُقَالُ لَهُ : ادْخُلٍ
الجَنَّةَ . فَيَقُولُ : أَيْ رَبِّ، كَيْفَ وَقَدْ نَزَلَ النَّاسُ مَنَازِلَهُمْ، وأخَذُوا أَخَذَاتِهِمْ؟ فَيُقَالُ لَهُ :
أَتَرْضَى أَنْ يَكُونَ لَكَ مِثْلُ مُلْكِ مَلِكٍ مِنْ مُلُوكِ الدُّنْيَا؟ فَيَقُولُ : رَضِيْتُ رَبِّ ، فَيَقُولُ : لَكَ
ذَلِكَ وَمِثْلُهُ وَمِثْلُهُ وَمِثْلُهُ وَمِثْلُهُ، فَقُولُ في الخامِسَةِ . رَضِيْتُ رَبِّ، فَقُولُ: هَذَا لَكَ وَعَشَرَةُ
أَمْثَالِهِ، وَلَكَ مَا اشْتَهَتْ نَفْسُكَ ، وَلَذَّتْ عَيْنُكَ . فَيَقُولُ: رَضِيتُ رَبِّ . قَالَ : رَبِّ فَأَعْلَاَهُمْ
مَنْزِلَةً ؟ قالَ : أُولَئِكَ الَّذِينَ أَرَدْتُ ؛ غَرَسْتُ كَرَامَتَهُمْ بِيَدِي ، وَخَتَمْتُ عَلَيْهَا، فَلَمْ تَرَ عَيْنٌ،
وَلَمْ تَسْمَعْ أُذُنُ، وَلَمْ يَخْطُرْ عَلَى قَلْبٍ بَشَرٍ )) . رواه مسلم .
Al-Mughīrah ibn Shu'bah 4% narrates that the Messenger of Allah
said:
"Mūsā & asked his Sustainer: 'Who will have the lowest rank in Paradise?'
He replied: 'It will be a person who will come after all the inhabitants of
Paradise have entered Paradise and he will be told: 'Enter Paradise.' He will
ask: 'O my Sustainer! How can I when the people have already settled down
in their places and taken what has been prepared for them?' He will be
told: 'Would you be pleased if you have a kingdom like that of one of the
kings of the world?' He will reply: 'I will be pleased, O my Sustainer!' Allah
will say to him: 'You have that, and the like thereof, and the like thereof,
and the like thereof and the like thereof.' When it is said to him the fifth
time, he will say: 'I am pleased.' Allah will say: 'You will have that and
ten times the like thereof. You will have whatever your heart desires and
whatever pleases your eye.' He will say: 'I am pleased, O my Sustainer!' He

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RIYĀD AL-ȘĀLIĶĪN
(Mūsā ) asked: 'O my Sustainer! Who will be the highest in rank?' Allah
replied: 'For those whom I choose, I have prepared their honour with My
hands and I have sealed it. It is what no eye has seen, no ear has heard,
and no heart has imagined."" (Muslim)
Commentary
That the one lowest in rank will enjoy such a Paradise, speaks volumes of Allah's &s kindness
and grace upon His servants.
Hadith 1884
وعن ابن مسعود ﴿ه قال: قال رسولُ اللهِ ﴿٣: ((إنِّي لأَعْلَمُ آخِرَ أَهْلِ النَّارِ خُرُوجاً مِنْهَا
، وَآخِرَ أَهْلِ الجَنَّةِ دُخُولاَ الجَنَّةَ . رَجُلٌ يَخْرُجُ مِنَ النَّارِ حَبْواً ، فَيَقُولُ اللـهُ وَ له : اذْهَبْ
فادْخُلِ الجَنَّةَ ، فَيَأْتِيهَا، فَيُخَيَّلُ إِلَيْهِ أَنَّهَا مَلَأَى، فَيَرْجِعُ، فَقُولُ: يَا رَبِّ وَجَدْتُهَا مَلَأَى !
فَيَقُولُ اللهُ وَ له: اذْهَبْ فَادْخُلِ الجَنَّةَ ، فِيَأْتِهَا ، فَيُخَيُّ إليهِ أَنَّهَا مَلأى ، فَرْجِعُ . فَيَقولُ :
يا رَبِّ وَجَدْتُهَا مَلأى، فِيقُولُ اللـهُ وَ لَهُ: اذهبْ فَادخُلِ الجنَّةَ . فَإِنَّ لَكَ مِثْلَ الدُّنْيَا وَعَشْرَةَ
أَمْثَالِهَا؛ أوْ إِنَّ لَكَ مِثْلَ عَشرَةٍ أَمْثَالِ الدُّنْيَا، فَيَقُولُ : أَتَسْخَرُ بِي ، أَوْ تَضْحَكُ بِي وَأَنْتَ المَلِكُ
)) قال: فَلَقَدْ رَأَيْتُ رسولَ اللهِ ﴿ ضَحِكَ حَتَّى بَدَتْ نَوَاجِدُهُ فَكَانَ يقولُ: ((ذلِكَ أَدْنَى
أهْلِ الجَنَّةِ مَنْزِلَةً )) متفق عليه .
Ibn Mas'ūd &g
narrates that the Messenger of Allah
said: "I know who
will be the last to leave the Hell-fire and the last to enter Paradise. He will
come out from the Hell-fire dragging himself on the ground. Allah &'s will
say to him: 'Go and enter Paradise.' He will go to Paradise and it will appear
full to him. He will therefore turn back and say: 'O my Sustainer! I found
it full.' Allah & will say: 'Go and enter Paradise.' He will go to Paradise
and it will appear full to him. He will therefore turn back and say: 'O my
Sustainer! I found it full.' Allah & will say: 'Go and enter Paradise.' He
will go to Paradise and it will appear full to him. He will therefore turn
back and say: 'O my Sustainer! I found it full.' Allah && will say: 'Go and
enter Paradise. You will have a place the size of this world and ten times
more - or you will have a place ten times this world.' He will say: 'Are You
making fun of me - or are You joking with me - when You are the King?'
Ibn Mas'ud dog said: "I saw the Messenger of Allah
laughing until his
molars were visible. He was saying: 'That will be the lowest of people in

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RIYĀD AL-ȘĀLIĶĪN
rank in Paradise." (Bukhārī, Muslim, Ibn Mājah)
Commentary
The Messenger
laughed because of the manner in which the servant of Allah & will
question his Sustainer.
Hadith 1885
وعن أبي موسى عليه: أنَّ النبيَّ ﴿ قال: ((إنَّ لِلمُؤْمِنِ فِي الجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ
مُجَوَّفَةٍ طُولُها فِي السَّمَاءِ سِتُّونَ مِيلاً. لِلمُؤْمِنِ فِيهَا أَهْلُونَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلاَ يَرَى
بَعْضُهُمْ بَعْضاً )) متفق عليه .
(( المِيلُ )) : سِتّة آلافِ ذِراعٍ .
Abū Mūsā al-Ash‘arī
narrates that the Messenger of Allah
said: “In
Paradise, the believer will have a tent made of a single hollow pearl. It will
be sixty miles high. The believer shall have family there and he will go
around visiting them, but they will not see each other." (Bukhārī, Muslim)
Commentary
The huge size of the homes of Paradise are an indication of its vastness. That a believer will
have family (wives) and each will not see the other, further indicates to the vastness of the
homes in Paradise.
Hadith 1886
، قال : ((إنَّ في الجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكبُ
يبُهُ ، عن النبيِّ
وعن أبي سعيد الخدري
الجَوَادَ المُضَمَّرَ السَّرِيعَ مِئَةَ سَنَةٍ مَا يَقْطَعُها )) متفق عليه .
وروياه في الصحيحين أيضاً من رواية أبي هريرة ﴿ه قال: (( يَسيرُ الرَّاكِبُ فِي ظِلِّها مئةَ
سَنَةٍ مَا يَقْطَعُها )) .
Abū Sa'īd al-Khudrī
narrates that the Messenger of Allah
said: “In
Paradise there is a tree beneath which a strong, healthy, swift rider will
not be able to ride across in a hundred years."
Another narration from Abū Hurayrah 4og has: "A rider will not be able to
cross its shade in a hundred years." (Bukhārī, Muslim)