Riyaadus Saliheen Commentary Vol 1 (PDF)

5 In the name of Allāh, Most Gracious, Most Merciful. All praise is due to Allāh , the Lord of the worlds. And peace, blessings and salutations be upon His Messenger, Muḥammad .  by Imām Nawawī  A Translation and Commentary of RIYĀḌ AL-ṢĀLIḤĪN...

5 In the name of Allāh, Most Gracious, Most Merciful. All praise is due to Allāh , the Lord of the worlds. And peace, blessings and salutations be upon His Messenger, Muḥammad .  by Imām Nawawī  A Translation and Commentary of RIYĀḌ AL-ṢĀLIḤĪN Volume 1 Ḥadīth 1 to 601 General Editor Moulana Afzal Ismail First Edition Shaʿbān 1435 / May 2014 Second Edition Rabīʿ ul-ākhir 1437 / February 2016 Third Edition Rabīʿ ul-ākhir 1439 / January 2018 Fourth Edition Jumādal ūlā 1441 / January 2020 Reprint Sha’baan 1442 / March 2021 Published by: Muslims at Work Publications P.O. Box 606, Heidelberg, 1438 South Africa ISBN 978-0-620-60249-5 Distributed by: Muslims at Work Publications Website : www.matwork.co.za Email : [email protected] Tel : +27 73 183 0721 / +27 65 942 5923 South Africa Distributed in the UK by Azhar Academy Ltd. London [email protected] 54-68 Little Ilford Lane Manor Park - London E12 5QA Tel. +44 (0) 20 8911 9797  ‫ وَ مَا َي ْن ِط ُق َع ِن ْالهَ وٰ ى‬  ‫إِ ْن ُه َو ا ِ َّل وَ ْح ٌي ُّي ْو ٰحى‬ He (Muḥammad ) does not speak out of (his own) desire. It is but revelation revealed (to him). (Sūrah Najm, 3-4)  Transliteration Key ‫أﺇ‬ ʼ ‫ ض‬ḍ ‫ﺁ‬ ā ‫ط‬ ṭ ‫ب‬ b ‫ظ‬ ẓ ‫ت‬ t ‫ع‬ ʿ, ʿa, ʿi, ʿu ‫ث‬ th ‫غ‬ gh ‫ج‬ j ‫ف‬ f ‫ح‬ ḥ ‫ق‬ q ‫خ‬ kh ‫ك‬ k ‫د‬ d ‫ل‬ l ‫ذ‬ dh ‫م‬ m ‫ر‬ r ‫ن‬ n ‫ز‬ z ‫و‬ ū ‫س‬ s ‫ه‬ h ‫ش‬ sh ‫ي‬ y, ī ‫ص‬ ṣ  Used after the name of Allāh, translated as, “Blessed and exalted is He.”  Used after the name of Nabī Muḥammad, translated as, “May Allāh’s peace and blessing be upon him.”  Used after the name of a Messenger of Allāh, translated as, “May Allāh’s peace be upon him.”  Used after the name of a male Ṣaḥābī (companion) of Nabī Muḥammad , translated as, “May Allāh be pleased with him.”  Used after the name of a female Ṣaḥābiyā (companion) of Nabī Muḥammad , translated as, “May Allāh be pleased with her.”  Used after the names of more than one Ṣaḥābī (companion) of Nabī Muḥammad , translated as, “May Allāh be pleased with them.”  Used after the name of a pious person, translated as, “May Allāh’s mercy be upon him.”  Contents Introduction 11 Foreword by Mufti Muhammed Saeed Motara 9 13 Foreword by Moulana Haroon Abasoomar 9 15 Author’s Preface 17 Chapter on sincerity and the presence of intention in all deeds, words and conditions, both external and internal 19 Chapter on repentance 41 Chapter on patience 68 Chapter on truthfulness 106 Chapter on Allāh-consciousness 112 Chapter on fearing Allāh 128 Chapter on conviction and reliance on Allāh  133 Chapter on steadfastness 146 Chapter on reflecting over the great creations of Allāh , the fleeting nature of the world, the terrors of the Hereafter, other matters of this world and the Hereafter, the curtailment and culturing of the soul, and keeping it steadfast 149 Chapter on hastening towards good deeds and encouraging a person who intends doing good by motivating him to remain firm and focussed 151 Chapter on striving 159 Chapter on the encouragement to increase in good deeds in one’s latter life 179 Chapter on exposition of the numerous avenues of doing good 186 Chapter on moderation in worship 208 Chapter on upholding good deeds 224 Chapter on upholding the sunnah and its etiquettes 227 Chapter on the obligation of submitting to the order of Allāh  and what is to be said by one who is invited to that, commanded to good and forbidden from evil 240 Chapter on the prohibition of innovations and introducing new matters in religion 243 Chapter on a person who initiates a good or evil way 246 Chapter on directing towards good, and inviting towards guidance or misguidance 249  CONTENTS Chapter on helping each other in goodness and the fear of Allāh  253 Chapter on good counsel 256 Chapter on commanding good and forbidding evil 259 Chapter on the severe punishment for the person who commands good and forbids evil but his actions contradict his utterances 273 Chapter on the command of fulfilling trusts 275 Chapter on the prohibition of oppression and the command to recompense where oppression was perpetrated 284 Chapter on honouring the sanctity of Muslims; an exposition of their rights, and having compassion and mercy for them 301 Chapter on concealing the faults of Muslims and the prohibition of publicising their faults unnecessarily  315 Chapter on fulfilling the needs of Muslims 318 Chapter on intercession 320 Chapter on restoring harmony between people 322 Chapter on the virtues of the weak, poor and undistinguished Muslims 327 Chapter on treating women well 348 Chapter on the rights of a husband over his wife 356 Chapter on spending on one’s wife and children 362 Chapter on spending from that which one loves and that which is superior in quality 367 Chapter on the obligation to command one’s family, children and those in one’s care to obey Allāh  and prohibit them from disobeying Him; and training them and forbidding them from indulging in the prohibited  369 Chapter on the rights of the neighbour and being good to him 374 Chapter on kindness to parents and maintaining ties of kinship 380 Chapter on the prohibition of disobeying parents and severing ties of kinship  402 Chapter on honouring the family of the Messenger of Allāh  and an exposition of their virtues  414 Chapter on honouring the scholars, elders, and people of goodness; giving preference to them over others, elevating their seating places and acknowledging their status 418 Chapter on the virtue of loving someone for the sake of Allāh  and encouraging it; and informing the one who a person loves and what to say to him when informing him 444  CONTENTS Chapter on the signs of Allāh’s love for a person and encouragement that these be adopted and that one should strive to acquire them 455 Chapter on warning against harming the righteous, the weak and the poor 460 Chapter on passing judgement on the outward actions of people while leaving their hidden actions to Allāh  461 Chapter on fear  468 Chapter on hope  484 Chapter on the virtue of hope  517 Chapter on combining fear and hope 520 Chapter on the virtue of weeping due to the fear of Allāh  and longing for Him 523 Chapter on the virtue of living a life of abstinence and encouragement to suffice on little in this world and the virtue of poverty 530 Chapter on the virtue of hunger, living a simple life, sufficing with little in food and drink, and clothing  557 Chapter on contentment, chastity and restraint, moderation in lifestyle and expenses, and disapproval of begging unnecessarily 589 Chapter on the permissibility of taking that which comes without asking for it and expecting it  602 Chapter on encouraging to earn one’s own livelihood, to abstain from begging, and to be charitable  603 Chapter on generosity and magnanimity, and spending in good causes with reliance on Allāh  605 Chapter on the prohibition of miserliness and greed 619 Chapter on giving preference to and comforting others  620 Chapter on competing in matters of the Hereafter and to desire much of that which is blessed 624 Chapter on the virtue of a grateful wealthy person – one who earns in the correct manner and spends in avenues that have been commanded 626 Chapter on remembering death and curtailing aspirations 629 Chapter on the advisability of men visiting graves and what a visitor should recite 636 Chapter on piety and abstaining from the doubtful 641 Chapter on the desirability of seclusion at times of corruption, when one fears tribulations in religion or falling into the unlawful or doubtful 648 Glossary 652 Bibliography 655  Preface to the 4th Edition , the Master of the universe. Peace, blessings and salutations All praise belongs to Allāh be upon our beloved leader, Nabī . It is purely the grace and mercy of Allāh  that this translation and commentary of Riyāḍ al-Ṣāliḥīn has been well received by ʿUlamā, teachers, students and general readers. In this edition, the Arabic text has been checked with other printed editions and changes have been made where it was deemed necessary. The number of aḥādīth narrated by each Ṣaḥābī has been checked and mistakes have been corrected. Changes to the translation and commentary have also been made based on the suggestions of ʿUlamā. Changes have also been made to the typesetting, and typographical errors have been corrected. We make duʿāʼ that Allāh  accepts this effort and grants the reward of it to all those who have been part of the project. Afzal Ismail 24 Rabī ul-Ākhir 1441 / 21 December 2019  Introduction , the Master of the universe. Peace, blessings and salutations All praise belongs to Allāh be upon our beloved leader, the Messenger of Allāh . Islām is a perfect faith. Its teachings are based on divine revelation which is the Qurʼān, and the Sunnah which is the words, actions and life of the Messenger of Allāh . Both of these sources are not only divinely protected, but are interconnected – one can only be understood with the help of the other. For this reason, many Islāmic scholars dedicated their lives to the study of the Sunnah and ḥadīth. The ḥadīth master, ʿAbdullāh ibn al-Mubārak , used to spend much of his time at home. When he was asked whether he felt lonely, he replied, “How can I be lonely when I am with the Messenger of Allāh  and his Ṣaḥābah.” (Tārīkh Dimishq) His short but thought- provoking reply aptly explains the sweetness and pleasure derived by those who read and study the blessed words and teachings of the Messenger of Allāh . From the spectrum of ḥadīth literature, we have Riyāḍ al-Ṣāliḥīn, which is a collection of aḥādīth by Imām Nawawī , the great scholar of ḥadīth and fiqh of the seventh century Hijrī. It deals with every aspect of Islamic belief and conduct and covers a wide range of topics such as etiquette, manners, morals, supplications, beliefs, worship, human interactions, etc. It contains aḥādīth from the six canonical compilations of ḥadīth: Bukhārī, Muslim, Tirmidhī, Abū Dāwūd, Nasai and Ibn Mājah. The fact that the learned Imām sufficed on authentic aḥādīth, not only testifies to his superior scholarship in the field, but allows the general reader to benefit from his vast collection. The compilation contains approximately 1800 aḥādīth and 372 chapters. Every chapter commences with a title which provides the content and summary of the aḥādīth that appear in that chapter. This is followed by relevant Qurʼānic verses which provide a valuable link between the words of Allāh  and the words of His Messenger . It also serves to contextualise the aḥādīth in the framework of Qurʼānic teachings. This systematic presentation is unique to Riyāḍ al-Ṣāliḥīn and makes it an indispensable resource for students, scholars, general readers and ordinary Muslims. Its acceptance as an authentic and beneficial book of aḥādīth can be gauged from its numerous commentaries that have been meticulously compiled by scholars through the centuries. Many Imāms of masājid utilise it for daily recitation and it is a popular choice for students and scholars. It is incorporated into the curriculum of numerous madāris and universities and is widely accepted throughout the world by people of diverse social backgrounds. The author’s choice of aḥādīth perfectly fits the needs of those desiring moral refinement. It forms an ideal basis for spiritual reformation and contains solid foundational principles in the field of character development. Because it is a complete source of guidance and advice, it allows its readers the unique opportunity of obtaining comprehensive knowledge of Islam from a single book. It provides solutions and answers for the reformation of individuals and communities. The aḥādīth quoted in every chapter can safely be regarded as a comprehensive summary of the content of the chapter. They are easy to study and transmit the sweet-smelling aroma that emanates from prophetic traditions. The compilation gives an indication of what is available in the blessed Sunnah in terms of advice for engaging in virtuous actions, adopting noble values, and obeying laws. One who studies this work diligently and sincerely will feel the abundant barakah, guidance and spiritual radiance that the compilation has been blessed with. The fact that it so passionately touches the heart and soul, points to the sincerity and selflessness of the author. For this English commentary, translation of Qurʼānic verses have generally been taken from Qurʼān Made Easy. Translations of aḥādīth have been compiled with the help of the translation of Moulana Mohamedy, Gardens of the Righteous, as well as an online edition by Aisha Bewley. Regarding the commentary of the aḥādīth, the following Arabic commentaries were consulted: Dalīl al-Fāliḥīn, Nuzhat al-Muttaqīn, a commentary by Sheikh Muhammad Ilyas al-Bārabankawi and a commentary by Sheikh Muhammad Ali Sābūni. An Urdu commentary, Rawḍat al-Ṣāliḥīn, was also utilised. Full details of these are provided in the bibliography. I would like to acknowledge all those who assisted in making this publication possible: Muftī Abdullah Moolla and Moulānā Fathi Alam for their help in the commentary; Muftī Muhammed Haffejee for painstakingly doing the edit of the fiqhi aspects of the compilation; Moulānā Moosa Kajee for proofreading; and all those sincere individuals who assisted on condition that their contributions remain anonymous. May Allāh  reward them all abundantly in this world and the Hereafter. I would like to request those who find mistakes or weaknesses in the publication to kindly bring these to the attention of the publisher so that the necessary changes may be effected in future editions. Finally, we make duʿāʼ that Allāh  accepts this effort and crowns it with success. May He make it a source of reward in the Hereafter for the author, publisher and all those who have been associated with it. There is no power and might except in Allāh . Afzal Ismail  Foreword by Mufti Muhammed Saeed Motara 9 Senior Ustādh of Ḥadīth, Darul Uloom Azaadville I have had the rare honour and privilege of browsing through the manuscript of the book that you (dear reader) are holding in your hands. The original book Riyāḍ al-Ṣāliḥīn (on which this work is based), is one of the most well known and highly acclaimed books of ḥadīth in both the Arab and non-Arab world. It has been translated into several languages and is widely read in many circles and taught in many Madāris throughout the Islamic world. The author of Riyāḍ al-Ṣāliḥīn, ʿAllāmah Nawawi  is an esteemed Shāfiʿī Scholar, Muḥaddith and Faqīh of great repute and has become a shining star in Islamic academic circles. He has many academic works to his credit; amongst them an outstanding commentary on Ṣaḥīḥ Muslim. Apart from that, he has also authored other well known books such as “Al-Arbaʿīn”, “Al-Adhkār”, “Al-Majmūʿ Sharḥul-Muhadh-dhab” and many other books, too numerous to mention in this short foreword. Riyāḍ al-Ṣāliḥīn is a collection of ḥadīth focusing primarily on ethics, morals and conduct. In this book, the author has brought together a compilation of aḥādīth that truly inspires the reader to put the spiritual dimension of his life back on track, weed out evil and corrupt tendencies from his day to day activities, bring him closer to the Sunnah of Rasūlullāh  and grant him proximity to his Creator. Riyāḍ al-Ṣāliḥīn has been previously translated into English and also been occasionally published with brief footnotes. However, what was really lacking was an in-depth explanation and elucidation of each ḥadīth in the English language, so that an ordinary layman can also understand the purport of each ḥadīth and absorb its message thoroughly. This work that you are holding in your hands dear reader, will Inshā-Allāh go a long way towards filling that vacuum. Rasūlullāh  has said in a ḥadīth: “I have left amongst you two precious assets, which if you hold fast onto (by way of practical implementation), you will never go astray - and those valuable assets are – the Book of Allāh and my Sunnah.” The book that you hold in your hands will Inshā-Allāh bring the celestial light of the Sunnah into your household and illuminate the hearts of all those who read it with devotion and sincerity. May Allāh  reward Moulana Afzal Ismail Saheb 9 and his team who have truly rendered a great service for the English-speaking world by preparing this valuable book. In his endeavour to present before the English-speaking reader the captivating and mesmerising beauty of Riyāḍ al-Ṣāliḥīn, he has pored through a number of Arabic and other commentaries of this august book. He has burnt the proverbial midnight oil and left no stone unturned in bringing to the reader the hidden gems of this profound and noble work of ḥadīth. May Allāh  make this work a source of goodness in this world and the next for Moulana Afzal Ismail Saheb 9, his team and also for all those who contributed in any way to make this work reach fruition. May He through His Infinite Mercy make it a means of salvation for them and the entire Ummah at large. Āmīn. Muhammed Saeed Darul Uloom Azaadville. 17 Rajab 1435  Foreword by Moulana Haroon Abasoomar 9 Shaykhul Ḥadīth, Madrasah Taʿlimuddeen, Isipingo Beach All praise is due to Allāh, the Master of the worlds. May Allāh  shower peace and salutations upon our Beloved Nabī  forever and ever. (Āmīn). Allāh  revealed the Qurʼān as a guidance, as stated in the Qurʼān: “These are the verses of the Qurʼān, the clear book. A (means of) guidance and (a bearer) of glad tidings for the Believers.” (S.27 : V.1-2) Allāh  further states in the Qurʼān: “We have revealed the reminder (the Qurʼān) to you (O! Muḥammad ) so that you may explain to the people what has been revealed to them, so that they may reflect.” (S.16 : V.44) From the above verse it is clearly understood that the verses of the Qurʼān were explained by our Beloved Nabī . Without the explanations of Nabī  the Dīn of Islām would have remained incomplete as is further understood from the following: The Qurʼān orders: “Establish Ṣalāh...” However, none of the following, regarding Ṣalāh, is found in the Qurʼān: a. The detailed times when Ṣalāh has to be offered; b. How many Rakāhs in each of the Ṣalāhs; c. What are the Farḍ acts of Ṣalāh; d. Similarly, what are the Sunnah and Wājib acts of Ṣalāh; e. What is Sajdā Sahw and when and how it is to be offered, etc, etc, etc. All of these details have been explained by Rasūlullāh  who, Allāh declares in the Qurʼān, was divinely inspired whenever he spoke: “He does not speak of his own desires. Whatever he says is revelation (which Allāh has) revealed to him.” (S.53 : V.3-4) The scholars of ḥadīth made tremendous effort in identifying falsehood from the reliable aḥādīth and thereafter classifying the reliable into various categories. Some are so authentic and reliable that by means of them beliefs and Farāʼiḍ are established, while from others only Sunnah acts are established. Some aḥādīth may be used to establish virtues of certain good actions, however they may not be used to establish Farḍ or Wājib actions. It should also be borne in mind that the sources of Sharīʿah (those by which the Laws of Sharīʿah are established) are not restricted only to the Qurʼān and the aḥādīth but also include Ijmāʿ and Qiyās. Ijmāʿ can be simply translated as “the consensus of the ʿUlamāʼ”, and Qiyās as, “deduction by analogy”. Both Ijmāʿ and Qiyās have to be supported by the Qurʼān and the aḥādīth. May Allāh  reward our pious predecessors who worked tirelessly and presented our most beautiful Dīn in a most simple and beautiful manner for lay people such as us. I humbly beg the readers to honour and revere the study of aḥādīth, and that they should avoid its study without wudhūʼ. Finally, I humbly advise all students to refrain from studying mere translations of aḥādīth as one will not be able to obtain the exact intention of our beloved Nabī  by doing so. The book in your hands is the English translation with explanatory notes of the world famous book Riyād al-Ṣāliḥīn by the great and renowned 7th Hijrī scholar, Imām Nawawi . I have perused through sections of the book and cannot but commend Moulana Afzal Ismail (Sallamahu) for an outstanding effort. May Allāh  reward Moulana for his efforts and may the Almighty accept this service of his. (Āmīn) It is my humble suggestion that students of Dīn derive maximum benefit from this work. This book has been compiled in such a beautiful manner that even non-scholars could study the same and increase their Islāmic knowledge since Moulana has provided explanatory notes from authentic and reliable sources together with the translation, vocabulary and other beneficial deductions. May Allāh  shower His bounties and mercies upon Moulana Afzal Ismail (Sallamahu) for doing a great service to the English speaking world by rendering this work into English. May Allāh  continue to use Moulana for the service of his Dīn. Āmīn. Moulana Haroon Abasoomar Shaykhul Ḥadīth, Madrasah Taʿlimuddeen, Isipingo Beach 12 Jumaadal Ukhra 1435  Author’s Preface All praise belongs to Allāh, the One, the Almighty, the All-Powerful, the All-Forgiving, the One Who shrouds the day with the night as a reminder for the intelligent and observant, and as an enlightenment for the knowledgeable and those who reflect. He awakened those whom He chose from His creation and made them exercise restraint in this worldly abode; and He engaged them in His contemplation and perpetual reflection, and in learning lessons and pondering. He motivated them to persevere in His obedience and to prepare for the eternal abode; to abstain from that which may anger Him and lead to the devastating abode; and to safeguard all of this despite changing times and circumstances. I praise Him with the most profound, pure, comprehensive and expansive of praises. I testify that there is none worthy of worship besides Allāh, the Most Kind, the Most Compassionate, the Most Gracious and the Most Merciful; and I testify that Muḥammad is His servant and messenger, His beloved and His friend, the guide to the straight path and the inviter to the upright religion. Peace and salutations of Allāh be upon him and upon all the prophets, their families and all the righteous. To proceed: Allāh said, “I have created man and Jinn only to worship me. I require neither sustenance from them nor do I want them to feed me. (Sūrah al-Dhāriyāt, 56-57) This is a clear pronouncement that they were created for worship, and it is therefore essential that they give due importance to what they were created for, and by exercising restraint, turn away from the wealth of the world. This is because it is a transitory abode not a perpetual one, a transporting conveyance not a joyful destination, and a temporary path not a permanent abode. For this reason, the attentive of its inhabitants are the worshippers, and the wisest of its people are those who exercise restraint. Allāh said, “The example of this worldly life is like the water that We send down from the sky, with which mingles the plants of the earth that man and animals eat. Until the earth reflects its splendour, becomes beautified, and its inhabitants think that they have control over it. Then Our command comes to it by night or by day, turning it into a pile of reaped harvest, as if it had not even existed before. In this way We explain the signs for those who ponder.” (Sūrah Yūnus, 24) Many verses portray the same meaning. A poet has appropriately said, Allāh has some intelligent servants; they divorced the world and feared temptations. They analysed it and when they realised that it is not an abode for the living; they considered it an ocean; and regarded good actions as ships therein. 18 y RIYĀḌ AL-ṢĀLIḤĪN When its condition is as I have described, and our condition and purpose of creation is as I have outlined, it is binding upon those who are obligated to adopt the way of the righteous, and tread the path of the intelligent and insightful, to prepare for what I have indicated towards and give due importance to what I have cautioned about. The best path he can follow in this regard and the most appropriate way he can utilise is to adopt the noble character - as proven from authentic hadith – of our Messenger, the leader of the first and last of generations, and the most respectable of the former and latter of people. Peace and salutations of Allāh be upon him and upon all the prophets. Allāh said, “Assist each other in good deeds and piety,” (Sūrah al-Mā’idah, 2) and it is authentically narrated from the Messenger that he said, “Allāh continues helping a person as long as a person continues helping his brother. (Muslim) He also said, “One who directs towards any good shall receive a similar reward to that of the person who does it.” (Muslim) And he said, “One who invites towards guidance shall receive a similar reward to that of all those who follow him, without any decrease in their rewards.” (Muslim) And he said to ʿAlī, “By Allāh , if Allāh guides a single person through you it will be better for you than red camels.” (Bukhārī, Muslim) I, therefore, decided to compile a concise collection of authentic aḥādīth which would include what is required for a traveller on the path of the hereafter, by which he could acquire etiquettes of the internal and external self, combining aḥādīth of encouragement and fear, as well as all such etiquettes required by those who walk upon the path. These include aḥādīth dealing with exercising restraint, religious devotions for the soul, refinement of morals, cleansing and treatment of the heart, safeguarding of the limbs and protecting them from divergence, and the various other aims of people who have knowledge of Allāh. I have been careful to quote only authentic and clear aḥādīth which are attributed to the authentic and famous ḥadīth compilations. I begin chapters with verses from the Noble Qurʼān, I explain diacritical pronunciations of words where necessary, and I carefully elucidate complex meanings. When, at the end of a ḥadīth, I mention ‫ متفق عليه‬it means that it is narrated by both Bukhārī and Muslim. I hope that if this book is completed it will lead one who studies it carefully towards good, and be a barrier for him against evils and destruction. I request that a brother who benefits from it in any way should supplicate for me, my parents, my teachers, all our close friends, and all Muslims. Upon Allāh, the Compassionate, do I place my trust, and on Him do I depend. Allāh is sufficient for me, and an excellent guardian is He. There is no power and no might except in Allāh, the Almighty, the Wise.  RIYĀḌ AL-ṢĀLIḤĪN y 19 CHAPTER 1 ‫باب اإلخالص وإحضار النية يف مجيع األعامل واألقوال واألحوال البارزة واخلفية‬ Chapter on sincerity and the presence of intention in all deeds, words and conditions, both external and internal َ ْ ‫هلل ُ ْم ِل ِص‬ َّ ‫ي َل ُه الدِّ ْي َن ُحنَفا َء َو ُي ِق ْي ُموا‬ ‫الصلٰو َة َو ُي ْؤتُوا‬ َ ‫و َمٓا ُا ِم ُر ْ ٓوا ا ِ َّل لِ َي ْع ُبدُ وا ا‬ ُ ‫ال‬ َ :‫اهلل َت َع َال‬ َ ‫َق‬ ‫الزكٰو َة َو ٰذلِ َك ِد ْي ُن ا ْل َق ِّي َم ِة‬ َّ Allāh  says, ‘They were commanded only to worship Allāh, devoting their religion exclusively to Him and turning away from other religions, to establish ṣalāh and to pay zakāh. This is the way of the true religion.’ (Sūrah al-Bayyinah, 5) ‫هلل ُل ُح ْو ُم َها َو َل ِد َم اؤُ َها َو ٰل ِك ْن َّينَا ُل ُه ال َّتق ْٰوى ِم ْن ُك ْم‬ َ ‫ َل ْن َّين‬ :‫ال َت َع َال‬ َ ‫َال ا‬ َ ‫َو َق‬ Allāh  says, ‘Their flesh and blood will never reach Allāh, but it is your piety that will reach Him.’ (Sūrah al-Ḥaj, 37) ْ ِ ‫ ُق ْل ا ِْن ُ ْت ُف ْوا َما‬ :‫ال َت َع َال‬ ُ ‫ف ُصدُ ْو ِر ُك ْم ا َْو ت ُْبدُ ْو ُه َي ْع َل ْم ُه ا‬  ‫هلل‬ َ ‫َو َق‬ Allāh  says, ‘Say, ‘Whether you hide or reveal what is in your hearts, Allāh knows it.’ (Sūrah Āl ʿImrān, 29) Introduction Ikhlāṣ (sincerity) means to worship Allāh  with the sole objective of attaining His closeness. A person should not worship Allāh  to boast, seek praise or solicit compliments from people. Ikhlāṣ is a precondition for the acceptance of an action as Allāh  only accepts actions done for His pleasure. Good actions done with ulterior motives are rejected by Allāh . One should, therefore, evaluate one’s intention before commencing any action and correct it if necessary. Scholars advise that a person should make multiple intentions for any action. For example, if one intends going to the masjid for ṣalāh, one should, together with the intention of performing ṣalāh, make the following intentions: teaching others about Islām, meeting and greeting people, removing dirt and impurities from the masjid, assisting the old and infirm, 20 y RIYĀḌ AL-ṢĀLIḤĪN and removing obstacles from the path. Intentions are made from the heart and therefore the validity of an intention is not conditional on uttering it verbally. This is supported by other aḥādīth which state that Allāh  considers the actions and intentions of a person rather than his outward appearance and form. The importance of intention can be gauged from the statements of the pious. Yaḥyā ibn Abī Kathīr  said, “Consider your intention because it is more far-reaching than your action.” Sufyān al-Thawrī  said, “I have not been concerned with anything more difficult than my intention because it fluctuates.” ʿAbdullāh ibn al-Mubārak  said, “Many small actions are exalted by an intention and many great actions are diminished by an intention.” Ḥadīth 1 ِ ‫عبد‬ ‫الله‬ ِ ‫بن‬ ِ ‫بن‬ ِ ِ‫عبد العُ زّ ى بن رياح‬ ِ ‫بن ُن َف ْي ِل‬ ِ ِ ‫الخطاب‬ ِ ‫عمر‬ ‫بن‬ َ ‫ص‬ ِ ٍ ‫المؤمنين أبي َح ْف‬ ‫وعن أمير‬ ‫عت‬ ُ ‫ َس ِم‬: ‫قال‬ َ ،  ‫دوي‬ ِّ َ‫رش ِّي الع‬ ِ ‫الق‬ُ ‫غالب‬ ٍ ِ ‫بن ُل َؤ ِّي‬ ‫بن‬ ِ ‫بن كعب‬ ِ ‫بن‬ ِ ‫عد ي‬ ِ ِ‫بن ُق ْر ِط بن رَ زاح‬ ‫ َفمَ نْ َكا َن ْت‬، ‫ىء مَا َن َو ى‬ ٍ ‫ وَ إِ َّنمَ ا لِ ُك ِّل ام ِر‬، ‫ات‬ ِ ‫ال بال ِّن ّي‬ َ ‫ (( إ ّنمَ ا‬: ‫ول‬ ُ َ‫األ عْ م‬ ِ ‫ول‬ ُ ‫ ُيق‬،  ‫الله‬ َ ‫رَ ُس‬ ‫ َأ ْو‬،‫ ومن كانت ِه ْج َر ُت ُه لِ ُد ْن َيا يُصي ُبهَ ا‬، ‫ فهجرته إلى الله ورسوله‬، ‫هجرته إلى الله ورسوله‬ َ ‫ َف ِه ْج َر ُت ُه إِ لى مَا َه‬، ‫ا ْم َر َأ ٍة َين َْك ُحهَ ا‬ ، َ‫ رَ وَ ا ُه إ مَا مَا ْال ُم َح ّد ثِين‬. ‫ مُ ت ََّف ٌق عَ َلى ِص َّحتِ ِه‬. )) ‫اج َر إِ َل ْيه‬ ‫ وَ َأ بُو‬، ‫ار ُّي‬ ِ ‫الج ْع ِف ُّي ال ُب َخ‬ ِ ‫غير ِة‬ ُ ‫بن ب َْر ِد ْز ب ْه‬ َ ‫الم‬ ُ ‫يم ْبن‬ ِ َ ‫إبراه‬ َ َ‫إسم‬ ‫اعيل ْبن‬ ْ ‫أ بُو عَ ْب ِد الله مُ َح َّم ُد ْب ُن‬ ‫الل َذ ْي ِن هما‬ َّ ‫ ِفي صحيحيهما‬ ‫ُور ُّي‬ ُّ ‫الح َّجاجِ ْب ِن مُ ْسلمٍ ْال ُق َش‬ ِ ‫يري ال َّن ْي َسا ب‬ َ ‫لم ْب ُن‬ ُ ‫الح َس ْي ِن مُ ْس‬ ُ ِ. ‫المصنفة‬ ُ ‫َأ َص ُّح‬ ِ ‫الك‬ ‫تب‬ ʿUmar1  narrates: I heard the Messenger of Allāh  saying: “Actions are gauged by intentions. Each person will receive (the reward for) what he intended. One who emigrates to Allāh and His Messenger, his emigration is indeed to Allāh and His Messenger. One who emigrates to acquire something of the world or to marry a woman, his emigration is to that to which he emigrated.” (Bukhārī, Muslim, Abū Dāwūd) 1 ʿUmar ibn Khaṭṭāb  was from the Quraish and served as their ambassador to the various tribes during the era of ignorance. He accepted Islām in the 6th year of prophethood and this was a great victory for the Muslims because it gave them courage and strength. He participated in all the expeditions with the Messenger of Allāh . The pledge of allegiance for khilāfah was taken at his hands in 13 Hijrī. Great conquests took place during his rule as Amīr al-Mu’minīn. He was martyred in 23 Hijrī after the fire worshipper Abū Lu’lu’ stabbed him while he was performing the Fajr ṣalāh. May Allāh  have mercy upon him and may He be pleased with him.  RIYĀḌ AL-ṢĀLIḤĪN y 21 Vocabulary and Definitions ِ ‫( الن ِّّي‬intentions) is the plural of al-Niyyah. According to the lexicon, al-Niyyah means to intend ‫ات‬ something and according to the sharīʿah, it refers to an intention when doing an action. ‫( هجرته‬his migration): The word Hijrah literally means ‘to leave’. According to the sharīʿah, it means to leave a land of disbelief and proceed to a land of Islām due to fear of trials and tribulations. “Actions are gauged by intentions,” means that the correctness and goodness of an action is based on the intention with which it is done. Allāh  looks at the underlying intention more than the action itself. Hence, those who migrated in order to assist the religion of Allāh  will be rewarded, while those who migrated for marriage or trade will be deprived of a reward. Commentary  who said: “A The background of this ḥadīth is explained by a narration of Ibn Masʿūd man amongst us proposed to marry a woman by the name of Umm Qais , but she refused to marry him unless he migrated to Madīnah Munawwarah. He agreed and married her, and therefore became known as Muhājir Umm Qais.” This ḥadīth teaches us that actions are considered according to the intention with which they are done. Mundane actions such as eating, greeting or speaking will earn a reward, if coupled with the correct intention, but will earn chastisement if done with an evil intention. The Ṣaḥābah  and pious were particularly cautious of this and scrutinised their actions at every step. This ḥadīth has been narrated with tawātur, meaning that many people have narrated it. It enjoys great status and virtue and is a foundational principle of Islām. A narration in Bukhārī states that the Messenger of Allāh  would mention it in his sermons and that ʿUmar  would narrate it from the pulpit of the Messenger of Allāh . It is such an integral part of Islām, that some scholars have regarded it as being a third of all Islāmic teachings. Abū ʿUbayd  said, “There is no single ḥadīth that is more comprehensive, independent and beneficial than this ḥadīth.” Abū Dāwūd , the great scholar of ḥadīth, said, “It is half of all knowledge.” According to Imām Bayhaqī  it is a third of knowledge because the deeds of man are associated with his heart, tongue and limbs, and intentions are related to the heart. Abū Dāwūd  also said, “I wrote five hundred thousand aḥādīth of the Messenger of Allāh . From these I chose four thousand eight hundred aḥādīth. From these, four aḥādīth are sufficient for a person’s religion: ‘Actions are gauged by intentions’, ‘the permissible is clear and the prohibited is clear’, ‘the beauty of a man’s Islām is his avoiding that which does not concern him’ and ‘None of you (truly) believes unless he loves for his 22 y RIYĀḌ AL-ṢĀLIḤĪN brother what he loves for himself.’” Imām al-Bukhārī  chose to begin his Ṣaḥīḥ with this ḥadīth in order to reinforce the importance of sincerity and correctness of intention. In this way, he intended that his compilation should be for the pleasure of Allāh . History bears testimony to the fact that he succeeded in his intention because his Ṣaḥīḥ was blessed with unique acceptance amongst Islāmic books of both the east and the west. Ḥadīth 2 ‫ (( ْيغ ُز و َج ْي ٌش ْال َك ْع َب َة‬:  ‫قال رسول الله‬ َ : ‫ قالت‬،  ‫عائشة‬ َ ِ ‫عبد‬ ‫الله‬ ِ ِّ‫المؤمنينَ أم‬ِ ِّ‫وعن أم‬ ‫ف‬ َ ‫ك ْي‬، ِ ‫ول‬ َ ‫الله‬ َ ‫ يَا رَ ُس‬: ‫قلت‬ ِ ‫رض ي ُْخ َس ُف بِ َأ وَّ لِ ِه ْم‬ ُ : ‫ َق َال ْت‬. )) ‫وآخ ِر ِه ْم‬ ِ ‫األ‬ َ َ‫فإِ َذ ا َكا ُنوا بِبي َد ا َء ِمن‬ َْ ‫آخ ِر ِه ْم‬ َ ِ َ‫ (( ي ُْخ َس ُف بِأ وَّ لِ ِه ْم و‬: ‫ال‬ َ ‫س ِمنْهُ ْم ؟! َق‬ َ ‫أس َو ُاقهُ ْم وَ مَنْ َل ْي‬ ْ ‫آخ ِر ِه ْم وَ ِف‬ ْ ‫يهم‬ ِ َ‫ي ُْخ َس ُف بأوَّ لِ ِه ْم و‬ ِ ‫هذ ا َل ْف ُظ ْال ُب َخ‬. ‫ار ِّي‬ َ. ‫يه‬ ْ ِ‫ون عَ َلى نِ ّيات‬ ِ ‫هم )) مُ ت ََّف ٌق عَ َل‬ َ ‫ُث َّم ُي ْبعَ ُث‬ ʿĀ’ishah2  narrates that the Messenger of Allāh  said: “An army will advance in order to attack the Kaʿbah. When they reach an even plain, all of them will be swallowed into the earth.” I asked, “O Messenger of Allāh! How will all of them be swallowed up when among them were traders and others who were not really part of them?” He replied, “All of them will be swallowed up and they will be resurrected according to their intentions.” (Bukhārī, Muslim) Vocabulary and Definitions ‫ َب ْيدَ ا َء‬refers to desert or barren land and according to other scholars, it is the name of a place between Makkah Mukarramah and Madīnah Munawwarah. ُ ‫أس َو‬ ‫اق‬ ْ refers to traders or, according to other commentators, common folk who did not know why they accompanied the army. 2 ʿĀ’ishah bint Abū Bakr al-Ṣiddīq  was one of the mothers of the believers. She was most knowledgeable and possessed great understanding of Islām because of her closeness to the Messenger of Allāh . After his demise, senior Ṣaḥābah used to approach her to obtain answers to their questions on various jurisprudential issues. She was married to the Messenger of Allāh  in Makkah Mukarramah and went to live with him in Shawwāl, in the 2nd year of the Hijrah. The Messenger of Allāh  passed away when she was eighteen. She lived for forty years after his demise and passed away in 58 Hijrī. She was a virtuous woman who was very generous and humble. She would fast abundantly, set slaves free and would perform ḥaj every year. 2210 aḥādīth are narrated from her, 174 of which appear in both Bukhārī and Muslim.  RIYĀḌ AL-ṢĀLIḤĪN y 23 “They will be resurrected according to their intentions,” means that Allāh  will resurrect people from their graves based on their actions, and judge them according to their intentions. Commentary One should be mindful of company and friends because their influence has an impact upon a person. One often commits actions that he would not commit while alone, due to prompting and peer pressure. According to the teachings of this ḥadīth, merchants and traders should constantly reflect upon whether their association with sinners is purely for trade and necessity or whether it is needlessly assisting in their transgression. Muhallab  said, “One who joins the sinners by choice and increases their numbers thereby invites punishment upon himself.” This ḥadīth expounds on a verse of the Qurʼān, ‫ُص ْي َب َّن ا َّل ِذ ْي َن َظ َل ُم ْوا ِم ْن ُك ْم َخا َّص ًة‬ ِ ‫وات َُّق ْوا ِف ْت َن ًة َّل ت‬ َ Beware of a trial that will afflict not only the oppressive ones from you. (Sūrah al-Anfāl, 25) Additional Points 9 Allāh  alone knows the details of the army referred to in this ḥadīth as well as the time in which the incident will occur. It is a component of a believer’s faith to believe in such unseen matters because the Messenger of Allāh  spoke only the truth. 9 One should accompany the pious and righteous and avoid the gatherings of the oppressors and sinners. Ḥadīth 3 ‫ وَ إِ َذ ا‬، ‫ وَ َل ِكنْ ِجهَ ٌاد وَ نِ َّي ٌة‬، ِ‫الفتْح‬َ ‫ (( ال ِه ْج َر َة ب َْع َد‬:  ‫ال النبي‬ َ ِ‫وعن عائ‬ َ ‫ َق‬: ‫ َق َال ْت‬،  ‫شة‬. ‫إسال ٍم‬ َ َ َ‫أل َّنهَ ا َصارَ ْت َد ار‬ ‫ ال ِه ْج َر َة ِمنْ م َّك َة‬: ‫ وَ مَعنا ُه‬. ‫اس ُتن ِْف ْر ُت ْم فا ْن ِف ُر وا )) مُ ت ََّف ٌق عَ َل ْي ِه‬ ْ ʿĀ’ishah  narrates that the Messenger of Allāh  said: “There is no migration after the conquest (of Makkah), but there is jihād and intention. When you are commanded to go in jihād, you should go.” (Bukhārī, Muslim) Vocabulary and Definitions “When you are commanded to go in jihād, you should go,” means that people who are commanded to go in jihād (or any other noble venture) by their Muslim leader should proceed without hesitation. 24 y RIYĀḌ AL-ṢĀLIḤĪN Commentary Hijrah (migration) was obligatory upon the Muslims in the early stages of Islām, because of their small numbers. They could not practise upon Islām easily and there was a pressing need for them to escape the tyranny and remain united. When Makkah Mukarramah was conquered in the 8th year after Hijrah, Islām was strengthened and people began to accept Islām in droves, hence this obligation fell away while the obligation of jihād and intention remained. However, it will remain compulsory for Muslims to migrate from Dār al-Kufr (territory of disbelief) where they cannot practise their religion. Similarly, Muslims may leave their lands for the purpose of seeking knowledge or preserving their faith in the face of tyranny and oppression. While the obligation to migrate from Makkah Mukarramah no longer applies, the obligation of jihād against the enemies of Islām is as valid today as it was in the early stages. A Muslim should always be prepared and intend to participate in jihād if the need arises. When it is not compulsory to migrate from Dār al-Islām to another Dār al-Islām, migrating from Dār al-Islām to Dār al-Kufr out of love for the latter, and to reside there permanently is discouraged by the sharīʿah. Many Muslims nowadays settle in lands of disbelief, with their wealth and property, and their focus is then diverted away from Islām. This is reprehensible. Additional Points 9 The ḥadīth gives glad tidings that Makkah Mukarramah will forever remain a land of Islām. Ḥadīth 4 َ ‫ َف‬، ‫اة‬ ‫قال‬ ٍ ‫ في َغ َز‬ ‫بي‬ َ ‫ َق‬،  ‫األنصاري‬ ِّ ‫ ُك َّنا مَعَ ال َّن‬: ‫ال‬ ِّ ِ ‫عبد‬ ‫الله‬ ِ ‫الله جابر بن‬ ِ ‫عبد‬ ِ ‫وعن أبي‬ )) ‫ض‬ ُ ‫كم َح َب َسهُ ُم ْالمَ َر‬ ْ َ‫إال َكا ُنوا مَع‬ ِ َ‫ال َق َط ْع ُت ْم و‬ َّ ، ‫اد ًيا‬ ً ‫اال ما ِس ْر ُت ْم م َِس‬ َ َ‫ و‬، ‫يرا‬ ً ‫بالمد ي َن ِة َل ِر َج‬ ِ ‫(( إِ َّن‬. ‫مسلم‬ ٌ ‫األج ِر )) روا ُه‬ ْ ‫وك ْم في‬ َّ (( : ‫وَ في روَ ا يَة‬ ُ ‫إال َش َر ُك‬ ً ‫إن أ ْق‬ ‫واما‬ َّ (( : ‫ فقال‬،  ‫بي‬ َ ‫ رَ َج ْع َنا ِمنْ َغزْ وَ ِة َت ُب‬: ‫ال‬ ِّ ‫وك مَعَ ال َّن‬ َ ‫ َق‬،  ‫أنس‬ ٍ ‫البخاري عن‬ ُّ ‫وروا ُه‬ ّ ، ‫اديا‬. )) ُ‫إال وَ هُ ْم مَعَ َنا ؛ َح َب َسهُ ُم العُ ْذ ر‬ ً َ‫ال و‬ َ َ‫بالمَ ِد ي َن ِة مَا َس َل ْك َنا ِش ْع ًبا و‬ ْ ‫َخ ْل َف َنا‬ Jābir ibn ʿAbdullāh al-Anṣārī3 narrates: “We were once with the Messenger 3 Jābir ibn ʿAbdullāh al-Anṣārī  accepted Islām before the Hijrah. He participated with his father in the pledge of ʿAqabah when he was young. Imām Muslim  transmits from Jābir  who said: “I fought in nineteen battles with the Messenger of Allāh , but I did not participate in Badr and Uḥud because my father stopped me. When my father was martyred in Uḥud, I did not stay behind from the Messenger of Allāh  in any battle.” 1540 aḥādīth were narrated from him. He passed away in 74 Hijrī  RIYĀḌ AL-ṢĀLIḤĪN y 25 of Allāh  on a military expedition when he said, “There are some people who remained behind in Madīnah. They were with you when you traversed any path or crossed any valley; it was only that illness kept them back.” Another narration has: “However, they will share the reward with you.” (Muslim) Bukhārī narrates from Anas ibn Mālik  who said: “We returned from the battle of Tabūk with the Messenger of Allāh  when he said, “There are some people who remained behind in Madīnah, but we did not traverse any path or any valley without them sharing the reward with us. A valid excuse kept them back.” (Bukhārī) Vocabulary and Definitions ‫( األنصا ِر‬helpers) is the plural of al-Nāṣir and refers to those Ṣaḥābah  of Madīnah Munawwarah who assisted the Messenger of Allāh  and the Ṣaḥābah  who migrated from Makkah Mukarramah to Madīnah Munawwarah. “We did not traverse any path...” refers to the verse, ُ ‫اد ًيا ا ِ َّل ُكتِ َب َل ُه ْم لِ َي ْج ِز َي ُه ُم ا‬ ‫هلل َا ْح َس َن َما َكا ُن ْوا َي ْع َم ُل ْو َن‬ ِ ‫و َل َيق َْط ُع ْو َن َو‬ َّ...and every valley that they cross will be recorded for them so that Allāh rewards them better than that which they do. (Sūrah al-Taubah, 121) Commentary The battle of Tabūk took place in the 9th year after the Hijrah. It was the last expedition undertaken in the life of the Messenger of Allāh  and is known by the name of Jaysh al-Usrā, meaning the difficult battle. The Messenger of Allāh  stayed at Tabūk for about twenty days, but no fighting took place because the Roman enemy had retreated. The ḥadīth explains that a person who had the noble intention of participating in jihād but was withheld by a valid reason will receive the same reward as the mujāhidīn (those who participate in jihād). Scholars explain that this ḥadīth indicates to a verse of the Qurʼān, ‫ ٰذ لِ َك بِ َا ن َُّه ْم َل ُي ِص ْي ُب ُه ْم َظ َم ٌا َّو َل َن َص ٌب َّو َل َم ْخ َم َص ٌة ِف ْى َسبِ ْيلِ اهللِ َو َل َي َطئ ُْو َن َم ْو ِطئًا‬ َ ‫ار َو َل َينَا ُل ْو َن ِم ْن َعدُ ٍّو ن َّْي ًل ا ِ َّل ُكتِ َب َل ُه ْم بِه َع َم ٌل َصالِ ٌح ا ِ َّن ا‬ ‫هلل َل ُي ِض ْي ُع َا ْج َر‬ َ ‫َّي ِغ ْي ُظ ا ْل ُك َّف‬ ٰ at the age of 94 and was the last Ṣaḥābī to pass away in Madīnah Munawwarah. His bequest was that the tyrant Ḥajāj ibn Yūsuf should not perform his Janāzah ṣalāh. He was buried in Baqīʿ. 26 y RIYĀḌ AL-ṢĀLIḤĪN  ‫ا ْل ُم ْح ِسنِ ْي َن‬ That is because a good deed will be recorded for them for every bit of thirst, tiredness and hunger that afflicts them in the path of Allāh, as well as for every step that they take by which the disbelievers are angered and anything that they take from the disbelievers. Surely, Allāh does not put the reward of the righteous ones to waste. (Sūrah al-Taubah, 120) In addition, scholars mention that the more a person is remorseful over his absence from jihād or any noble venture, the greater will be his reward. This principle is explained in another ḥadīth which states that a person who intends to perform the optional night prayer but is overpowered by sleep will receive the full reward of performing it. Therefore, one of the means of attaining great rewards is by making good intentions and desiring to do the good that other Muslims are doing. Additional Points 9 Jihād is the responsibility of every Muslim who is healthy and has the means to engage in it. 9 The noble intention of a believer is equivalent in reward to his good action. Ḥadīth 5 ‫ان أبي‬ َ ‫ َك‬: ‫ال‬ َ ‫ َق‬، ‫ وهو وأبوه وَ َج ُّد ه صحاب ُّيون‬،  ‫األخنس‬ ِ ِ ‫َزيد‬ ‫بن‬ َ ‫بن ي‬ ِ ‫َزيد م َْع ِن‬ َ ‫وعن أبي ي‬ ‫خذ ُتها َف َأ َت ْي ُت ُه بِهَ ا‬ ْ ‫ َف ِج ْئ ُت َفأ‬، ‫ َف َو ضعَ هَ ا ِعن َْد رَ ُج ٍل في ْالمَ ْس ِج ِد‬، ‫أخ َر َج َد َنانِ َير َي َت َص َّد ُق بِهَ ا‬ ُ ‫ي‬ ْ ‫َزيد‬ ‫لك مَا َن َو ْي َت يَا‬ َ (( : ‫ال‬ َ ‫ ف َق‬،  ‫الله‬ ِ ‫رسول‬ِ َ ‫ َف َخ‬، ‫اك أرَ ْد ُت‬ ‫اص ْم ُت ُه إِلى‬ َ ‫ مَا إ َّي‬، ‫والله‬ ِ َ : ‫فقال‬. ُّ. ‫البخاري‬ َ ، ‫يزيد‬ َ ‫ول َك ما‬ ‫أخ ْذ َت يَا م َْع ُن )) روا ُه‬ ُ Maʿn ibn Yazīd ibn al-Akhnas 4 and he, his father and grandfather were all Ṣaḥābah, narrates, “My father, Yazīd, put aside some dīnārs to give in charity and placed them in the hand of a person in the masjid. I came along, took the dīnārs and brought them to him. He said: “By Allāh, I did not intend giving them to you.” We then went and presented the case before the Messenger of Allāh . He said: “O Yazīd, you will receive what you intended, and, O Maʿn, you may keep what you took.” (Bukhārī) 4 Maʿn ibn Yazīd  resided in Kūfa. He later moved to Syria. He participated in the Battle of Ṣiffīn with Muʿāwiyah  and was martyred in 54 Hijrī. 5 aḥādīth are narrated from him.  RIYĀḌ AL-ṢĀLIḤĪN y 27 Vocabulary and Definitions ‫صحابيون‬ ُّ (Ṣaḥābah) is the plural of Ṣaḥābī. The general definition of a Ṣaḥābī is one who met with the Messenger of Allāh  during his lifetime (even for a short while), believed in him and passed away with īmān. Wājib (compulsory) charity is that which is ordained by the Qurʼān and Sunnah such as zakāh whilst Nafl (optional) charity is that which is not confined to a specific time. Nafl charity remains purely voluntary and is often referred to as lillāh or ṣadaqah. Commentary In this incident, Yazīd  was rewarded because he intended to give charity to a needy person and his son was needy, even though he did not intend giving it to him. From this the scholars have stated that a person who gives optional charity will be rewarded if his intention was correct, irrespective of whether it reaches a worthy recipient or not. Maʿn  took possession of the dīnārs with the permission of the person in the masjid, which was justified, hence his action was valid. Additional Points 9 Optional charity may be given to ones offspring, as opposed to zakāh, which may not be given to ones parents or offspring. 9 It is permissible to appoint a representative to distribute ones charity, especially optional charity because it has the element of anonymity, which is meritorious. 9 A child will not be regarded as disobedient to a parent in a dispute regarding a religious issue in order to determine the truth. Ḥadīth 6 ِ ‫كالب‬ ‫بن‬ ِ ِ ‫هر َة‬ ‫بن‬ َ ‫بن ُز‬ِ ‫مناف‬ِ ِ ‫بن‬ ‫عبد‬ ِ ‫بن ُأ َه ْيب‬ ِ ‫ك‬ ِ ِ‫اص مال‬ٍ ‫بن أبي وَ َّق‬ ِ ‫عد‬ ِ ‫إسحاق َس‬ َ ‫وعن أبي‬ ‫ال‬ ِ َ ‫ َق‬،  ‫بالجنة‬ ِ ‫المشهود لهم‬ ‫ َأ َح ِد العَ َش َر ِة‬،  ‫هري‬ ِ ‫الق‬ ِّ ُّ‫رش ِّي الز‬ ُ ‫ؤي‬ ٍّ ‫بن ُل‬ ِ ِ ‫كعب‬ ِ ‫مُ َّر َة‬ ‫بن‬ ِ ‫ول‬ ، ‫الله‬ َ ‫ يَا رَ ُس‬: ‫فق ْل ُت‬ ْ ٍ‫الو َد اعِ ِمنْ وَ َجع‬ ُ ، ‫اش َت َّد بي‬ َ ‫ يَعُ ودُ نِي عَ امَ َح َّج ِة‬ ‫الله‬ ِ ‫رسول‬ ُ ‫جاءنِي‬ َ ، ‫مال وَ ال َي ِر ُثني إال ا ْب َن ٌة لي‬ ‫أفأ َت َص َّد ُق بِ ُث ُل َث ْي َ الِي؟‬ ٍ ‫ وَ َأ َنا ُذ و‬، ‫الو َجعِ مَا َت َر ى‬ َ َ‫إ ِّني َق ْد ب ََل َغ بي ِمن‬ ِ ‫ول‬ ‫الله ؟‬ َ ‫ فال ُّث ُل ُث يَا رَ ُس‬: ‫ ُق ْل ُت‬، )) ‫ (( ال‬: ‫ال‬ ِ ‫ول‬ َ ‫الله ؟ ف َق‬ َ ‫فالش ْط ُر يَا رَ ُس‬ َّ : ‫ ُق ْل ُت‬، )) ‫ (( ال‬: ‫ال‬ َ ‫َق‬ ْ ْ‫خير ِمن‬ َ ‫أن َت َذ رَ هُ ْم عَ َال ًة‬ ٌ ‫إن َت َذ َر وَ رَ َث َت َك أغنِ َيا َء‬ ْ ‫ إ َّن َك‬- ‫كبير‬ ٌ ‫ أ ْو‬- ‫ثير‬ ٌ ‫ (( ال ُّث ُل ُث وال ُّث ُل ُث َك‬: ‫ال‬ َ ‫َق‬ ‫إال ُأ ِج ْر َت عَ َل ْيهَ ا َحتَّى مَا َت ْجعَ ُل في‬ َّ ‫الله‬ِ ‫نف َق َن َف َق ًة َت ْب َتغي بِهَ ا وَ ج َه‬ ِ ‫ وَ إ َّن َك َلنْ ُت‬، ‫اس‬ َ ‫ون ال َّن‬ َ ‫يتكف ُف‬ َّ َ ‫أص َحابي ؟ َق‬ َ ‫ (( إِ َّن َك َلنْ ُت َخ َّل‬: ‫ال‬ ‫ف‬ َّ ‫ ُأ‬، ‫الله‬ َ ‫خل ُف‬ ْ ‫بعد‬ ِ ‫رسول‬ َ َ ‫ َق‬، )) ‫ِفي ا ْم َر َأ تِ َك‬ ُ ‫ َف ُق‬: ‫ال‬ ‫ يَا‬: ‫لت‬ 28 y RIYĀḌ AL-ṢĀLIḤĪN ‫ف َحتّى يَن َت ِفعَ بِ َك‬ ْ ‫عل َك‬ َ ‫أن ُت َخ َّل‬ َّ ‫ وَ َل‬، ‫ورفعَ ًة‬ ً َ‫دت بِ ِه َدر‬ ِ ‫جة‬ َّ ‫الله‬ َ ‫إال ْاز َد‬ ِ ‫ال َتب َتغي بِ ِه وَ ْج َه‬ ً َ‫عمل عَ م‬ َ ‫َف َت‬ ِ ، ‫ابهم‬ ‫لكن‬ َ ‫ألص َحابي ِه ْج َر َتهُ ْم‬ ْ ‫وال َت ُر دَّ هُ ْم عَ َلى أع َق‬ ْ ‫ض‬ ِ ‫اللهُ َّم َأ ْم‬ َّ. ‫آخرون‬ َ ‫أ ْق َو امٌ وَ ي َُض َّر بِ َك‬ ِ ‫ مُ ت ََّف ٌق‬. ‫مات بمَ َّكة‬. ‫عليه‬ َ ‫أن‬ ِ ‫ول‬ ْ  ‫الله‬ ُ ‫عد ْب ُن َخ ْو َل َة )) ي َْر ثي َل ُه رَ ُس‬ ُ ِ‫ال َبائ‬ ُ ‫س َس‬ Saʿd ibn Abī Waqqāṣ 5, one of the ten Ṣaḥābah who were given the glad tidings of Paradise, narrates: “The Messenger of Allāh  visited me in the year of the Farewell Pilgrimage because I was afflicted with a serious illness. I said: “O Messenger of Allāh, you can see the severity of my illness and I am a wealthy person with no heirs except a daughter. Should I give two thirds of my wealth in charity?” He replied: “No.” I asked, “A half, O Messenger of Allāh?” He replied: “No.” I asked, “A third, O Messenger of Allāh?” He replied: “A third is fine, but even a third is a lot (or much). It is better for you to leave your heirs wealthy than to leave them poor and begging from people. You will most certainly be rewarded for whatever you spend for the pleasure of Allāh  , even for the morsel of food which you place in your wife’s mouth.” I asked: “O Messenger of Allāh, will I be left behind after my companions (leave Makkah Mukarramah)?” He replied: “You will not be left behind, for whatever deeds you do for the pleasure of Allāh  , will increase you in status and rank. And perhaps you will be left behind so that some people will benefit from you while others will be harmed by you. O Allāh, complete for my Ṣaḥābah their emigration and do not let them turn back on their heels. However, the unfortunate Saʿd ibn Khaulah.” The Messenger of Allāh  lamented over him because he passed away in Makkah. (Bukhārī, Muslim) Vocabulary and Definitions The Messenger of Allāh’s  duʿāʼ that his “Ṣaḥābah complete their migration and not turn 5 Saʿd ibn Abī Waqqāṣ  was the conqueror of Iraq and Madā’in. He was one of the six Ṣaḥābah specified by ʿUmar  for the khilāfah after him. He accepted Islām during the early stages and was of the first emigrants. He participated in Badr and the battles thereafter. He was from the ʿAsharah Mubassharah (the ten Ṣaḥābah who were granted the glad tidings of Paradise in this world). The Messenger of Allāh  made duʿāʼ for him, ‘O Allāh, straighten his aim and accept his duʿāʼ. He used to guard the Messenger of Allāh  during the battles. He was also the first Ṣaḥābī to fire an arrow in the path of Allāh . He passed away in 55 Hijrī at the age of seventy and was buried in Madīnah Munawwarah. 271 aḥādīth are narrated from him. When his final moments approached he called for a specific garment and said, “Shroud me in it, verily I met the polytheists on the day of Badr in it and I kept it for this day.”  RIYĀḌ AL-ṢĀLIḤĪN y 29 back on their heels” meant that they should be granted the good fortune of leaving the land they had intended to migrate from and receive the reward of their sacrifice. The Ḥajjat al-Wadāʿ (Farewell Pilgrimage) is also known as Ḥajjat al-Balāgh because the Messenger of Allāh , on this occasion, instructed the Ṣaḥābah to convey the message of Islām to others. It is also called Ḥajjat al-Islām because only Muslims were present. Commentary The ḥadīth states that Saʿd ibn Abī Waqqāṣ  mentioned his illness to the Messenger of Allāh . This proves that it is permissible for a patient to mention his condition for a valid reason such as obtaining treatment, requesting the duʿāʼ of a pious person or enquiring about religious rulings that apply to him. It is disliked for a patient to mention his illness if it is done out of displeasure as it will diminish the reward he would have received because of the illness. The fact that a person will be rewarded for spending on his family, for giving to his relatives and for leaving wealth for his heirs is based on his intention to please Allāh . From this, the scholars have drawn the following principle: ‫أن املباح إذا قصد به وجه اهلل تعاىل صار طاعة ويثاب عليه‬ Any permissible action done with the intention of pleasing Allāh  will become an act of worship and will be rewarded. “Perhaps you will be left behind so that some people will benefit from you while others will be harmed by you” was actually a prophesy of the Messenger of Allāh  because Saʿd ibn Abī Waqqāṣ  survived the illness and lived until he conquered Iraq. Saʿd ibn Abī Waqqāṣ  asked whether he would, “be left behind after his companions (leave Makkah Mukarramah)”, out of concern that his sacrifice of migrating from Makkah Mukarramah to Madīnah Munawwarah for Allāh’s  pleasure may not be rewarded if he passed away in Makkah Mukarramah. The Messenger of Allāh  lamented over Saʿd ibn Khaulah  because, according to some scholars, he did not migrate and passed away in Makkah Mukarramah. According to the narration of Bukhārī, he migrated, participated in Badr and then returned to Makkah Mukarramah where he passed away. According to others, he migrated to Abyssinia, participated in Badr and other battles and passed away in Makkah Mukarramah during the Ḥajjat al-Wadāʿ. 30 y RIYĀḌ AL-ṢĀLIḤĪN Additional Points 9 A testator is allowed to bequeath up to one third of his estate. 9 A bequest cannot be made in favour of an heir. The wisdom of this ruling lies in Islām’s excellent model of wealth distribution. An heir automatically benefits from the estate by his allocated share of it and others should therefore be allowed to receive a portion of the deceased’s estate. 9 A leader should visit and console those of his subjects who are ill. 9 It is permissible to gather wealth for permissible reasons and it will not be regarded as hoarding if the rights of that wealth are fulfilled. 9 Joining of family ties and kindness to one’s relatives is an integral component of Islām. It is more virtuous to join family ties with family who are close relatives as compared to distant relatives. Ḥadīth 7 ‫إن الله ال ين ُْظ ُر‬ َّ (( :  ‫ول الله‬ َ ‫ َق‬: ‫ال‬ ُ ‫ال رَ ُس‬ َ ‫ َق‬،  ‫بن صخ ٍر‬ ِ ِ ‫الرحمان‬ ِ ‫وعنْ أبي هرير َة‬ ‫عبد‬. ‫كم وأعمالكم )) رواه مسلم‬ ْ ِ‫ وَ َلكن ين ُْظ ُر إلى ُق ُلو ب‬، ‫كم‬ ِ ‫أج َس‬ ْ ‫ وال إِلى ُص َو ِر‬، ‫ام ُك ْم‬ ْ ‫إِلى‬ Abū Hurayrah 6 narrates that the Messenger of Allāh  said: “Allāh  neither looks at your bodies nor at your appearances; rather, He looks at your hearts and your deeds.” (Muslim) Commentary Allāh  does not reward people based on their outer form or complexion. Instead, Allāh  rewards an action when one’s heart is sincere and purified of evil qualities. This is supported by a verse of the Qurʼān, ‫و َمٓا َا ْم َوا ُل ُك ْم َو َل ا َْو َل ُد ُك ْم بِا َّلتِ ْى ُت َق ِّر ُب ُك ْم ِع ْندَ َنا ُز ْل ٰف ٓى ِ َّال َم ْن ٰا َم َن َو َع ِم َل َصالِ ًحا‬ َ Your wealth and children are not such that they can draw you closer to Us, 6 Abū Hurayrah  was the agnomen of ʿAbd al-Raḥmān ibn Ṣakhr. Ibn ʿAbdul Barr  mentioned that Abū Hurayrah  said, “I had a cat in my sleeve one day and the Messenger of Allāh  noticed me. He said, “What is this?” I said, “It is a cat.” He remarked, “O Abū Hurayrah.” The Arabic word for cat is hirrah, while hurayrah refers to a kitten. Abū Hurayrah  accepted Islām in the year that Khaybar was conquered and participated in the conquest with the Messenger of Allāh . He remained in the company of the Messenger of Allāh  at all times. From all the Ṣaḥābah  he remembered the most aḥādīth on account of the duʿāʼ of the Messenger of Allāh  in his favour. He passed away in Madīnah Munawwarah in 57 Hijrī at the age of 78. 5374 of his narrations are recorded in the books of ḥadīth.  RIYĀḌ AL-ṢĀLIḤĪN y 31 except for him who has īmān and does good deeds. (Sūrah Sabaʼ, 37) This ḥadīth encourages us to correct our objectives and intentions. It further stresses the need to purify the heart from evil qualities and to beautify it with praiseworthy qualities because Allāh  considers the state of the heart. One should strive to purify the heart when commencing any action with the limbs because a heart that is pure and conscious of Allāh  will rectify the action and guide it toward success. The intention and state of the heart is unknown to us, therefore we cannot be sure that every action of a righteous individual is good. Perhaps, Allāh  is aware of some reprehensible quality associated with his heart that renders his action worthless. Similarly, we cannot be sure that a sinful person is evil since Allāh  may forgive him because of a single praiseworthy quality he possesses. In summary, external actions are not absolute proof of the status of a person. We therefore, should not exaggerate in honouring a person who does good actions; neither should we despise a sinful person. Ḥadīth 8 ُ َّ ‫ عَ ِن‬ ‫رسول الله‬ ‫الر ُج ِل‬ ‫ ُسئِ َل‬: ‫ال‬ َ ‫ َق‬،  ‫األشعري‬ِّ ٍ ‫بن‬ ‫قيس‬ ِ ‫الله‬ ِ ‫عبد‬ ِ ‫وعن أبي موسى‬ ِ :  ‫سبيل الله ؟ فقال رَ ُسول الله‬ ‫ َأ ُّي ذلِ َك في‬، ‫ و ُي َقاتِ ُل ِر يَا ًء‬، ‫ و ُي َقاتِ ُل َح ِم َّي ًة‬، ‫ُقاتل َش َجاعَ ًة‬ ُ ‫ي‬ ِ ‫الله )) مُ ت ََّف ٌق عَ َل‬ ‫يه‬ ِ ‫سبيل‬ ِ ِ ‫كون َك ِلمَ ُة‬ َ ‫ َف‬، ‫الله هي العُ ْل َيا‬ ‫هو في‬ َ ‫(( مَنْ َقا َت َل لِ َت‬ ʿAbdullāh ibn Qays al Ashʿarī  7 narrates: “The Messenger of Allāh  was asked about a person who fights to display his bravery, a person who fights to protect his family honour and a person who fights to show off and whether any of them were in the cause of Allāh? The Messenger of Allāh  replied: “The person who fights so that the word of Allāh may reign supreme is the one who is in the cause of Allāh.” (Bukhārī, Muslim) 7 ʿAbdullāh ibn Qays al Ashʿarī  is also commonly referred to as Abū Mūsā al-Ashʿarī . He is linked to the Ashʿar tribe of Yemen. He came to the Messenger of Allāh  in Makkah Mukarramah before the migration, accepted Islām and returned to his tribe where he converted fifty people to Islām. He later came to Madīnah Munawwarah with Jaʿfar  and other Muslims who migrated to Abyssinia. He had a beautiful voice and would recite the Qur’ān extremely well. He used to pass fatāwā (religious verdicts) during the lifetime of the Messenger of Allāh . He passed away in Kūfa in 44 Hijrī. 360 aḥādīth are narrated from him. 32 y RIYĀḌ AL-ṢĀLIḤĪN Vocabulary and Definitions One “who fights to protect his family honour” refers to a person who blindly rallies to fight on the side of his family irrespective of whether they are right or wrong. Commentary The ḥadīth explains that the true mujāhidīn are those who only fight so that the religion of Allāh  may reign supreme. The virtues narrated in the Qurʼān and various aḥādīth regarding the mujāhidīn are specific to those who fight for the advancement of the religion of Allāh  and not for the questionable motives mentioned in this ḥadīth. Despite this, the rulings that apply to a martyr will apply to any Muslim killed in the battlefield; hence he will not be bathed and shrouded as a mark of honour. His intention and purpose of fighting are known and left to Allāh . One who fights seeking the reward of the Hereafter or the pleasure of Allāh  is also included in the reward mentioned in the ḥadīth because his action is within the ambit of one “who fights so that the word of Allāh  may reign supreme.” Additional Points 9 A person may be engaged in an action that is outwardly good and may claim that his intention is noble, however only such an intention which is for the pleasure of Allāh  will be rewarded by Him. 9 A person should be careful not to succumb to their base desires or incline towards worldly motives when engaging in any noble action. Ḥadīth 9 ِ ‫الم‬ ُ ‫ (( إِ َذ ا ال َت َقى‬: ‫ال‬َ ‫ َق‬،  ‫بي‬ َ ِ ِ ‫َكر َة ُنفيع‬ ‫سلمَ ان‬ َّ ‫ أ َّن ال َّن‬:  ‫الثقفي‬ ِّ ‫الحارث‬ ‫بن‬ َ ‫وعن أبي ب‬ ‫ول ؟‬ ُ ‫ هذا ال َقاتِ ُل َفمَ ا ب‬، ‫الله‬ ِ ‫َال الم ْق ُت‬ ِ ‫ول‬ َ ‫ يا رَ ُس‬: ‫لت‬ ُ ‫ار )) ُق‬ ُ ‫بس ْي َفي ِهمَ ا فال َقاتِ ُل وَ المَ ْق ُت‬ ِ ‫ول في ال ّن‬ َ ِ. ‫عليه‬ ِ ‫اح‬ ‫به )) مُ ت ََّف ٌق‬ ِ ‫قتل َص‬ ِ ‫ريصا عَ َلى‬ ً َ ‫َق‬ َ ‫ (( إ َّن ُه َك‬: ‫ال‬ ‫ان َح‬ Nufayʿ ibn Ḥārith 8 narrates that the Messenger of Allāh  said: “When two Muslims attack each other with their swords, then both the killer and the one who is killed will be in the Hell-fire.” I asked, “O Messenger of Allāh, I can understand this with regard to the killer, but what about the one who is killed?” He  replied: “He was eager to kill his companion.” 8 Nufayʿ ibn Ḥārith al-Thaqafī  was a Ṣaḥābī from Ṭā’if. He was one of those who turned away from the tribulations in the battles of Jamal and Ṣiffīn. He passed away in Baṣrah in 52 Hijrī. 132 aḥādīth are narrated from him.  RIYĀḌ AL-ṢĀLIḤĪN y 33 (Bukhārī, Muslim) Commentary The person who kills another living being will be in the Hell-Fire, if Allāh  does not forgive him, because killing is regarded as a major sin and is viewed very seriously in the Qur’ān. Allāh  says, ٗ‫هلل َع َل ْي ِه َو َل َع َنهٗ َو ا ََعدَّ َله‬ ُ ‫ َو َم ْن َّي ْقت ُْل ُم ْؤ ِمنًا ُّمت ََع ِّمدً ا َف َجزَ ا ؤُ هٗ َج َه َّن ُم ٰخ ِلدً ا ِف ْي َها َو َغ ِض َب ا‬ ‫َع َذ ا ًبا َع ِظ ْي ًم‬ One who purposely murders a believer, his punishment will be Hell where he will remain for a long time. Allāh will be angry with him, curse him and prepare for him a dreadful punishment. (Sūrah al-Nisāʼ, 93) The value of taking one human life in the light of the Qur’ān is similar to taking the lives of the entire humanity. Allāh  says, َ ْ ‫اد ِفى‬ ِ ‫ال ْر‬ ‫ض‬ ٍ ‫س َا ْو َف َس‬ٍ ‫ي َن ْف‬ َ ْ ِ ‫م ْن ا َْج ِل ٰذلِ َك َكت َْبنَا َع ٰلى َبنِ ْٓى ا‬ ِ ْ ‫سا ِء ْي َل َا َّنهٗ َم ْن َقت ََل َن ْف ًسا بِ َغ‬ ِ ‫اس َج ِم ْي ًعا‬ َ ‫اها َف َك َان ََّمٓا َا ْح َيا ال َّن‬َ ‫اس َج ِم ْي ًعا َو َم ْن ا َْح َي‬ َ ‫َف َك َان ََّما َقت ََل ال َّن‬ Because of this We decreed for the Bani Isrāīl that whoever kills another for a reason other than in retaliation for another, or corruption on the earth, then it is if he had killed all of mankind. Whoever preserves a life, it is as if he has preserved the lives of all of mankind. (Sūrah al-Mā’idah, 32) The magnitude of an intention can be gauged from the fact that the killer is punished for his act of killing while the one who is killed will also be punished because his intention was also to kill. The ḥadīth warns against Muslims fighting each other, as this weakens their collective strength and draws the anger of Allāh . This applies when Muslims fight each other for invalid Islāmic reasons such as tribal fanaticism. Nufayʿ ibn Ḥārith , the narrator of the ḥadīth, practised on this ḥadīth and did not fight during the time of trials and tribulations. He said: “If someone comes to kill me, I shall not prevent him.” However, the majority of Ṣaḥābah and Tābiʿīn are of the view that it is compulsory for Muslims to uphold the truth and fight against Muslims who defect and rebel. The ḥadīth also teaches us that a person will be held accountable for his firm intention to perpetrate an evil action. If the thought of a sin crosses a person’s mind and he rejects it, 34 y RIYĀḌ AL-ṢĀLIḤĪN then it will be forgiven as stated by other aḥādīth. However, if he affirms his intention to proceed with the sin and utilises the means to accomplish it, then it will be recorded as an evil, even if some factor prevents its culmination. When he commits the action itself, a second misdeed will be recorded against him. If, after resolving to proceed with the sin, he abandons it out of the fear of Allāh , a good deed will be recorded in his favour. Ḥadīth 10 ‫زيد عَ َلى‬ ُ ‫جل في جمَ اعَ ٍة َت‬ ِ ‫الر‬ َّ ‫ (( َصال ُة‬:  ‫قال رَ ُسول الله‬ َ : ‫ال‬ َ ‫ َق‬،  ‫وعن أبي هرير َة‬ ‫الو ضو َء‬ ُ َ‫حد هُ ْم إِ َذ ا َت َو َّض َأ َف َأ ْح َسن‬ َ ‫أن َأ‬ َّ ‫ وَ َذ لِ َك‬، ‫وعش ِر ينَ َد رَ َج ًة‬ِ ‫عا‬ً ‫بض‬ ِ ْ ‫وبيته‬ ‫وق ِه‬ ِ ‫الته في ُس‬ِ ‫َص‬ ‫ال رُ ِفعَ َل ُه بِهَ ا‬ َّ ِ‫ َل ْم ي َْخ ُط ُخ ْط َو ًة إ‬: ‫الصال ُة‬ َ ‫ال‬ َ ، ‫الصال َة‬ َّ ِ‫ال َينْهَ ُز ُه إ‬ َّ ‫ ُث َّم َأ َتى المَ ْس ِج َد ال ُي ِر ُيد‬، َّ ‫إال‬ ِ ‫الص‬ ‫الة مَا‬ َّ ‫ان في‬ َ ‫ فإِ ذا َد َخ َل المَ ْس ِج َد َك‬، ‫ وَ ُح َّط عَ ن ُْه بها َخ ِطي َئ ٌة َحتَّى ي َْد ُخ َل المَ ْس ِج َد‬، ‫رج ٌة‬ َ ‫َد‬ ِ ‫ون عَ َلى َأ َح ِد ُك ْم مَا َد امَ في م َْج ِل ِس ِه َّال ِذ ي َص َّلى ِف‬ ‫يه‬ َ ‫ وَ المَ الئِ َك ُة ي َُص ُّل‬، ‫الصال ُة ِهي َت ْحبِ ُس ُه‬ َّ ‫ت‬ِ ‫َكا َن‬ ِ ‫ مَا َل ْم ي ُْح ِد ْث ِف‬، ‫ مَا َلم ي ُْؤ ِذ فيه‬، ‫يه‬ ‫يه‬ ِ ‫اللهُ َّم ُت ْب عَ َل‬ َّ ، ‫اغ ِف ْر َل ُه‬ َّ ، ‫اللهُ َّم ْار َح ْم ُه‬ ْ ‫اللهُ َّم‬ َّ : ‫ون‬ ُ ‫ ي َُق‬، َ ‫ول‬ ِ‫ (( َينْهَ ُز ُه )) هُ َو بِ َفتْح‬: - ‫ صلى الله عليه وسلم‬- ‫ وقوله‬. ‫وهذا لفظ مسلم‬. ‫ مُ ت ََّف ٌق عليه‬. )) ُ ‫ َأ ْي ي ُْخ ِر ُج ُه و ُين‬: ‫اي‬. ‫ْهض ُه‬ ِ ‫وبالز‬ َّ ِ َ‫واله‬ ‫اء‬ ْ ‫اء‬ِ ‫ال َي‬ Abū Hurayrah  narrates that the Messenger of Allāh  said: “The ṣalāh which a person offers in congregation (in a masjid) is more than twenty times superior to his ṣalāh in his business or his home. The reason for this is that when a person performs a perfect wuḍū’, proceeds to the masjid with the sole intention of offering ṣalāh and nothing except ṣalāh urges him on, then for every step that he takes, his rank is elevated by a degree and a sin is wiped off his record, until he enters the masjid. Once he enters the masjid, he is considered to be in ṣalāh as long as the ṣalāh keeps him in the masjid. The angels continue making duʿāʼ for him as long as he remains seated at the place where he offered his ṣalāh, saying: ‘O Allāh, be merciful to him! O Allāh, forgive him! O Allāh, accept his repentance!’ This continues as long as he does not harm anyone and as long as he does not nullify his wuḍū’.” (Bukhārī, Muslim) Commentary This ḥadīth explains the great reward for performing ṣalāh in congregation. Ṣalāh in congregation is superior to the ṣalāh that is performed individually by twenty-five or twenty- seven times as stated in other aḥādīth. The sincerity of intention whilst performing ṣalāh will determine the exact reward.  RIYĀḌ AL-ṢĀLIḤĪN y 35 In addition, the ḥadīth draws our attention to the virtue of performing wuḍū’ with all its Sunan and etiquettes, arriving early for the congregational ṣalāh and eagerly waiting for it to commence. This routine is the perfect remedy for drawing closer to Allāh , while asking for ones needs from Him and obtaining relief from the worries and stresses of the day. Allāh  is exceptionally compassionate and generous in reward to those who perform ṣalāh. For every step to the masjid, their rank is elevated and a sin is oblit